Transubstantiation whereunto notwithstandinge Theodoretus is an enimie and thinketh it a greate folie proceedinge of ignorance as it shal appeare And where as Theodoretus imagineth twoo menne to reason togeather by waye of a Dialogue a Catholike manne and an Heretike M. Hardinge is faine for defence of his Doctrine to take parte with the Heretique and to vse his argumentes as if they were Catholique For thus the Heretique there saithe euen as M. Hardinge nowe saithe Symbola Dominici Corporis Sanguinis alia quidem sunt ante Inuocationem Sacerdotis Sed post Inuocationem mutantur alia â—iunt The Sacramentes or Signes of Christes Bodie and Bloude are one thinge before the Blissinge of the Priest But after the Blissinge they are changed and made other thinges And he speaketh of the change of Substance euen as M. Hardinge doothe The Catholique man maketh answeare â—igna Mystica poâ—t SanctificationeÌ„ non recedunt a Natura sua Manent enim in priori Substantia Figura Forma Nay mary The Mystical Signes after the Blissinge of the priest departe not from their owne Nature For they remaine in their former Substance and Figure and Forme He saithe further yet the same Breade and Wine remaininge as they were before are vnderstanded and Beleeued and Adoured as the thinges that they are Beleeued Here Good Christian Reader note by the waye M. Hardinge saithe The Nature and Substance of the Breade and Wine is vtterly abolished and doone awaye But the Catholique man saithe The same Nature and Substance remaineth stil as it was before If the Catholique mannes saieinge be Catholique then M. Hardinges saieinge is not Catholique M. Hardinge wil replie But these Signes are honoured Euen so S. Augustine saithe Baptisma vbicunque est veneramur VVee honour Baptisme where so euer it be But for further answeare hereto vnderstande thou good Reader that Theodorete was a Gréeke Bishop and that the Graecians neuer vsed to geue godly honoure to the Sacrament vntil this day Further vnderstande thou that S. Ambrose touchinge the Sacrament writeth thus Venisti ad altare vidisti Sacramenta posita super Altare ipsam quidem miratus es Creaturam Tamen Creatura solennis nota Thou camest to the Aultar thou sawest the Sacramentes layed vpon the same and diddest maruel at the very Creature Yet is it a Creature vsed and knowen Here S. Ambrose calleth the Sacrament a Creature and that twise togeather in one place I thinke M. Hardinge wil not haue vs beléeue that Theodoretus beinge so godly a man gaue godly honoure vnto a Creature But Theodoretus saithe They are honoured This is already answeared in the laste Obiection For as S. Augustine teacheth vs In Sacramentes we muste consider not what they be in deede but what they Signifie And in this sense they are Understanded and Beleeued and Adoured as by Signification beinge or representinge the thinges that are Beleeued S. Augustine saithe Sacramenta sunt Verba Visibilia Sacramentes be Visible Woordes But Woordes are oftentimes putte for the thinges that are signified by the Woordes So saithe S. Hilarie Verba Dei sunt illa quae enuntiant The VVoordes of God be the very thinges that they vtter or Signifie So Christe saith My VVoordes be Sprite and Life bicause they be Instrumentes of Sprite and Life And so Origen saithe Hoc quod modò loquimur sunt Carnes Christi The very VVoordes that I now speake are the Fleashe of Christe Euen in this sorte the Sacramentes are the Fleashe of Christe and are so Understanded and Beléeued and Adoured But the whole honour resteth not in them but is passed ouer from them to the thinges that be Signified M. Hardinge wil saie By this Construction Adorantur is as muche to say as Non Adorantur They are Honoured that is They are not Honoured but onely leade vs to those thinges that muste be honoured Herein is none inconuenience For so it appeareth Theodoretus expoundeth his owne meaninge His woordes immediatly folowinge are these Confer ergo Imaginem cum Exemplari videbis similitudinem Oportet enim Figuram esse Veritati similem Compare therefore the Image that is the Sacrament with the paterne that is with Christes Bodie For the Figure muste be like vnto the Truethe Theodoretus calleth the Sacrament an Image a Resemblance and a Figure I thinke M. Hardinge wil not saie that Images Resemblances and Figures be woorthy of Godly Honour And hereunto very aptely agréeth S. Augustines Lesson touchinge the same Qui Adorat vtile Signum diuinitùs institutum cuius Vim Significationemque intelligit non hoc veneratur quod videtur transit sed illud potiùs quò talia cuncta referenda sunt He that woorshippeth a profitable Signe oppointed by God and vnderstandeth the Power and Signification of the same doeth not woorship that thinge that is seene with the eye and passeth away but rather he woorshippeth that thinge vnto whiche al suche thinges haue Relation Here S. Augustine thinketh it no inconuenience to say We woorship the Signe and yet Woorship it not And this he speaketh not onely of the Sacrament of Christes Bodie but also of the Sacrament of Baptisme For so he saithe further in the same place Sicuti est Baptismi Sacramentum c. As is the Sacrament of Baptisme and the Celebration of the Bodie and Bloude of the Lorde VVhiche Sacramentes euery man when he receiueth them beinge instructed knoweth whereto they belonge that he may woorship them not with Carnal bondage but with the freedome of the Sprite I might adde hereto the woordes of that moste fonde and lewde Seconde Councel of Nice Venerandas Imagines perfectè Adoramus eos qui secùs confitentur Anathematizamus VVee doo perfitely Adoure the reuerende Images and doo accurse them that professe otherwise And yet afterwarde they say Honor Imagini exhibitus refertur ad Prototypum The honour geuen to the Image is not geuen to the Image but redoundeth vnto the Paterne Thus that Councel saithe Images are honoured That is to saie They are not honoured Now let vs examine what Construction M. Harding maketh vpon these woordes Theodoretus saith The Breade and the Wine leaue not or be not Changed from theire Former Nature That is to saie by this newe exposition They vtterly leaue theire Former Nature They remaine stil in theire Substance that is to saie saith M. Hardinge they remaine not in theire Substance Further M. Hardinge saith The Accidentes of Breade and Wine be the Signes of Christes Bodie The Breade and the Wine be no Signes The Uisible Accidentes are made the Inuisible Bodie and Bloude of Christe The Breade and Wine are made nothinge The Signes be made the very self thinge that is Signified and that in existence and in deede And so one thinge at one time and in one respecte is Substance and Accidente Uisible and Inuisible and as they terme it in the Schooles Fundamentum and Terminus
then was it not lawful for the Priest If he coulde haue proued his Masse by Priestes he woulde neuer haue sought helpe at lay mens handes How be it this doubte is soone answâ—ared For he knoweth by his owne learninge that it is lawful for a Priest to say Masse Yet is it not lawfull for a lay man to doo the same Of the other side it is lawfull as he saith for the lay man to receiue in one kinde yet is not the same lawful for the Priest But if he wil néedes take a president of lay men for Priestes to folow let him rather reason thus This maner of Priuate receiuing at home was not lawfull for the lay men for it was abolished by godly Bishoppes in General Councel Ergo it was not lawful for the Priest to say Priuate Masse M. Hardinge The .17 Diuision Tertullian exhortinge his wife that if he died before her she marry not againe specially to an Infidel â–ª shewinge that if she did it woulde be harde for her to obserue her religion without greate inconuenience saithe thus Non sciet maritus quid secretò ante omnem cibum gustes Et si sciuerit Panem non illum credet esse qui dicitur Wil not thy husbande know what thou eatest secretely before al other meate And if he doo know he wil beleeue it to be Breade and not 27 him who it is called He hath the like sayinge in his booke De Corona Militis whiche place plainely declareth vnto vs the beleefe of the Church then in three greate pointes by M. Iuel and the reast of our Gospellers vtterly denied The one that the Communion may be kepte the seconde that it may be receiued by one alone without other company the thirde that the thing reuerently and deuoutely before other meates receiued is not Breade as the Infidels then and the Sacramentaries nowe beleeue but he who it is saide to be of Christian people or who it is called that is 28 our Maker and Redeemer or whiche is the same our Lordes Bodie And by this place of Tertullian as also by diuerse other auncient Doctoures wee may gather that in the times of persecution the maner was that the Priestes deliuered to deuoute and godly men and women the Sacrament Consecrated in the Churche to carie home with them to receiue a parte of it euery morning fasting as their deuotion serued them so secreatly as they might that the Infidels shoulde not espie them nor get any knowlege of the holy Mysteries And this was doone bicause they might not assemble them selues in solemne congregation for feare of the Infidels amongst whom they dwelt Neither shoulde the case of necessitie haue excused them of the breache of Christes commaundement if the Sole Communion had been expressely forbidden as wee are borne in hande by those that vpholde the contrary doctrine And Origen that auÌ„cient Doctour and likewise S. Augustine doth write of the great reuerence feare and warenesse that the men and wemen vsed in receiuing the Sacrament in a cleane linen clothe to cary it home with them for the same purpose S. Cyprian writeth of a woman that did the like though vnwoorthely after this sorte Cum quaedam arcam suam in qua domini sanctum fuit manibus indignis tentasset aperire igne inde surgente deterrita est ne auderet attingere When a certeine woman went aboute to open her Chest wherein was the holy thinge of our Lorde with vnwoorthy handes she was fraide with fier that rose from thence that she durst not touche it This place of S. Cyprian reporteth the maner of keepinge the Sacrament at home to be receiued of a deuoute Christian person alone at conuenient time The example of Serapion of whom Dionysius Alexandrinus writeth recited by Eusebius confirmeth our purpose of the single Communion This Serapion one of Alexandria had committed Idolatrie and liyng at the pointe of death that he might be reconciled to the Churche before he departed sent to the Priest for the Sacrament The Priest being himselfe sicke and not hable to come gaue to the ladde that came of that errant Parum Eucharistiae quod infusum iussit seni praeberi A litle of the Sacrament whiche he commaunded to be powred into the olde mans mouthe And when this solemnitie was doome saith the Storie as though he had broken certeine Chaines and â—yues he gaue vp his ghost chearefully The. B. of Sarisburie M. Hardinge shâ—oteth faire but far from the marke To proue Priuate Masse in the Primitiue Churche for lacke of Priestes he allegeth Tertullians wife certaine wemen out of Cyprian and Serapions boy not the fittest people that might haue been founde to say Masse And yet that the folie might the more appeare he hath besides geuen a special note in the Margine of his booke by these woordes Proufes for Priuate Masse Wherof I conceiue some hope that he mindeth no more to slippe away vnder the colour of single Communion as he hath doone hitherto but simply and plainely as he hath here noted vnto the worlde to stande vpon the bare termes of Priuate Masse For els his note was not woorth the noting As touchinge Tertullian wée must remember that the faithful in that time for feare of the Tyrannes vnder whom they liued were often driuen to pray a sunder Wherefore when they might priuâ—ly assemble togeather besides that they presently receiued there they reserued certaine portions of the Mysteries to be receiued afterwarde in their houses at home to put them daily the better in remembrance that they were the members of one Churche This maner of the Churche considered Tertullian being a Priest as S. Hierome writeth of him and hauing a wife wrote vnto her an exhortation that if it shoulde please God to take him first from the worlde that she woulde remayne stil vnmaried or at the least not matche with any Heathen shewing her the dangers that thereof might ensue that she should be suffered neither to kéepe the solemne feastes nor to watche nor to pray with the Congregation Amonge other thinges he saithe thus And wil not thy husbande know what thou eatest before other meates And if he know it he wil beleeue it to be Breade but not that Breade that it is called Here M. Harding as if the Gospel of Christe were become odious vnto him in scorne and disdaine calleth vs Gospellers by the name of that Gospel that he so wilfully hath forsaken returning to his olde vomite And out of these woordes of Tertullian thrée thinges he saith he wil teache vs of whiche thrée thinges notwithstandinge his Priuate Masse is none Of the first wée haue to speake otherwhere Of the seconde there is no question In the thirde M. Hardinge hath manifestly corrupted both the woordes and meaning of Tertullian He saith The thinge that wee receiue is no Breade but so Tertullian saith not His woordes be these Thy husbande wil thinke it onely
some are sicke And by that voice the Deacon dâ—uideth these from them For that voyce of his fallinge into our eares as it were a hande remoueth and shutteth foorthe some and other some it taketh in and presenteth them to the Congregation I sende thée not vnto other places of Chrysostome which be both many moe and farre plainer then this but onely vnto this same place out of which M. Hardinge hath piked as muche as he thought good Chrysostome saithe The people resorted dayly to the Churche The Deacon sundred them with his voice the sounde from the sicke the one porte to receiue the other to absteine the one parte he shut out at the time of the Holy Communion the other he broughâ— in and presented to the Congregation This was the ordinarie practise of the Churche in Chrysostomes time where wée sée plainely by his owne reporte that he receiued not alone Yet saith M. Hardinge For proufe of this these folowinge be suche places as I am perswaded with al. By this colde conclusion he cutteth of credite from al that he hath hitherto saide as not makinge shewe sufficient to winne his purpose and so condemneth his note made in the Margin whiche was Proufes for Priuate Masse and laieth al the burthen of his groundes vpon these other gheasses that hereafter folowe Uerely hitherto for any thinge that may appeare by his Booke notwithstandinge his longe time his muche readinge and greate conference with al his felowes he hath not yet founde either the name of Priuate Masse in any olde Catholique writer or the Sole Receiuing of the Priest If he wil haue the world to beléeue him and subscribe he must leaue his gheasses and bring some sounde and substantial proufes M. Hardinge The .29 Diuision Soter Bishop of Rome aboute the yere of our Lorde 170. who suffered Martyrdome vnder Antoninus Verus the Emperour for order of celebratinge the Masse made this statute or decree Vt nullus Presbyterorum solennia celebrare praesumat nisi duobus praesentibus sibique respondentibus ipse tertius habeatur quia cum pluraliter ab eo dicitur Dominus Vobiscum illud in secretis Orate prome apertissimè conuenit vt ipsius respondeatur salutaâ—ioni This hath beene ordeined that no Priest presume to celebrate the solemnitie of the Masse excepte there be twoo present and answeare him so as he him selfe be the thirde For where as he saith as by way of speakinge to many Our Lorde be vvith you and likewise in the Secretes Pray you for me It seemeth euidently conuenient that aunsweare be made to his salutation accordingly whiche auncient decree requireth not that al people of necessitie be present 37 muche lesse that al so often times should Communicate Sacramentally whiche thinge it requireth neither of those twoo that ought to be present If of the bare woordes of this Decree a sufficient argument may not be made for our purpose inducinge of the affirmation of that one thinge there specified the denial of that other thinge wee speake of whiche manner of argument is commonly vsed of our aduersaries then more weight may be put vnto it in this case for that where as the receiuinge of Christes Body is a farre greater mater then to answeare the Priest at Masse if that holy Bishop and Martyr had thought it so necessarie as that the Masse might not be doone without it Doubtlesse of very reason and conuenience he woulde and shoulde haue specially spoken of that rather then of the other But for that he thought otherwise he required onely of necessitie the presence of twoo for the purpose aboue mentioned The B. of Sarisburie Some say this Decree was made by Pope Anacletus some others say by Soter and so they séeme not to be yet throughly resolued vpon the Authour But if wée had not good cause to doubte of the authoritie of these Decrees and Epistles Decretal wée woulde the lesse doubt of their doctrine It was euermore the CommoÌ„ practise of deceiuers to blase their dooinges by the names of such as thei knew to be in estimation in the worlde For to passe by Homer Hefiod Cicero Plautus and suche others counted learned and famous amonge the Heathens in whose names many counterseite bookes were set abroade S. Paule him selfe willeth the Thessaloniens not to suffer them selues to be drawen from their faithe Neither by spirite nor by talke nor by letter as sent from him By whiche laste woordes he signifieth that letters sometime were falsified and set abroade in his name So were there geuen out Gospels in the name of Peter Thomas and other the Apostles and other maters of smal weight in the names of Augustine Hierome Ambrose Cyprian and other like This was vnto some a common pastime and many godly Fathers complaine muche of it Wherefore wée ought the lesse to maruel if the like haue happened vnto Anacletus Euaristus Soter and suche others as folowed immediatly in Rome after the Apostles time Gratian sheweth that the Decretal Epistles haue béene doubted of amonge the learned And Doctor Smithe although his authoritie be not greate declared openly at Paules Crosse that they can not possibly be theirs whose names they beare And to vtter some reasons shortely for proufe thereof These Decretal Epistles manifestly depraue and abuse the Scriptures as it may soone appeare vnto the godly Reader vpon the sight They mainteine nothinge so muche as the state and kingedome of the Pope and yet was there no such state erected in many hundred yeres after the Apostles time they publishe a multitude of vaine and superstitious Ceremonies other like fantasies farre vnlike the Apostles doctrine They proclaime suche thinges as M. Hardinge knoweth to be open and knowen lies Anacletus that was next after Peter willeth and straitly commaundeth that al Bishops once in the yere doo visite the entrie of S. Peters Churche in Rome whiche they cal Limina Petri. Yet was there then no Churche yet builte there in the name of Peter For Pope Cornelius saith as he is alleged that he first tooke vp S. Peters body and buried the same in Appolloes Churche in Rome at the leaste one hundred and fortie yeres after that Anacletus was dead Pope Antherus maketh mention of Eusebius Alexandrinus and Felix whiche liued a longe time after him and therefore was it not possible for him to know them Fabianus writeth of the cominge of Nouatus into Italy And yet it is cleare by S. Cyprian and by Eusebius that Nouatus came first into Italy in the time of Cornelius whiche was next after him And to leaue a number of other coniectures which may be hereafter more aptly touched some otherwhere neither S. Hierome nor Gennadius intreatinge of the Ecclesiastical writers nor Damasus writinge purposely of the liues of the Bishoppes of Rome before him euer made any mention either of suche Epistles or of any suche Decrees whiche they
Psalmus autem hic erat Ex ore infantium lactentium perfecisti laudem c. Quo lecto clamor populi tollitur pars aduersa coÌ„funditur Where as by chaunce the Reader whose office was to reade in the Churche that day was shutte out by meane of the thronge and the Ministers were troubled looking about for him that was not there one of the coÌ„panie tooke the Psalter and readde that verse that came nexte to haÌ„de The verse of the Psalme was this Our of the mouthe of Infantes and sucklinges thou hast vvrought praise As soone as that verse was read the people made a shoote and the contrary parte was confounded Here we sée the practise of the Church of Gallia The Reader pronounced the Scriptures the people vnderstoode them Whether it were in the vulgare tongue or in the Latine it was a tonge knowen vnto the people Therefore M. Hardinge might haue better aduised him selfe before he thus assured the worlde that the people of Gallia had their Seruice vndoubtedly in an vnknowen tongue M. Hardinge The .20 Diuision And thus al his allegations brought for proufe of his saieinge in this behalfe be answeared â–ª the place of S. Paule to the Corinthians excepted The B. of Sarisburie If vaine gheasses without proufe If the corruption of S. Augustine If the falsifiynge of the Emperour Iustinians lawe may stande for an answeare then are my allegations fully answeared M. Hardinge The .21 Diuision Whiche ere I answeare I wil accordinge to my promisse prooue that aboute nine hundred yeeres past yea a thousande also and therefore some deale within his sixe hundred yeeres euen in S. Gregorius time the Seruice was in an vnknowen tongue in this lande of Englande then called Britaine and begonne to be called Englande at least for so muche as sithence and at these dayeâ— is called by the name of Englande Beda an Englishe man that wrote the Ecclesiastical storie of the Englishe nation in the yeere of our Lorde .731 and of their comminge to Britaine about .285 recordeth that S. Augustine and his companie who were sente hither to conuerte the Englishe people to the Faithe of Christe which the Britons had here proâ—essed longe before hauinge a safe conducte graunted them by Kinge Ethelbert to preache the Gospel where they woulde saide and songue their seruice in a Churche builded of olde time in the honour of S. Martin adioyninge on the Easte side of the heade Citie of Kente whiles the Romaines dwelte in Britaine The woordes of Beda be these In hac Ecclesia conuenire primò psallere orare missas facere praedicare Baptizare coeperunt In this Churche they beganne first to assemble them selues togeather to Singe to Praye to saye Masse to Preache and to Baptize It is plaine that this was the Seruice And no doubte they resorted to it who beleued and were of them Baptized wonderinge as Bede saithe at the simplicitie of their innocent life and sweetenesse of their heauenly doctrine In Englishe it was not for they had no skil of that tongue as Bede sheweth Lib. 1. Cap. 23. And therefore ere they entred the lande they tooke with them by commaundement of S. Gregorie Interpreters out of Fraunce VVhiche Interpreters serued for open preachinge and priuate instruction exhortation and teachinge In Singinge and sayeinge the Seruice there was no vse of them The B. of Sarisburie Here is a great bulke and no Corne. If emptie woordes might make proufe then had we here proufe sufficient Firste I wil examine euery of these gheasses particularly by them selues and in the ende wil shewe the true storie of this Ilelande as it may be geathered by Tertullian Origen Chrysostome Theodoretus and suche other olde writers And least any man be deceiued by ambiguitie of names this Augustine whom M. Hardinge calleth Saincte and some others the Apostle of Englande was not that great learned Father and Doctour of the Churche whome we woorthily cal S. Augustine but an other of the same name as farre vnlike him in learninge and holinesse so also twoo hundred yéeres behinde him in course of age a man as it was iudged by them that sawe him knew him neither of Apostolique Sprite nor any way woorthy to be called a Saincte But an Hypocrite a superstitious man cruel bloudie and proude aboue measure And notwithstandinge he withdrewe the Englishe Nation from their grosse idolatrie wherein he had no greate trauaile yet it is certaine he planted not Religion in this Realme for it was planted here and had growen and continued stil foure hundred yéeres and more before his comminge But it is thought of many that he corrupted the Religion that he founde planted here before with muche filthe of superstition therefore Galfridus saith that the Bishoppes and learned men of this Ilelande woulde none neither of him nor of the Pope that sente him And that it may the better appeare what a one this Augustine was and what opinion the faithful people of this Realme had of him I wil rehearse a shorte storie that is written by Beda in that behalfe The Bishoppes of this Countrie saithe Beda before they woulde goe to the Councel where as Augustine shoulde be President fâ—rste went vnto a holy wise man that liued an Anchors life and desâ—red his Counsel whethâ—r that at Augustines preachinge they shoulde leaue the traditions that they had so longe vsed â—r â—o He answeared If he be a man of God followe him But how shal we know saide they whether he be a man of God or no He answeared againe If he be gentle â—nd lowly of hâ—rte it is likely yenough that he carrieth the Yoke of the Lorde and offreth vnto you to carrie the same But if he be disdaineful and proude then it is certaine he is not of God Neither ought you to regarde what he saithe Then saide the Bishoppes againe But how may we knowe whether he be disdaineful and proude or no Prouide ye saithe this holy man that he may be in the Counsel sittinge before you come Then if he arise vp from his Chaire at your cominge and salute you Knowe ye that he is the man of God and therefore herken to hâ—m But if he disdaine you and wil not once moue his place specially seeinge you are the moe in number â–ª then set you as litle by him and disdaine him to And as this holy man had tolde them so did they When they came into the Councel House Augustine sate stil and woulde not moue Whereupon they refused him and woulde not heare him as a man disdaineful and proude of harte and therefore no man of God Vpon whiche refusal Ethelbâ—rtus the Kinge raised his power and slewe great numbers of the Britaines and a thousande and two hundred godly Religioâ—s men euen as they were at their praiers Hitherto Beda Wherefore the authoritie of this Augustines dooinges must néedes séeme the lesse yea although it were al true that M. Hardinge
The woorde of God woorketh in our hartes nō quia dicitur sed quia creditur Not bicause it is spoken but bicause it is beleeued Likewise saithe S. Basile Non qui ore profert verba Psalmi Psallit Domino sed quicunque de puro corde proferunt Psalmodiam He singeth not vnto the Lorde that vttereth the woordes of the Psalme but they that from a pure harte pronounce the Psalmodie Likewise Origen Fiduciam habet ad Deum non propter Verba Orationis vel Psalmi quamuis videantur bene composita de Scripturis electa sed quia altare cordis sui bene construxit He that praieth hath trust in God not for the woordes of his prayer or of the Psalme although they seeme to be wel made and chosen out of the Scriptures but bicause he hath wel made vp the Aultare of his harte This was Origens whole and onely purpose He exhorteth not the people to heare Seruice in a strange language Neither is M. Harding hable to shew that there was any such Seruice in the whole Churche of God either then in Origens time or within foure hundred yéeres after him Onely he encouraged the people to reade the Scriptures yea although they were not hable to reatche the bottome of them as it plainely appeareth by his owne woordes folowinge In Scripturis Sanctis est vis quaedam quae legenti etiam sine explanatione sufficiat In the holy Scriptures there is a certaine vertue sufficient for the Reader yea although they be not expounded And therefore he allegeth these woordes of S. Paule My sprite praieth but my sense is vvithout fruite not to warrant M. Hardinges strange order of praier whiche neither S. Paule nor Origen him selfe euer knewe but onely to shewe that as God of his mercie healpeth our weakenesse in praieinge so likewise in readinge the Scriptures he healpeth our weakenesse in vnderstandinge S. Paule saithe Quid Oremus quemadmodum oporteat nescimus sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus We know not what to praie as it is meete for vs to praie But the Sprite of God intreateth for vs with sighes that cannot be expressed Thus saithe Origen The Angels of God delite to see vs praieinge thus they delite to see vs readinge But if they delite onely to sée vs praie or heare in a strange tongue we know not what as M. Hardinge woulde geather then are they the Angels of Darkenesse and not of God Out of this place of Origen M. Hardinge geathereth these reasons The Angels are delited to heare vs reade or praie although we of our weakenes knowe not throughly what we speake Ergo the people in Origens time had the Common Seruice in a strange tongue The errour or fraude hereof may the better appeare by that I haue before declared It is called Fallacia ab Amphibologia that is of the doubteful takinge of one woorde For this woorde Vnderstandinge hath twoo significations For we vnderstande the woordes we vnderstande the meaninge of the woordes Origen saithe the people vnderstoode not the meaninge of the Scriptures Ergo saithe M. Hardinge they vnderstoode not the woordes of the Scriptures Againe Origen saithe They had no ful and perfite vnderstandinge Ergo saithe M. Hardinge They had no vnderstandinge at al. And therein standeth the falseheade of his argument And againe The woordes that Origen writeth of Readinge the Scriptures M. Hardinge applieth the same to the Common Seruice and so violently and perforce altereth and depraueth Origens meaninge and concludeth one thinge for an other And thus this good Father is drawen in to prooue that thinge that he neuer neither knewe nor did nor willed to be donne M. Hardinge The .34 Diuision I trust wise godly and stedfast men who be not caried about with euery winde of Doctrine wil be moued more with the auctoritie of Origen a man alwaies in the iudgement of al the Christen worlde accompted most excellently learned then with the scorninge of Caluine who speakinge of the auncient Latine Seruice vsed in Englande and Fraunce saithe Ad Ecclesiam ex sono non intellecto nullus penitus fructus redit that of the sounde not vnderstanded no fruite at al retourneth to the Churche vsinge that woorde of despite that might better be spoken by a Mynstrel of his Pipe and Taburret then by a Preacher of the Diuine Seruice Neither hereof with any milder Spirite speaketh his Disciple and Subminister Theodore Beza the hote Minister of the deformed Churches of Fraunce Quaecunque preces ab aliquo cōcipiuntur eo idiomate quod ipse nō intelligat pro Dei ludibrio sunt habendae What praiers so euer be made saithe he of any man in a tonge that he vnderstandeth not they be to be taken for a mockerie of God Who so euer here alloweth Caluine and Beza condemned of the Churche must condemne Origen for this pointe neuer reproued or toutched of any that haue not spared him where so euer they coulde charge him with any errour If al praiers made in an vnknowen tonge be a mockinge of God as Beza saithe then were the praiers vttered by miracle in the Primitiue Churche with tongues which the vtterers them selues vnderstoode not after the minde of Chrysostome a mockinge of God For I see nothinge whereby they are excluded from his 87 general saieinge and vniuersal proposition Verily this teachinge of Beza is not sounde I weene if he were out of the protection of his deformed Churches and conuented before a Catholike Bishop to geue an accompte of this doctrine he woulde steppe backe and reuoke that rasshe saieinge againe For els he shoulde seeme to graunte that God gaue at the beginninge of the Churche the gifte of tongues to be mockte withal whiche were very absurde and blasphemous S. Paule wissheth that al the Corinthians spake with tongues but rather that they Prophecied The B. of Sarisburie I maruel muche what soundenesse of Doctrine M. Hardinge can meane hauinge thus taken vpon him to be the proctour of ignorance or how he can wel commende others for constancie and stedfastnesse findinge him selfe with so lighte windes so often remoued or wherfore he should so highly commende that olde Father Origen at whose handes he findeth so smal reliefe That he thus bitterly chargeth that godly learned Father Iohn Caluine for saieinge thus Of the vnknowen Seruice there redoundeth no manner profite vnto the Churche it toutcheth many others moe not him onely S. Augustine saithe thus Si Moses mihi Haebraea voce loqueretur frustrà pulsaret sensum meum nec inde mentem meam quicquam tangeret If Moses shoulde speake vnto me in the Hebrewe tongue for that I vnderstande it not he shoulde beate my senses in vaine neither shoulde there any thinge thereof enter into my minde S. Chrysostome saithe Nisi dixero quod percipi facilè clareque à vobis possit sed linguarum munere praeditum me esse tantùm ostendam
his letters that he sate in iudgement and hearde bothe parties Now if receiuing of appeales necessarily importe this Uuiuersal power then was the Emperours power Uniuersal for he receiued al appeales out of al Countries without exception and that euen in Causes Ecclesiastical Againe then was the Bishop of Romes power not Uniuersal for it was lawful then to refuse him and to appeale to some other And thus M. Hardinges reasons renne roundely against him selfe M. Hardinge The .22 Diuision For whiche cause â–ª that See hath euer hitherto of al Christian Nations and now also ought to be hearde and obeied in al pointes of Faith For that See though it hath failed sometimes in Charitie and hath beene in case as it might truely say the woordes of the Gospel spoken by the foolishe Virgins Our Lampes be vvithout lighte Yet it neuer failed in faithe as Theodoretus witnesseth and S. Augustine affirmeth the same VVhiche special Grace and singular Priuilege is to be imputed vnto the praier of Christe by whiche he obteined of God for Peter and his successoues 108 that their Faith should not faile Therefore the euil life of the Bishops of Rome ought not to withdrawe vs from beleeuinge and folowinge the Doctrine preached and taught in the holie Church of Rome For better credite hereof that is earnestly to be considered whiche S. Augustine writeth Epistola 165. where after that he hath rehearsed in order al the Popes that Succeeded Peter euen to him that was Pope in his time he saithe thus In illum ordinem Episcoporum c. In to that rewe of Bishops that reacheth from Peter him selfe to Anastasius which now sitteth in the same Chayre if any traitour had creapte in it shoulde nothinge hurte the Churche and the innocent Christen folke ouer whom our Lorde hauinge prouidence saithe of euil rulers VVhat they saye vnto you doo ye but what they doo doo ye not For they saye and doo not to thintent the hope of a faithful person may be certaine and suche as beinge set not in man but in our Lorde be neuer scattered abroade with tempest of wicked Schisme And in his 166. Epistle he satthe Our Heauenly Maister hath so farre forewarned vs to be ware of al euil of dissension that he assured the people also of euil rulers that for their sakes the seate of holsome doctrine should not be forsaken in whiche seate euen the very euil men be compelled to saye good thinges For the thinges whiche they saye be not theirs but Goddes who in the seate of vnitie hath put the doctrine of veritie By this we are plainely taught that al be it the successours of Peter Christes Vicares in earthe be found blame woorthy for their euil life yet we ought not to dissent from them in Doctrine nor seuer our selues from them in Faithe For as muche as notwithstandinge they be euil by Gods prouidence for the suretie of his people they be compelled to saye the thinges that be good and to teache the truthe the thinges they speake not beinge theirs but Gods who hath put the doctrine of veritie in the seate or chayer of vnitie whiche singular Grace commeth specially to the See of Peter eyther of the force of Christes prayer as is saide before or in respecte of place and dignitie whiche the Bishops of that See holde for Christe as Balaam coulde be brought by no meanes to curse that people whom God woulde haue to be blessed And Caiphas also prophesied bicause he was high Bishop of that yeere and prophesied truely beinge a man otherwise most wicked And therefore the euil dooinges of Bishops of Rome make no argument of discreditinge their Doctrine To this purpose the example of Gregorie Nazianzene maye very fittely be applied of the Golden Siluerne and Leaden Seale As touchinge the value of Metalles Golde and Siluer are better but for the goodnesse of the Seale as wel dooth Leade imprinte a figure in waxe as Siluer or Golde For this cause that the See of Rome hathe neuer ben defiled with stinkinge Heresies as Theodoretus saithe and God hath alwaies keapte in that Chaire of Vnitie the doctrine of Veritie as Augustine writeth For this cause I saye it sitteth at the sterne and gouerneth the Churches of the whole worlde For this cause Bishops haue made their Appellations thither iudgement in doubtes of Doctrine and determination in al controuersies and strifes hath bene from thence alwaies demaunded The B. of Sarisburie This is a very poore healpe in déede M. Hardinge here is faine to resemble the Bishops of Rome touchinge their Doctrine to Balaam to Caiphas and to a Leaden Seale and touchinge their liues to confesse they are Lampes without light Yet saithe he al this notwithstandinge we may not therefore departe from them For Christe saith The Scribes and Phariseis sitte in Moses Charie Doo ye that they saye but that they doo doo ye not for they saye and doo not For as muche as it liketh M. Hardinge to vse these comparisons it may not muche mislike him if some man vpon occasion hereof happen to say as Christe sayde in the like case Wo be vnto you ye Scribes and Phariseis ye blinde Guides ye painted Graues Ye shutte vp the Kingedome of Heauen before men ye neither enter your selues nor suffer others that woulde enter Ye haue made the House of God a Caue of Theeues Certainely Balaam not withstandinge he were a False Prophete yet he opened his mouthe and blissed the people of God Caiphas although he were a wicked Bishop yet he prophesied and spake the trueth A seale although it be cast in leade yet it geueth a perfit printe The Scribes and Phariseis although they were Hypocrites and liued not wel yet they instructed the Congregation and saide wel The Manichées although they were Heretiques and taught not wel yet outwardly in the conuersation and sight of the worlde as S. Augustine saith they liued wel But these vnto whom M. Hardinge claimeth the Uniuersal power ouer al the worlde neither blisse the people of God nor preache Goddes Trueth nor geue any printe of good life or Doctrine nor instructe the Congregation nor say wel as the Scribes and Phariseis did nor by M. Hardinges owne Confession liue wel as the Manichees did S. Augustine saith Qui nec regiminis in se rationem habet nec sua crimina detersit nec filiorum culpam correxit Canis impudicus dicendus est magis quà m Episcopus He that neither regardeth to rule him selfe nor hath washte of his owne sinnes nor corrected the faâ—ltes of his Children may rather be called a filthy dogge then a Bishop Yet al this corruption of life notwithstandinge M. Hardinge saithe The Sée of Rome can neuer faile in Faithe For Christe saide vnto Peter I haue praied for thee that thy Faithe may not faile The like confidence and trust in them selues the Priestes had in the olde times as it may appeare by
Spiritualis quo vncti sumus Er hoc est Bibere Iesu Sanguinem participem esse incorruptionis Domini There are twoo sortes of Christes Bloud the one Fleashly where with wee are redeemed the other Spiritual wherwith wee are annointed And this is the drinkinge of the Bloude of Christe to be partaker of his Immortalitie In like sorte S. Augustine saithe Iudas Christum Carnalem tradidit tu Spiritualem Furens Euangelium Sanctum flammis Sacrilegis tradidisti Iudas betraied Christe Carnal but thou hast betraied Christe Spiritual For in thy furie thou betraiedst the Holy Gospel to be burnt in wicked fiere Here S. Augustine calleth Christe Spiritual for that the manner of the betraieing was Spiritual Likewise that Ancient Father Clemens calleth Christes Bloud Spiritual not in respecte of difference in it selfe but onely in respecte of the Spiritual receiuing And I thinke M. Harding wil not denie but these woordes of Clemens Augustine agréeing so neare bothe in sense phrase with the woordes of Hierome may stande for sufficient exposition to the same Certainely as Christes Bloude is not Really or Bloudily Present to annoynte vs so is it not Really or Bloudily Present to nourishe vs. For this Nourishinge and this Annointinge are bothe Spiritual And therefore the Olde learned Father Athanasius writeth thus Quomodò vnum vnius hominis Corpus Vniuerso Mundo sufficeâ—et Quod tanquam in illorum cogitationibus versatum Christus commemorat A quibus cogitationibus vt eos auocaret quemadmodum paulò antè sui Descensus è Coelis ita nunc Reditus sui in Coelum mentionem facit The Capernaites demaunded how one Bodie of one man might suffice the whole worlde whiche thinge as beinge in their cogitations Christe calleth to remembrance To remoue them from whiche cogitations of grosse and fleashely eatinge as he before made mention of his comming downe from Heauen so now likewise he maketh mention of his repaire againe into Heauen To conclude once againe gentle Reader I must doo thee to remember that S. Hierome in this whole place neuer spake one woorde neither of any Real or Fleashely Presence nor of the Sacrament Yet notwithstandinge M. Hardinge as though S. Hierome had plainely and vndoubtedly spoken of bothe hereof geathereth his reason thus S. Hierome saithe Wee eate not the Fleashe of Christe that was Crucified Ergo Christes Fleashe is Really and Fleashly in the Sacrament This Argument is euident to the eie and néedeth no answeare His Reason woulde better haue framed thus S. Hierome saithe VVee can not eate the Fleashe of Christe that was Crucified Ergo VVee cannot Really and Carnally eate the Fleashe of Christe Whereof it muste necessarily folow euen by the Authoritie that M. Hardinge hath here alleged that Christes Bodie is not Really and Fleashly in the Sacramente Suche reliefe hath M. Hardinge founde in these woordes of S. Hierome M. Hardinge The .8 Diuision Nowe whereas M. Iuel denieth that Christen people were of olde time taught to beleeue that Christes Bodie is Really Substantially Corporally Carnally or Naturally in the Sacrament I dooe plainely affirme the contrary Yet I acknowledge that the learned Fathers 135 whiche haue so taught woulde not thereby seeme to make it here outwardly sensible or perceptible For they confesse al with S. Chrysostome that the thinge whiche is here geuen vs is not sensible but that vnder visible signes invisible thinges be deliuered vnto vs. But they thought good to vse the aforesaid termes to put away al doubte of the beinge of his verie Bodie in these holy Mysteries and to exclude the onely imagination phantasie figure signe token vertue or signification thereof For in suche wise the Sacramentaries haue vttered their Doctrine in this pointe as they may seeme by their manner of speakinge and writinge here to represent our Lordes Bodie onely in deede beinge absent as Kinges oftentimes are represented in a Tragedie or meane persons in a Comedie Verily the manner and way by whiche it is here present and geuen to vs and receiued of vs is secrete not humaine ne natural true for al that And wee doo not atteine it by sense reason or nature but by faithe For whiche cause wee doo not ouer basely consider and attende the visible elementes but as wee are taught by the Councel of Nice liftinge vp our minde and spirite wee beholde by Faithe on that holy Table put and laide so for the better signification of the Real presence their terme soundeth the Lambe of God that taketh away the sinnes of the worlde And here say they wee receiue his Pretious Bodie and Bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say verily and in deede whiche is no otherwise nor lesse then this terme Really importeth The B. of Sarisburie Here M. Harding once againe as before wil teache vs what the olde Fathers meante by those woordes that they neuer vttred I trowe he hath some priuie Diuination that thus taketh vpon him to know what men meane before they speake Cicero saith Peritum esse necesse est eum qui Silentium quid sit intelligat It must needes be some conning felow that vnderstandeth what Silence meaneth and knoweth what they speake that speake nothinge He saith The Fathers thought good to vse the aforesaide termes to put away al doubte of the beinge of Christes very Bodie in these holy Mysteries Uerily this is a merueilous boldenesse so often and with suche confidence and countenance to say The Olde Fathers vsed these termes and yet not once to shew any one of them al that euer vsed them It may be thought that he hath either to greate affiance in him selfe or to litle regarde vnto his Reader As for this vaine muster of the names of Chrysostome Hilarie Gregorie Nyssene and Cyril as it shal appeare by the viewe it healpeth him nothinge The Sacramentaries saith M. Hardinge vtter their Doctrine by these termes Figure Signe Token Signification and Vertue I may not answeare this discourtesie of talke with like discourtesie Onely I wil say of these men as S. Augustine sometime saide of the Arians Cum se tanta voragine impietatis immergant nos tanquam opprobrio noui Nominis Homousianos vocant quia contra illoruÌ„ erroreÌ„ Homousion defendimus VVhere as they haue drowned them selues in suche a Dungeon of wickednesse now they cal vs Homousians to reproche vs with a new name bicause we defende the Vnitie of the Holy Trinitie against their errour But if they be al Sacramentaries that vse these termes then must S. Augustine S. Hierome S. Chrysostome S. Ambrose and al other the holy Fathers that vsed the same néedes be condemned for Sacramentaries But if they be Sacramentaries that shamefully abuse and corrupte the holy Sacramentes then may M. Hardinge and his frendes rightly be called Sacramentaries M. Harding addeth Chrysostome saith In Visible signes thinges Inuisible be deliuered Ergo The Bodie of Christe is Really and Fleashely in the Sacrament First if M.
Bodie of Christe and the VVine no more VVine but his pretiouse Bloude though they seeme to the eye otherwise though taste and feelinge iudge otherwise and to be shorte though al senses reporte the contrary and al this vpon warrant of our Lordes woorde who saide these to be his Bodie and Bloude and that as he teacheth not in the Breade and VVine And further sithe we are taught by Eusebius Emissenus in Homilies of Easâ—er to beleeue terrena commutari transire the earthly thinges to be chaunged and to passe againe Creaturas conuerti in substantiam Corporis Christi The Creatures of Breade and VVine to be turned into the substance of our Lordes Bodie and Bloude which is the very Transubstantiation and sithe Chrysostome saithe Panem absumi that the Breade is consumed away by the Substance of Christes Bodie And Damascen Breade and VVine Transmuâ—ari supernaturaliter to be chaunged aboue the course of nature and Theophylacte the Breade transelementari in Carnem Domini to be quite turned by chaunginge of the Elementes that is the mater of Substance it consisteth of into the Fleashe of our Lorde and that in an other place Ineffabili operatione transformari etiamsi Panis nobis videatur that the Breade is transformed and changed into an other substantial forme he meaneth that of our Lordes Bodie by vnspeakeable workinge though it seeme to be Breade Finally sithe that the Greeke Doctours of late age affirme the same doctrine amonge whome Samona vseth for persuasion of it the similitude whiche Gregorie Nyssene and Damascene for declaration of the same vsed before whiche is that in Consecration such manner Transubstantiation is made as is the Conuersion of the Breade in nourishinge in whiche it is turned into the Substance of the nourished Methonensis like S. Ambrose woulde not men in this mater to looke for the order of nature seinge that Christe was borne of a Virgin biside al order of nature and saithe that our Lordes Bodie in this Sacrament is receiued vnder the forme or shape of an other thinge lest bloude shoulde cause it to be horrible Niâ—olaus Cabasila saithe that this Breade is no more a Figure of our Lordes Bodie neither a gifte bearinge an Image of the true gifte nor bearinge any desâ—â—ription of the Passions of our Sauiour him selfe as it were in a Table but the true gifte it selfe the moste holy Bodie of our Lorde it selfe whiche hathe truely receiued reproches contumelies stripes whiche was crucified whiche was killed Marcus Ephesius though otherwise to be reiected as he that obstinately resisted the determination of the Councel of Florence concerninge the proceedinge of the holy Ghost out of the Sonne yet a sufficient of the Greeke Churches Faithe in this pointe affirminge the thinges offered to be called of S. Basile Antitypa that is the samplers and Figures of our Lordes Bodie bicause they be not yet Perfitely consecrated but as yet bearinge the Figure and Image referreth the Chaunge or Transubstantiation of them to the holy Ghost Donec Spiritus Sanctus adueniat qui ea mutet These giftes offered saithe he be of S. Basile called Figures vntil the holy Ghost come vpon them to chaunge them VVhereby he sheweth the Faith of the Greeke Churche that through the holy Ghost in Consecration the Breade and VVine are so chaunged as they may no more be called Figures but the very Bodie and Bloude of our Lorde it selfe as into the same chaunged by the comminge of the holy Ghoste VVhiche change is a chaunge in substance and therefore it may rightly be termed Transubstantiation whiche is nothinge elles but a turninge or chaunginge of one Substance into an other Substance The B. of Sarisburie This Cyrillus Hierosolymitanus is an Olde Authour newely sette foorthe I wil not cal his credite into question notwithstandinge many of his considerations be very muche like to M. Hardinges iudgement in this Article that is to say like Accidens sine Subiecto A shewe of woordes without Substance He seemeth bothe in woordes and sense fully to agree with Chrysostome Oecumenius and other Gréeke Fathers that neuer vnderstoode this M. Hardinges Newe Religion He shutteth vp the Hearers bodily eyes wherewith they sée the Breade and Wine and boroweth onely the Inner eies of their mindes wherewith they may sée the very Bodie and Bloude of Christe whiche is that Breade that came from Heauen And herein notwithstanding his woordes be quicke violent the more to sturre and enflame the hartes of them vnto whom he speaketh yet he him selfe in plainest wise openeth cleareth his owne meaninge For thus he writeth Ne consideres tanquam Panem Nudum Panis Eucharistiae non est amplius Panis Simplex Nudus Consider it not as if it were Bare Breade The Breade of the Sacramente is no lenger Bare and Simple Breade Whiche woordes are naturally resolued thus It is Breade how be it not onely bare Breade but breade and some other thinge elles biside So where they of M. Hardinges side are woonte to saye Papa non est Purus homo The Pope is not a Bare man I trowe their meaninge is not That the Pope is no man but onely that he is a man yet besides that hath an other Capacitie aboue the condition and state of common men Of these woordes of Cyrillus we maye wel reason thus by the waye The Sacrament is not onely or Bare Breade Therefore it is Breade al be it not onely Bare Breade And thus the same Cyrillus that is brought to testifie that there remaineth no Breade in the Sacramente testifieth moste plainely to the contrary that there is Breade remaininge in the Sacrament And although this answeare of it selfe might séeme sufficient yet good Christian Reader for thy better satisfaction I praye thée further to vnderstande that as this Cyrillus speaketh here of the Sacrament of Our Lordes Bodie Bloude euen so and in like phrase and forme of woordes he speaketh of the Oile that they calle Holy of the Water of Baptisme and of other Ceremonies Of the Oile he writeth thus and further by the same expoundeth his meaninge touching the Sacramente Vide ne illud putes esse Vnguentum tantùm Quemadmodum enim Panis Eucharistiae post Sancti Spiritus Inuocationem non ampliùs est Panis Communis sed Corpus Christi sic Sanctum hoc Vnguentum non ampliùs est Vnguentum Nudum neque Commune sed est Charisma Christi Beware thou thinke not this to be Oile onely For as the Breade of the Sacrament after the Inuocation of the Holy Ghoste is no lenger Common Breade but the Bodie of Christe so this Holy oile is no lenger Baâ—e or Common Oile but it is the Grace of Christe By these woordes there appeareth like change in the one as in the other As the Oile is the Grace of Christe so is the Breade the Bodie of Christe and as the Nature and Substance of the Oile remaineth
name any Figure in these cases it is lawful for M. Hardinge to heape Figure vpon Figure and that not suche Figures as haue beene vsed by any the Ancient Fathers but suche as he him selfe for a shift can best diuise Tertullian saith M. Harding supposeth that Christe when he had the Breade in his hande and saide Hoc This shewed onely the Uisible Accidentes and Formes of Breade as if Christe had saide This Whitenesse this Roundenesse this Breadth this Lightnesse c. is my Bodye By whiche skilful construction it must néedes folow that Christe had a Bodie made of Accidentes How be it saith M. Hardinge this Interpretation of Tertullian in deede is not according to the right sense of Christes woordes Hereby it appeareth what affiance M. Hardinge hath in the iudgement of this learned Father After so many faire woordes he beginneth vtterly to mislike him and concludeth in the ende that he wrote he knew not what and tooke vpon him to expounde Christes woordes and yet vnderstoode not what Christe meante and that not in any deepe Allegorie or other Spiritual or secrete meaning but euen in the very Literal Sense and outwarde sounde of Christes woordes And thus Tertullian is charged not onely with Ignorance but also with Presumption But if as M. Hardinge saith Tertullian vnderstoode not Christes meaning what if some man woulde likewise say M. Hardinge vnderstandeth not Tertullians meaninge And what if the simple Reader vnderstande not M. Hardinges meaninge It were to muche to say further M. Hardinge vnderstandeth not his owne meaninge Uerily Tertullian not once nameth any one of al these M. Hardinges strange Fantasies neither Forme nor Accident nor Uisible nor Inuisible nor Outwarde Element nor Secrete Presence nor Really nor Substantially nor I know not what He wrote and meante plainely in these cases as others the learned Fathers wrote and meante And touchinge the woordes of Christe This is my Bodie he saithe not These Shewes or Accidentes of Breade as M. Hardinge ful vnaduisedly expoundeth him but this Breade is my Bodie Wherein he hath the consent bothe of the Scriptures and also of the Ancient Doctours of the Churche S. Paule saith Not the outwarde Fourme or Accident but The Breade that wee Breake is the Participation of Christes Bodie Irenaeus saithe Panis in quo Gratiae actae sunt est Corpus Domini The Breade wherein thankes are geuen is the Bodie of the Lorde Origen saithe Dominus Panem Discipulis dabat dicens Hoc est Corpus meum Our Lorde gaue Breade vnto his Disciples saieinge This is my Bodie So S. Cyprian Vinum fuit quod Sanguinem suum dixit It was Wine that he called his Bloud So Chrysostome Christus cùm hoc Mysterium tradidit Vinum tradidit Christe when he gaue this Mysterie he gaue wine Likewise Cyrillus Christus Fragmenta Panis dedit Discipulis Christe gaue Fragmentes or peeces of Breade to his Disciples Thus Tertullian vnderstoode and expounded the woordes of Christe Wherfore it is greate folie to charge him with this new imagination of Accidentes and so vnaduisedly and without cause to reprooue him for speakinge that he neuer spake By these wée may the better iudge of M. Hardinges owne Exposition For thus he saith VVhen Christe saide Hoc This he shewed not foorth the Visible Accident or Forme of Breade but his very Natural Bodie It appeareth that M. Hardinge either litle considereth or not muche regardeth his owne woordes For al the reast of his side holde for most certainâ— that their Transubstantiation is not wrought before the vttering of the last Syllable Whiche thinge notwithstanding M. Harding contrary to aâ— his felowes I wil not say contrary to him selfe saith that the Breade is turned into Christes Bodie onely at the vtterance of the first Syllable And so by this Newe Diuinitie Christes Bodie is made Present and the Sacrament is a Sacrament before Consecration al is ended before it be begonne whiche in M. Hardinges Schooles not longe sithence was counted an errour aboue al errours whiche to shifte they were faine to diuise Indiuiduum Vagum Againe if this Pronowne Hoc haue relation to Christes Bodie then must wee of force by M. Hardinges Fantasie thus expounde the woordes of Christe This is my Bodie that is to say My Bodie is my Bodie Whiche Exposition of M. Hardinges D. Holcote saith is vaine and peeuish and to no purpose And where as M. Harding saith None of al the Olde Fathers euer expounded these woordes of Christe by a Figure I maruel he canne so boldely vtter and publishe so greate vntrueth without blusshinge For he knoweth right wel that scarcely any one of al the Olde Fathers euer expounded it otherwise Damascene and Theophylacte are very Younge Doctours in comparison of them that wee may iustly cal Olde as standinge farre without the compasse of the first sixe hundred yéeres and otherwise freight with greate errours and sundrie folies Therefore I thinke it not amisse for shortenesse of time to passe them by Yet by the way let vs a litle viewe M. Hardinges Logique Thus he teacheth vs to reason Tertullian by this Pronowne Hoc vnderstoode the outwarde Accident or Fourme of Breade Ergo Christes Bodie it selfe is a Figure M. Hardinge The .10 Diuision And the cause why Tertullian so expounded these woordes of Christe was that thereby he â—ight take aduantage against Marcion the heretique as many times the fathers in heate of disputation doo handle some places not after the exacte signification of the woordes but rather folow such way as serueth them best to confute their aduersarie VVhiche manner not reporting any vntrueth S. Basile dooth excuse in the settinge foorth of a disputation not in prescribinge of a Doctrine As he defendeth Gregorius Neocaesariensis against the Sabellians for that in a contention he had with Aelianus an Ethnike to declare the Mysteries of the Trinitie he vsed the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the learned men that be wel seene in the Fathers know they must vse a discreation and a sundrie iudge betweene the thinges they write Agonisti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by way of contention or disputation and the thinges they vtter Dogmatic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by way of settinge foorth a doctrine or mater of Faith Neither in that contention did Tertullian so muche regarde the exacte vse of woordes as how he might winne his purpose and driue his aduersarie denieing that Christe tooke the true Bodie of man and that he suffered death in deede to confesse the trueth which he thought to bringe to passe by deducing of an argument from the Figure of his Bodie whiche consisteth in that whiche is visible in the Sacrament to prooue the veritie of his Bodie And therefore in framing his reason by way of illation he saith Figura autem non esset nisi veritatis esset Corpus There were not a Figure onlesse
my Bodie Take ye Eate yee In these four woordes lieinge in order al togeather He Tooke He Blissed He Brake He Gaue They imagine thrée sundrie Figures expounde the same in this wise He tooke the Breade He Blissed He transubstantiated or turned the Breade He brake the Accidentes or shevves He gaue His Bodie Hoc facite Doo ye this in Remembrance of me They expounde thus Sacrifice this Whiche also they floorishe out with other Figures in this wise Sacrifice me in Remēbrance of me In this one woorde Panis Breade They haue founde a swarme of Figures Sometimes they saie It is called Breade bicause it was Breade before Sometimes bicause the Infidel taketh it to be Breade Sometimes bicause there remaine stil the Accidentes and Formes of Breade Sometimes bicause the same Accidentes feede the Bodie miraculousely as if it were Breade Sometimes bicause it is that Supernatural Breade that came from Heauen Likewise in this one woorde Frangimus or Frangitur they haue a number of Figures For sometimes they expounde it thus The Breade that we Breake that is The Accidentes that vve Breake Sometimes The Breade that we Breake That is to saie The Breade that vve take to be Broaken Sometimes this woorde Frangere is not to Breake but onely to make a Feaste In their Masses they saie Frangitur id est Frangebatur It is Broken That is to saie It vvas Broken Sometimes they saie Frangitur id est videtur Frangi It is Broken That is to saie It seemeth to be Broken The meaninge whereof is this Frangitur id est non Frangitur It is Broken That is to saie It is not Broken In these woordes Non bibam amplius de hoc fructu vitis I wil drinke no more of this fruite of the Vine The Fruite of the Uine whiche is a Substance they expounde The Accidentes And to leaue that miraculous Figure of al Figures Concomitantia whereby one is made two and two are made one Consider good Reader the strangenes of the Figures and the wonderful shiftes that M. Hardinge hath imagined in this litle treatie to defeate and auoide the manifest woordes of the Holy Fathers Sometimes the Formes and Accidentes are the Sacrament Sometimes Christes Bodie it selfe is the Sacrament Sometimes Both togeather are the Sacrament Sometimes the Breade is a Figure of Christes Bodie before Consecration And so by meane of M. Hardinges Figures there is a Sacrament before it be a Sacrament and a Figure before it be a Figure Sometimes the Holy Accidentes and outwarde Holy Shewes are a Figure of Christes Bodie Inuisible vnder them secretely conteined Sometimes the same Bodie Inuisible is a Figure of the Bodie of Christe Uisible And so there is Figure vpon Figure and a kinde of demonstration whiche they calle Notum per ignotum Or rather Verum per Falsum Sometimes the Sacrament is a Figure of the life to come And sometimes as Hosius fansieth it is a Figure of the Churche Sometimes Tertullian vnderstoode not no not so much as the Grāmatical sense of Christes Woordes Sometimes Christes Uery Bodie is not Aptly and Fitly called the Bodie of Christe but onely Impropriè and After a manner Thus M. Hardinge rometh and wandereth vp and downe as a man that had loste his waie Suche shadowes and coloures he canne caste Into so many formes and shapes and figures he canne turne him self So many and so monstrous Figures maie he forge in the Institution of the Holy Sacramente onely to auoide one simple plaine vsual and knowen Figure And yet he abuseth not the simplicitie of the people There he forceth his Figures where as is no neede of Figures And without suche vaine Figures this vaine Doctrine cannot holde That one Figure that we vse is plaine and cleare vsed by al the Ancient learned Fathers and agréeable to the tenoure of Goddes Woorde But M. Hardinges Figures as they be many so be they vnnecessarie and Fantastical neuer vsed or once mentioned by any Ancient Doctoure of the Churche and serue onely to breede darkenes and to dimme the light Howe muche better were it for him to leaue these shiftes and childishe fables and plainely and simply to saie as Tertullian saith Hoc est Corpus meum Hoc est Figura Corporis mei This is my Bodie that is to saie This is a Figure of my Bodie Or as Maximus the Greeke Scholiast saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These be Tokens but not the Trueth Or as S. Augustine saith Figura est praecipiens Passioni Domini communicandum esse suauiter atque vtiliter recondendum in memoria quòd pro nobis Caro eius Crucifixa Vulnerata sit It is a Figure commaundinge vs to Communicate with the Passion of Christe and comfortably and profitably to laie vp in our Remembrance that his Fleashe was Crucified and wounded for vs. FINIS THE THERTEENTH ARTICLE OF PLVRALITIE OF MASSES The B. of Sarisburie Or that it was lawful then to haue xxx.xx xv x or v. Masses saide in one Churche in one daie M. Hardinge The .1 Diuision As M. Iuel here descendeth by diuerse proportions and degrees from xxx to v. firste by takinge away x. the thirde parte of the whole and then v. from the reste three times so it might haue pleased him also to haue taken away three frō v. the laste remanēt and so to haue lefte but two in al. VVhiche if he had done then shoulde we so haue made vp that number as in this audite he might not otherwise doo in regarde of his owne free promisse but allowe our accompte for good and sufficient For that number we are wel hable to make good And what reason hath moued the auncient Fathers gouernours of the Churche to thinke it a godly and a necessary thinge to haue two Masses in one Churche in one day the same reason in cases either hath or mighte haue moued them and their successours after them likewise to allowe three or foure Masses and in some cases fiue or moe The B. of Sarisburie M. Hardinge of his courtesie shoulde geue vs leaue to lay out our owne reckeninges as we thinke beste hauinge him selfe the aduantage of controlment if errour happen to fal out Of so great a number of Masses as they haue this daie in their Churches and say they haue had and continewed from the beginninge euen from the Apostles time if I require of him onely the proufe of fiue I offer him no wronge But if he of that whole number be hable to shewe but onely two and if the same two in the ende be founde no Masses neither but onely publique Communions suche as be now vsed in Refourmed Churches then is he a greate dissembler and dooth no right Upon what occasion M. Hardinges Masses grewe firste to this plentie and to so great waste Cochlaeus one of the chiefe patrones of that cause declareth it thus Quòd olim tam frequentes non fuerint Missae neque tot Sacerdotes quot
obseruinge of the Gospel and for the keepinge of the Feaste of the true and firme Easter and for thy reuerent and pure Image whiche thy holy Apostles haue leafte to me by Tradition to haue and keepe for a representation of thine Incarnation Then quod our Lorde if this be the mater for whiche thou arte inuaded and set against be not dismaied be of good comforte in harte and minde being assured hereof that who so denieth Easter or my cleane Image I shal deny him before my heauenly Father and his chosen Angels And he that suffereth persecution with me for keepinge of Easter the same shal also be glorified with me Hast not thou heard what I commaunded Moyses the Lawgeuer to doo Make me saide I twoo Cherubins iâ— the Tabernacle of the Testimony to be a prefiguration or foretokening of my Image c. The B. of Sarisburie I trowe This good Olde Monumente of Antiquitie hath laine longe in the dust at Uerona with M. Hardinges Amphilochius The Churche piteously bemoaneth her selfe vnto Christe that she is soare persecuted and vexed for his Image Christe to comforte her with al saith Who so denieth mine Image shal be denied before my Father In the ende he confirmeth the vse of suche Images by the Example of the Cherubines Here M. Hardinge to increase some credite to his new Doctour shoulde haue shewed vs when the Churche was thus vexed for hauinge the Image of Christe and whoo vexed her and what kinde of vexation it was and how longe it continewed and in what countrie and when it ceassed The Churche is builte vpon a Mounte her Persequutions cannot be hidden If she euer were thus vexed for hauinge of Images I meane before the time of Athanasius it must néedes appeare If neuer then was she a very Wanton thus to complaine without cause If these threates be true that who so denieth the grauen or painted Image of Christe shal be denied before God the Father then must Epiphanius the Bishop of Cyprus and Serenus the Bishop of Massilia both Godly and Zelous Bishops and a greate number of other godly Learned Fathers that rente brake downe and defaced Christes Images be vtterly denied before God To be shorte to say that God commaunded Moyses to make the golden Cherubines purposely to be Figures of these Images of Wood or Stoane it is a very Fabulous and a Childish fantasie without any grounde how be it good yenough to mainteine and colour a Childishe Doctrine Notwithstanding if there be any weight either in this hidden Athanasius or in his sayeinges then may wee wel coniecture that he vseth this Worde Image in this place not for any suche material forme painted or grauen by mans hande but for the whole Conuersation of the Sonne of God in this mortal life whiche is as muche as Verbum Caro factum est The woorde became Fleashe and is expressed and set foorthe as an Image before our eies in the whole Doctrine and Policie of the Churche as the déepest grounde and very fundation of the Christian Faithe And thus S. Paule saithe Christus est Imago patris Christe is the Image of the Father Otherwise God is Inuisible S. Iohn saithe Noman euer saw God But the Sonne that is in the Fathers bosome he hath reueled the Fathers wil. In his conuersation in the Fleashe as in an Image wee beholde God the Father So in the booke of the Apocalyps Imago bestiae The Image of the Beast is called not any material Image Painted or Grauen but the Doctrine the Seduction the Errours the Lies the Blasphemies the Idolatrie and the whole Conuersation of Antichriste So S. Basile saith Christe called his Fleashe and Bloud the whole Mystical Doctrine of his Gospel whiche he published in his dispensation in the Fleashe So S. Augustine séemeth to saye Eius Passionis Imaginem in Ecclesia Celebrandam dedit He gaue the Image of his Passion to be frequented in the Churche And Pachymeres the Gréeke Paraphrast expoundeth this woorde Imago thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calleth Pictures the Images or inwarde and deepe considerations of our Mysteries For this Image of Christe the Churche of God was often persecuted This Image as some of the Olde Fathers saye was represented and figured by the Cherubines and vndoubtedly who so euer denieth this Image Christe shal denie him before God his Father This Exposition is agréeable bothe to the tenour of Goddes Woorde and also to the storie of the Time and therefore wée may safely iudge if this were Athanasius in déede that this was his very meaninge Otherwise the common and knowen Athanasius that is extant and abroade writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inueÌ„tion of Images is of il and not of good And the thinge that hath an il beginning can neuer be iudged good in any thinge as beinge in al respectes and altogeather il This is this holy Fathers moste cleare iudgement not cast vp in corners and hidden in the dust but open to the eies and sight of al the Worlde M. Hardinge The .9 Diuision Of al the Fathers none hathe a plainer testimonie bothe for the vse and also for the woorshippinge of Images then S. Basile whose auctoritie for learninge wisedome and holinesse of life beside antiquitie is so weightie in the iudgemente of al men that al our Newe Maisters laied in balance against him shal be founde lighter then any feather Touchinge this mater makinge a confession of his faithe in an Epistle inueighinge against Iulian the renegate he saithe thus Euen as we haue receiued our Christian and pure Faithe of God as it were by right of heritage right so I make my confession thereof to him and therein I abide I beleeue in one god father almightie God the Father God the Sonne God the Holy Ghoste One God in substance and these three in personnes I adore and glorifie I confesse also the Sonnes Incarnation Then afterwarde S. Mary who accordinge to the Fleashe brought him foorthe callinge her Deiparam I reuerence also the holy Apostles Prophetes and Martyrs whiche make supplication to God for me that by their mediation our moste benigne God be merciful vnto me and graunte me freely remission of my sinnes Then this foloweth Quam ob causam historias imaginum illorum honoro palam adoro hoc enim nobis traditum à Sanctis Apostolis non est prohibendum sed in omnibus Ecclesijs nostris eorum Historias erigimus For the whiche cause I doo bothe honour the stories of their Images and openly Adâ—â—re them For this beinge deliuered vnto vs of the holy Apostles by tradition is not to be forbidden And therefore we set vp in al our Churches their stories Lo M. Iuel here you see a sufficient testimonie that Images were set vp in the Churches longe before the ende of your sixe hundred yeeres and that they were honoured and woorshipped not onely of the simple Christian people but of Bishop
of Constancie of Faith stedfastly keapte to Death suffered in places of fame and knowledge at Paris at Lions at Carthage The B. of Sarisburie This place of S. Cyprian as it not once toucheth the Real Sacrificinge of Christ vnto his Father so it vtterly condemneth the Communion vnder One Kinde the Common Praiers in a strange vnknovven tongue and briefely the whole disorder and abuse of M. Hardinges Masse But S. Cyprian saithe In Sacrificio quod Christus est In the Sacrifice that is Christe Yf M. Hardinge thinke to finde greate aduantage in these woordes it maie please him to Remember that S. Augustine saithe Illis Petra erat Christus Vnto the Iewes the Rocke was Christe Uerily the Sacrifice after the Order of Melchisedek whiche is the Propitiation for the Sinnes of the world is onely Iesus Christ the Sonne of God vpon the Crosse. And the Ministration of the holy Mysteries in a Phrase manner of speache is also the same Sacrifice bicause it laieth foorthe the Death and Bloude of Christe so plainely and so euidently before our eies So saithe S. Augustine The Very Remembrance of Christes Passion sturreth vp suche motions within vs as yf wee sawe Christe presently hanginge vpon the Crosse. Upon whiche woordes the Common Glose noteth thus Christus immolatur id est Christi immolatio Repraesentatur fit Memoria Passionis Christe is Sacrificed that is to saie The Sacrifice of Christe is Represented and there is made a Remembrance of his Passion So S. Cyprian saith VinuÌ„ exprimit SanguineÌ„ In Aqua populus intelligitur In Vino Sanguis ostenditur Itaque Passionis eius mentionem in Sacrificijs facimus Passio enim Domini est Sacrificium quod offerimus The VVine sheweth the Bloude In the VVater we vnderstande the people The Bloude is expressed in the Wine And therefore in our Sacrifices wee make mention of Christes Passion For the Sacrifice that wee offer is the Passion of Christe As the Ministration of the Holy Communion is the Deathe and Passion of Christe euen so and in like sorte and sense may the Sacrifice thereof be called Christe Therefore S. Gregorie saithe Christus in seipso immortaliter viuens iterum in hoc Mysterio moritur Eius Caro in populi Salutem patitur Christe liuinge immortally in him selfe Dieth againe in this Mysterie His Fleashe suffereth in the Mysterie for the Saluation of the people I recken M. Hardinge wil not saie that Christe Dieth in deede accordinge to the force and sounde of these woordes or that his Fleashe verily and in déede is tormented and suffereth in the Sacrament S. Gregorie better expoundeth him selfe in this wise Hoc Sacramentum Passionem Vnigeniti Filij imitatur This Sacramente expresseth or representeth the Passion of the Onely begotten Sonne And the very Barbarous Glose touchinge the same saithe Christus Moritur Patitur id est Mors Passio Christi Repraesentatur Christe Dieth and Suffereth that is to saie Christes Death and Passion is Represented So S. Chrysostome saithe In Mysterijs Mors Christi perficitur The Deathe of Christe is wrought in the Mysteries So saithe Beda Exaltatio Serpentis Aenei Passio Redemptoris nostri est in Cruce The liftinge vp of the Brasen Serpent is the Passion of our Redeemer vpon the Crosse. So saithe S. Hierome Quotidié nobis Christus Crucifigitur Vnto vs Christe is daily Crucified So S. Ambrose Christus quotidié immolatur Christe is daily Sacrificed So S. Augustine Tunc vnicuique Christus occiditur cùm credit occisum Then is Christe slaine to euery man when he beleeueth that Christe was slaine To conclude so S. Hierome saithe Semper Christus credentibus immolatur Vnto the Faitheful Christe is euermore Sacrificed Thus may the Sacrifice of the Holy Communion be called Christe to wite euen so as the Ministration of the same is called the Passion or the Deathe of Christe And that the weakenes of M. Hardinges gheasses may the better appeare vnderstande thou good Christian Reader that the Holy Catholique Fathers haue vsed to say that Christe is Sacrificed not onely in the Holy Supper but also in the Sacramente of Baptisme S. Augustine saithe Holocaustum Dominicae Passionis eo tempore pro se quisque offert quo eiusdem Passionis Fide dedicatur The Sacrifice of our Lordes Passion euery man then offereth for him selfe when he is Confirmed in the Faithe of his Passion And againe Holocaustum Domini tunc pro vnoquoque offertur quodammodò cùm eius nomine Baptizando signatur Then is the Sacrifice of our Lorde In a Manner offered for eche man when in Baptisme he is marked with the name of Christe And againe Non relinquitur Sacrificium pro peccatis id est non potest denuò Baptizari There is leafte no Sacrifice for Sinne that is to say He can be nomore Baptized And in this consideration Chrysostome saithe Baptisma Christi Sanguis Christi est Christes Baptisme is Christes Bloude And likewise S. Ambrose In Baptismo Crucifigimus in nobis Filium Dei In Baptisme wee Crucifie in our selues the Sonne of God M. Hardinge The .11 Diuision Our aduersaries crake muche of the sealing vp of their newe Doctrine with the Bloud of suche and suche who be written in the booke of lyes not in the booke of life whom they wil needes to be called Martyrs Verely if those Mounkes and Friers Apostates and renegates wedded to wiues or rather to vse their owne terme yoked to Sisters be true Martyrs then must our Nâ—we Gospellers pull these Holy Fathers and many Thousandes moe out of Heauen 229 For certainely the Faith in Defence of whiche either sorte died is vtterly contrary The woorst that I wishe to them is that God geue them eies to see and eares to heare and that he shutte not vp their hartes so as they see not the light here vntil they be throwen awaye into the outwarde darkenes where shal be weeping and grintinge of teeth The B. of Sarisburie This talke was vtterly out of season sauinge that it liked wel M. Hardinge to sporte him selfe with the Scriptures of God and a litle to scoffe at the woordes of S. Paule Whiche thinge decomminge him so wel may be the better borne withal when it shal please him likewise to scoffe at others S. Paule calleth Wiues sometimes Sisters sometimes Yoke fellows and thinketh Matrimonie to be Honorable in al Personnes and the forebiddinge of the same to be the Doctrine of Diuels Neither doothe it any way appeare that euer honest godly Matrimonie either displeased God or was thought vncomely for a Martyr and witnesse of Goddes Trueth S. Paule was Married as it appeareth by Ignatius Clemens Eusebius and yet neuerthelesse was a Martyr S. Peter the Chiefe of the Apostles had a Wife and yet neuerthelesse stoode by and gaue her comforte and constancie at her Martyrdome The twelue
Pane Vino Puro Simplici Sacrificio Christi dedicauiâ— Sacramentum He dedicated the Sacramente of Christe in Breade and Wine whiche is not a Blouddy or loathsome but a Pure and a Simple Sacrifice This Remembrance and Oblation of praises and Rendringe of thankes vnto God for our Redemption in the Bloude of Christe is called of the Olde Fathers An Vnblouddy Sacrifice and of S. Augustine The Sacrifice of the New Testament Iustinus Martyr saithe Esaias non pollicetur Cruentarum Victimarum instaurationem sed veras Spirituales Oblationes Laudis Gratiarum actionis Esaias promiseth not the restoaringe of Blouddy Sacrifices but the True and Spiritual Oblations of Praises and Thankesgeuinge S. Chrysostome saithe Non iam Sanguinem aut adipem offerimus c. VVee offer not now the fatte or Bloude of Beastes Al these thinges are abolished And in steede thereof there is brought in a Reasonable or Spiritual dewtie But what is this dewtie that wee cal Reasonable or Spiritual That it is that is offered by the Soule and Sprite This Kinde of Sacrifice bicause it is mere Spiritual and groweth onely from the Minde therefore it needeth not any material Aultar of Stoane or Timber to be made vpon as dooth that Sacrifice that M. Hardinge imagineth in his Masse Chrysostome saithe Munus Euangelij sine Sanguine sine Fumo sine Altari coeterisque sursum ascendit The Sacrifice of the Gospel ascendeth vp without Bloude without Smoke without Aultare and other the like In the Seconde Councel of Nice it is written thus Nos Christiani propemodum quid sit Ara quid sit Victima nescimus VVhat Sacrifice or Aultar meaneth wee beinge Christian people in a manner cannot telle S. Hierome saithe Vnusquisque Sanctus Altare Domini in se habet quod est Fides Euery Holy man hath in him selfe the Aultar of God whiche is Faithe To be shorte S. Augustine saithe Sacrificium Noui Testamenti est quando Altaria Cordis nostri munda pura in conspectu Diuinae Maiestatis offerimus The Sacrifice of the Newe Testamente is when wee offer vp the Aultars of our hartes pure and cleane in the â—ight of the Diuine Maiestie In these respectes our Praiers our Praises our Thankesgeuinge vnto God for our Saluation in the Death of Christe is called an Unblouddy Sacrifice Hereof the sclendernesse of M. Hardinges gheasses may soone appeare For thus he woulde séeme to reason The Ministration of the Holy Communion and our humble Remembrance of the Death of Christe is called an Vnblouddy Sacrifice Ergo The Priest hath power to offer vp the Sonne of God in Sacrifice vnto his Father M. Hardinge The .15 Diuision S. Augustine hath many euident saieinges touchinge this matter in his workes One shal suffice for al whiche is in a litle treatise he made contra Iudaeos vttered in these woordes Aperite oculos tandem aliquando videte ab Oriente sole vsque ad Occidentem non in vno loco vt vobis fuit constitutum sed in omni loco offerri Sacrificium Christianorum non cuilibet Deo sed ei qui ista praedixit Deo Israel Open your eies at laste you Iewes and see that from the risinge of the Sunne to the settinge not in one place as it was appoincted to you but in euery place the Sacrifice of the Christen people is offered not to euery God but to him that prophecied of these thinges before the God of Israel And euen so with that protestation whiche S. Augustine made to the Iewes I ende this tedious mater consistinge in manner altogeather in allegations to M. Iuel Open you your eies at laste M. Iuel and see how 230 al the holy and learned Fathers that haue preached the Faithe of Christe from the rysinge of the Sunne to the settinge haue taught this Doctrine by woorde and writinge lefte to the posteritie that they whiche vnder Christe doo vse the office of a Priest after the Order of Melchisedek haue not onely Authoritie but also expresse commaundement to offer vp Christe vnto his Father The proufe of whiche Doctrine although it depend of the weight of one place yet I haue thought good to fortifie it with some number that it may the better appeare to be a most vndoubted truthe not moued greatly with the blame of tediousnes where no thankes are sought but onely defence of the Catholike Religion is intended The B. of Sarisburie S. Augustine as in these woordes he neither toucheth nor signifieth this new manner of Offeringe vp Christe vnto his Father so in sundrie other places he openeth his owne meaninge plainely and fully touchinge the same In his Treatie against the Iewes he writeth thus Sacerdotium Aaron iam nullum est in aliquo templo At Christi Sacerdotium aeternum perseuerat in Coelo The Blouddy Priesthoode of Aaron is nowe in no Temâ—lâ— to be founde But the pristhoode of Christe continueth stil not vpon any Earthely Aultar but in Heauen Againe The Priest offereth vp the Sacrifice of Praise not after the Order of Aaron but after the Order of Melchisedek Eius Sacrificij similitudinem celebrandam in suae Passionis Memoriam commendauit illud quod Melchisedek obtulit Deo iam per totum Orbem terrarum videmus offerri Christe hath leaste vnto vs a likenes or Token of that Sacrifice in Remembrance of his Passion And the same that Melchisedek offered vnto God wee see is nowe offered throughout the whole Worlde Holocausti eius Imaginem ad Memoriam Passionis suae in Ecclesia celebrandam dedit Christe hath geuen vs to celebrate in his Churche an Image or Token of that Sacrifice for the Remembrance of his Passion Huius Sacrificij Caro Sanguis antè Aduentum Christi per victimas similitudinum promittebatur In Passione Christi per ipsam Veritatem reddebatur Post Ascensionem Christi per Sacramentum Memoriae celebratur The â—leashe and Bloude of this Sacrifice before the Comminge of Christe was promised by Sacrifices of Resemblance The same was perfourmed in deede in the time of Christes PassioÌ„ But after Christes Ascension it is frequeÌ„ted by a Sacramente of RemeÌ„brance Sacrificium hoc Visibile Inuisibilis Sacrificij Sacramentum id est Sacrum Signum est This Visible Sacrifice is a Sacramente that is to saie a Token or Signe of the Sacrifice Inuisible Quod Appellamus Sacrificium Signum est Repraesentatio Sacrificij The thinge that wee calle a Sacrifice is a Signe and Representation of a Sacrifice Thus many waies S. Augustine him selfe teacheth vs what he meante by this woorde Sacrifice An Oblation of Praise A Similitude a Resemblance a Likenes an Image a Remembrance a Token a Signe a Representation of a Sacrifice So Nazianzene calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Figure or Token of the Greate Mysteries To conclude S. Hierome saithe thus Tunc acceptabis Sacrificium vel cùm te pro nobis offers Patri vel
of praier although it be meere superstitious and vtterly without warrant of Goddes woorde yet I confesse it was many wheres receiued and vsed bothe in Gregories time and also longe time before and is auouched of Gregorie by a number of vaine and childishe Fables Touchinge the Sacrifice of the holy Communion he saithe In this Mysterie Christe suffereth againe for our sake In this Mysterie Christe Dieth wee offer vp the Sacrifice of his Passion wee renewe againe his Passion vnto our selues As Christe Suffereth and Dieth and as his Passion and Death is renewed in the holy Communion euen so is he offered and Sacrificed in the same that is to saie as Gregorie expoundeth him selfe by Representation and by Memorie and not Uerily Really or in Deede Touchinge the mater it selfe that standeth in question Gregorie saithe not â–ª neither here nor els where either that the Prieste receiueth the Communion for the rest of his Parishe or that one mannes receiuinge is auailable for an other The Sacrifice that he nameth is nomorâ— the Sacrifice of the Prieste then the Sacrifice of any other of al the People For thus he writeth in the saniâ— Fable â—oâ—ies Mariti vincula soluebantur in Captiuitate quoties ab eius Coniâ—ge oblaâ—â—e fuisseâ— Hostiae pro eius animae â–ª Absolutione The Husband beinge taken prisoner had his 〈◊〉 looâ— sed from him as often as his wife offered vp Sacrifice for his soule The woordes of this supposed Clements by whom M. Hardinge woulde seeme to claime a shewe of greate Antiquitie nothinge touche the thinge that 〈◊〉 â—â—maunded For thus onely he saithe Offerimus tibi Regi Deo c. Wee offâ—◠〈◊〉 vnto thee our God and Kinge accordinge to Christes Institution This Breade and This Cuppe by him renderinge Thankes vnto thee And leste M. Hardinge happen to saie This Sacrifice was Propitiatorie to relieue the soules that were in Purgatorie this Clemens saithe further Offerimus tibi pro â—mnibus qui à saeculis tibi placuerunt Sanctis Patriarchis Prophetis Iustis Apostolis Martyribus Wee offer vnto thee for al holy Sainctes that haue benne from the beginninge of the Worlde Patriarkes Proâ—hetes Iuste menne Apostles and Martyrs I trowe M. Hardinge wil not saie Al these were in Purgatorie And touchinge the receiuinge of the Communion he saithe thus Posteà recipiat Episcopus c. Then let the Bishop receiue and after him the Priestes the Deacons the Subdeacons the Readers the Singers the Religious the Wemen Deacons the Virgins the Widowes the Children and the whole Congregation in order with sobrietie and reuerence without confusion By this Recorde of this Clemens it appeareth that the whole Congregation receiued the holy Communion al togeather eche man for him selfe and not one man for an other Nowe where as M. Hardinge vtterly denâ—ethe that euer any man in his Churche receiued the Sacrament in steede of others as somewhat myslikinge the open folie of the same for shorte trial hereof I remit him bothe to the very practise of his Masse and also to the moste Catholique Doctours of al his Schoole In his Requiem he singeth thus Pro quoruÌ„ memoria Corpus Christi sumitur c. For whoe 's remembrance the Bodie of Christe is receiâ—ed Yf he can happily diuise some vele to shadowe this yet his Doctours be bothe so plaine that they cannot be shifted and also of so good credit that they maie not be refused Certaiâ—ely they haue benne euermore thought to teache the Catholike Doctrine of the Churche Gabriel Biel saith thus Sicut os materialis Corporis c. As the moâ—th of our material Bodie not onely eateth for it selfe but also receiueth susteinance for the preseruatioÌ„ of al other members whiche susteinance is diuided throughout the whole Bodie Euen so the Prieste receiueth the Sacramente and the Vertue thereof passeth into al the members of the Churche and Specially into them that are presente at the Masse Likewise saithe Uincentius de Ualentia The whole Christianitie is one Bodie Knitte togeather by Faithe and Charitie and hauinge in it sundrie members And the Prieste is the mouth of this Bodie Therefore when the Prieste receiueth the Sacramente al the members are refreashed Againe he saithe Nos Communicamus ore Sacerdotis audiendo Missam Wee hearinge Mâ—sse doo Communicate or receiue the Sacramente by the Mouth of the Prieste Likewise Doctour Eckius saithe Populus bibit Spiritualiter per os Sacerdotis The People drincketh Spiritually by the mouth of the Prieste These woordes be plaine and truely reported Whiche beinge true it must needes appeare that M. Hardinges auouchinge the contrary is Untrue So Chrysostome saithe The Olde Heretiques called Marcionitae vsed to Baptize some that were liuinge in the behalfe and steede of others â–ª that were dead And from thence it seemeth they that nowe woulde be counted Catholiques haue deriued their Doctrine in this pointe And that M. Hardinge maie the rather beléeue that sutche folie hath beene vsed let him remember that in his Churche the Bishop when he createth a Reader geueth him euermore this Commission Accipe potestatem legendi Euangelium tam pro Viuis quà m pro Defunctis Receiue thou power to reade the Gospel as wel for the Quicke as for the Dead Therefore M. Hardinge so earnestly denieinge this deniethe the manifeste and knowen trueth and defaceth the credite of his owne Doctours To conclude I maie wel saie as before that M. Hardinge hauinge nothinge to allege touchinge the mater that lieth bitweene vs and in steede thereof fillinge vp his papers with maters impertinente of Praier and Sacrifice hath somewhat abused the patience of his Reader and shewed him one thinge for an other FINIS THE XIX ARTICLE OF APPLICATION The B. of Sarisburie Or that the Priest had then authoritie to applie the vertue of Christes Death and Passion to any man by meane of the Masse M. Hardinge The vertue of Christes Death and Passion is grace and remission of sinnes the appeacing of Goddes wrathe the reconciliation of vs to God deliuerance from the Deuil Hel and euerlastinge damnation Our aduersaries imputinge to vs as though we saide and taught that the Priest applieth this vertue effecte and merite of Christes Death to any man by the meane of the Masse either 232 belye vs of Ignorance or sclaunder vs of malice Verily wee say not so Neither dooth the Prieste applie the vertue of Christes Passion to any man by the meane of the Masse He dooth but applie his praier and his intent of Oblation besechinge almightie God to applie the merite and vertue of his Sonnes death the memorie whereof he celebrateth at the Masse to them for whom he praieth It is God and none other that applieth to vs remission of sinne the Priest dooth but pray for it and by the commemoration of his Sonnes Death mooueth him to applie So as al that the Priest dooth is but by way of petition and Praier
in this Sacrament so longe as the formes of Bread and VVine remaine And when they faile and cease to be any more then also ceaseth the Body and Bloud of Christe to be in the Sacrament For there muste be a conuenience and resemblaunce betweene the Sacramentes and the thinges whereof they be Sacramentes whiche done away and loste at the corruptions of the formes and Accidentes the Sacramentes also be vndone and perishe and consequently the inwarde thinge and the heauenly thinge in them conteined leaueth to be in them The B. of Sarisburie I cannot imagine wherefore M. Hardinge should so often telle vs that the people in the Primitiue Churche was taught plainely For as nowe in his Churche of Rome al thinges of purpose are drowned in darknesse the simple people suffered to knowe nothinge no not the meaninge of the Sacramentes whiche of al other thinges should be moste plaine For briefely to open some parte of the Mysteries whiche euery of the simple vnlearned People may not knowe marke I beseeche thée good Christian Reader how plainely they haue determined the manner of Christes beinge in the Sacrament Thomas of Aquine that most famous of al the Schooledoctours writeth thus In Corpore Christi in Sacramento non est distantia partium ab inuicem vt oculi ab oculo aut Capitis à pedibus sicut est in alijs Corporibus organicis Talis enim distaÌ„tia parâ—ium est in ipso Corpore Christi vero sed non prout est in Sacramento Quia sic non habet Quantitatem dimensiuam In the Bodie of Christe in the Sacramente there is no distance of partes one from an other as bitweene eie and eie or eie and eare or heade and feete as it is in other natural Bodies For suche a distance there is in the True Bodie of Christe but not as it is in the Sacramente For so it hath no dimension of Quantities Out of which woordes the Reader may geather by the way that the True Bodie of Christe is not in the Sacramente O what a Christe haue they diuised for them selues He hath neither Quantitie nor Proportion of Bodie nor distance of partes he is neither longe nor shorte nor rounde nor broade nor thicke nor thinne his eies his eares his heade his feete are al in one Yet is this the very Proportion and stature of Christes Bodie euen as he walkte vpon the Earthe and euen as he was naâ—leâ— vpon the Crosse. And leaste any man should stagger hereat and stande in doubte this mater is ouerlookte and considered in the Decrees by the Canonistes by these woordes Sed secundum hoc videtur quòd vbi pars est ibi est totum secundum hoc videtur quod pes nasus sunt coniuncti quod non credo By this it appeareth that where as the parte is there is the whole and that Christes foote and his nose are bothe togeather But I cannot â—â—leeue that So clearely and plainely these menne are woonte to teache the people I passe ouer the reste of their Doctrine Sometimes their Accidentes haue power to nourishe Sometimes the same Accidentes are partes of the Substance sometimes Substance muste be an Accidente Sometimes Accidentes muste be Substance To be shorte thus of Night they make Daie and of Daie they make Night They are nowe ashamed of their owne Doctours that lately were in highest roome and as it befelle sometime vnto them that enterprised the Tower of Babylon one of them vnderstaÌ„deth not an others language And therefore now their buildinge is at a staie This is the simplicitie and plainesse of M. Hardinges Churche It is an easier mater for the simple people to goe to Heauen then for him and his felowes to agrée wel and thorowly of the waie Here M. Hardinge without either Scripture or Coâ—ncel or Doctour hath inâ—erlarded a longe Fable of his owne whiche notwithstandinge as he saithe is the Doctrine of the Churche But miserable is that Churche that hathe neither Scripture nor Councel nor Doctour to approue her Doctrine Firste he imagineth That Christes Bodie is Really in the Sacramente so longe as the Sacramente is a Sacramente Againe by the tenoure and force of his Doctrine Yf Christes Bodie once departe awaie then is the Sacramente nomore a Sacramente Thus this Doctrine turneth rounde If it be a Sacramente then is Christes Bodie there yf Christes Bodie be there then is it a Sacramente So simply and plainely they teache the people O happy are they that haue sutche Maisters Further he saithe The Substance of the Breade and VVine is Really changed into the Bodie and Bloude of Christe And this he auoucheth by Scriptures without woordes and by Doctours without names Afterwarde he keepeth greate Mutes aboute Qualities and Quantities Howe far the coloure or sauoure or other qualities of the Breade maie be altered and into howe smal mites the Breade maie be crommed for these be his owne woordes and yet neuerthelesse Christes Bodie continewe in it No doubte a very plaine and comfortable and a sauery Doctrine for the people S. Ambrose S. Augustine S. Hierome S. Chrysostome and other learned Fathers traueiled far and deepely withe great studie S. Paule was lifted vp into the thirde Heauen yet none of them coulde vnderstande it In the ende he saithe There must be a conuenience and a Resemblance bytweene the Sacramente and the thinges whereof it is a Sacramente For example As Water dooth washe and refreashe our Bodies so by Resemblance wée are taught in the Water of Baptisme that Christes Bloude dooth washe and refreashe our Soules And as our bodies be Feadde by material Breade so in the holy Communion wée are taught by like Resemblance that our soules are Feadde with the Bodie of Christe Sutche conuenient Likenesse there is bitweene the Sacramente and the thinge that is Represented by the Sacramente But what sutche Resemblance or Likenesse can M. Hardinge imagin herein to further his fantasie Wherein are his Accidentes like vnto Christes Bodie Or wherein is Christes Bodie like vnto his Accidentes â–ª Wil he saie that the Accidentes of Breade doo nourishe and increase the Substance of our bodies Or that our soules liue so by Christes Bodie as our bodies liue by Accidentes If he leaue this Resemblance of Feedinge and Nourishinge what other Resemblance can he finde O howe muche better were if for M. Hardinge simply and plainely to confesse that as wel for this Article as for the rest he is vtterly destitute not onely of the Scriptures but also of General Councelles and Anciente Fathers and hath nothinge to allege but onely certaine vaine imaginations of his owne M. Hardinge The .4 Diuision Here because many of them whiche haue cutte them selues from the Churche condemne the Reseruation of the Sacrament and affirme that the Body of Christe remaineth not in the same no longer then duringe the time whiles it is receiued alleâ—ginge against Reseruation the example of the Paschal Lambe in the olde lawe wherein nothinge
Article And if it hath beene saide of some onely and not taught vniuersally of al as a true doctrine for Christen people to beleeue how agreeth he with him selfe sayinge after the rehearsal of his number of Articles the same none excepted to be the highest mysteries and greatest keies of our Religion For if that were true as it is not true for the greatest parte then shoulde this Article haue beene affirmed and taught of al. For the highest and greatest pointes of the Catholike Religion be not particular but of vniuersal teachinge The B. of Sarisburie Here it appeareth that M. Hardinge somewhat misliketh his Catholique Maisters and thinketh it now an errour to say That a Mouse may eate the Bodie of Christe and therefore he calleth this parte of his owne Doctrine A vile asseueration But if this Asseueration of M. Hardinges owne Doctours greatest Doctours be so Uile then Uile were they that firste diuised it And yet I cannot wel sée how he may so lightly recante the Doctrine that he was borne brought vp in and condemne his owne felowes of villanie without blame How be it One good excuse he séemeth to haue that this parte of his Religion was neuer Uniuersally receiued nor counted Catholique And therefore he saithe It is no keie of his Religion If M. Hardinge wil measure al the reste in this sorte I feare mee very fewe partes of his whole Religion wil prooue Catholique And yet the firste diuisours and setters foorthe and mainteiners hereof tooke this euermore for a principal keie as without whiche the rest of their Doctrine coulde not stande Yet were they euermore accoumpted bothe as Uniuersal for their Learninge and as Catholique for their Religion and as constante in the same as M. Hardinge But in déede the Olde holy Fathers S. Ambrose S. Augustine S. Hierome S. Chrysostome neuer hearde of this strange Doctrine nor if they had hearde it would euer haue taken it for locke or keie of their Religion but would rather haue thought him woorthy to be lockte vp as a madde man that woulde either haue taught it as greate numbers haue doone or els haue doubted of it as M. Hardinge doothe Now let vs see by whome this Doctrine hath béene mainteined So whether it haue béene holden for Catholique or no it wil soone appeare Yet notwithstandinge I muste protest before hande that the speaches that they haue vsed in this behalfe are so Blasphemous and so Uile that for the Reuerence I beare to the glorious Bodie of Christe I can neither heare them nor vtter them without horrour Firste of al Thomas of Aquine saithe thus Quidam dixerunt quòd cùm primùm Sacramentum sumitur à Mure vel à Cane desinit ibi esse Corpus Sanguis Christi Sed hoc derogat veritati huius Sacramenti Some haue saide that as soone as the Sacrament is touched of a Mouse or a Dogge the Bodie and Bloude of Christe streigthway departeth from it But this is a derogation to the trueth of this Sacramente By these woordes M. Hardinges iudgemente is vtterly condemned as vttered against the trueth and in the derogation of this Sacramente M. Hardinge maie not wel calle in question whether this Doctoure were Catholique or no. For Christe saide vnto him by a vision in his dreame Benè scripsisti de me Thoma O Thomas thou hast written ful wel of mâ—e And therefore he is called Doctor Angelicus an Angelical Doctoure for that in learninge and iudgemente he so far surmounted al other Doctours and was accompted moste Catholique In the Councel of Arle it is written thus Qui non benè custodierit Sacrificium Mus vel aliquod animal comederit illud quadraginta dies poeniteat Who so keepeth not the Sacrifice wel and duely and a Mous or any other beaste happen to eate it let him be put to penance fourtie daies Iohannes de Burgo saithe Mus comedens Hostiam suscipit Corpus Christi The Mouse eatinge the Sacramente receiueth the Bodie of Christe Alexander de Hales saithe thus Quidam dicunt Vbicunque ponantur species siue in mundo loco siue in immundo siue in Ventre Muris ibi est Corpus Christi Et in hoc non derogatur Corpori Christi nec Sacramento Some saie Where so euer the Fourmes be laide whether it be in a faire place or in a foule or in the belly of a Mouse there is the Very Bodie of Christe And this is no hinderance neither to the Bodie of Christe nor to the Sacramente Againe he saithe Si Canis vel Porcus deglutiret Hostiam Consecratam integraâ—m non video quare Corpus Domini non simul â—raiâ—ceretur in ventrem Canis vel Porci Yf a Dogge or a Swine shoulde eate the whole Hoste beinge Consecrate I see no cause but our Lordes Bodie shoulde enter into the belly of the Dogge or of the Swine Gerson saith BrutuÌ„ sumit Corpus Christi per Accidens quia sumit illud in quo est A brute beaste receiueth the Bodie of Christe bicause it receiueth that thinge wherein Christes Bodie is conteined Bonauentura liketh better the contrary Doctrine as more agréeinge as he saithe bothe with Ciuil Honestie and also with the Iudgemente of common Reason Haec Opinio est honestior rationabilior Peter Lombarde the Maister of al Catholique Conclusions one that taketh vpon him to teache al others when he commeth to this pointe he standeth in a mammeringe and is not hable to teache him selfe For thus he saithe touching the same Quid igitur sumit Mus vel quid manducat What is it then that the Mouse receiueth Or what eateth it He answeareth Deus nouit God knoweth I knowe it not Notwithstandinge his Resolution is this Sanè dici potest quòd Corpus Christi à brutis animalibus non sumitur It maie very wel be saide that a brute beaste receiueth not the Bodie of Christe But this Sentence is reuersed and not thought Catholique For the greate Facultie of Parise hath geuen this iudgemente vpon the same Hic Magister non tenetur Herein the Maister is not allowed Therefore notwithstandinge M. Hardinges contrary determination this Doctrine hitherto appeareth right good and Catholique Touchinge suche cases as herein maie happen Antoninus the Archebishop of Florence writeth thus Si Mus aut aliud animal c. Yf a Mouse or any other woorme or beaste happen to eate the Sacramente throwgh negligence of keepinge let the keeper throwgh whoe 's negligence it happened be enioined to penance fourtie daies And yf it be possible let the Mouse be taken and burnte and let his ashes be buried in or aboute the Aultare But Peter of Palus saith The Mouses entralles must be drawen and the Portion of the Sacramente that there remaineth yf the Priest be squaimishe to receiue it must reuereÌ„tly be saide vp in the Tabernacle vntil it maie naturally be consumed But the Hoste so founde in the Mouses entralles may in no
Prosperi VVee doo honour saithe he in forme of Breade and wine which wee see thinges inuisible that is to say Fleashe and Bloud Neither take wee likewise these two Formes as wee tooke them before Consecration Sith that wee doo faithfully graunte that before Consecration it is Breade and VVine whiche Nature hath shapte but after Consecration Fleashe and â—loud of Christe whiche the Blessing of the Priest hath Consecrated The B. of Sarisburie First this Authoritie here alleged is not to be found neither in S. Augustine in whose name it is brought nor in the sentences of Prosper As for Gratian M. Hardinge knoweth he is a Common Falsifier of the Doctours and therefore his credit in suche cases cannot be greate Notwithstandinge touchinge the mater we knowe that Breade Wine and Water of them selfe be nothinge els but corruptible and simple Creatures If we conceiue none otherwise of them then they be of them selfe then al our Sacramentes be in vaine Therefore the godly Fathers labour euermore to drawe vs from the outwarde visible Creatures to the meaninge substance of the Sacramentes And to that ende S. Augustine saithe In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes we muste consider not what they be in deede but what they Signifie So it is written in the Councel of Nice Vides Aquam Cogita Diuinam Vim quae in Aqua lateâ— Seest thou the Water of Baptisme it is not that it was before consider thou that Heauenly Power that lieth hidden in the Water So Chrysostome saith Antequam Sanctificetur Panis panem nominamus Diuina autem Sanctificante illum Gratia mediante sacerdote liberatus est quidem ab appellatione Panis dignus autem habitus est Dominici Corporis appellatione etiamsi Natura Panis in illo remaâ—serit The Breade before it is Sanctified is called Breade but beinge sanctified by the Heauenly Grace by meane of the Prieste it is deliuered from the name of Breade and thought woorthie of the name of the Lordes Bodie notwithstanding the Nature of Breade remaine in it stil. Thus as Chrysostome saith The Breade remaineth stil Breade in his former Kinde Substance without any suche Transsubstantiation or change of nature as is nowe imagined The woordes be plaine M. Hardinge cannot denie them And yet notwithstandinge it is not the thinge it was before bicause it is also called the Lordes Bodie So likewise saithe S. Augustine Quicunque in Manna Christum intellexerunt eundem quem nos Spiritualem Cibum Manducarunt As many as in Manna vnderstood Christe they did eate the same Spiritual Meate that we Eate that is the very Bodie of Christe And so vnto them Manna was Christes Bodie and not the same thinge it was before And for better Declaration hereof Bertramus saithe Christus vt nunc Panem conuertit in Corpus suum ita tum Manna de Coelo datum suum Corpus Inuisibiliter operatus est Christe as he now turneth the Breade into his Bodie euen so then in like sorte the Manna that fel from Heauen Inuisibly he made his Bodie Thus as the Breade is Christes Bodie euen so was Manna Christes Bodie and that Inuisibly and by the Omnipotent Power of God Thus are the Elementes of Manna of the Breade of the Wine and of the Water changed and are not as they were before and therefore in euery of the same we Honour the Bodie of Christe Inuisible not as Really and Fleashely Present but as beinge in Heauen This whole mater and the causes thereof S. Augustine seemeth to open in this wise Signacula quidem rerum Diuinarum esse Visibilia c. Let the newe Christened man be taught that Sacramentes be Visible Signes of Heauenly thinges and that the thinges them selfe that he seethe not must be Honoured in them and that the same Kinde and Element Breade Wine or Water is not so to be taken as it is in daiely vse Let him also be taught what the Woordes meane that he hath hearde and what is hidden and to be beleued in Christe whose Image or Likenesse that thinge that is that Sacramente beareth He addeth further Deinde monendus est ex hac occasione vt si quid etiam in Scripturis audiat quod Carnaliter sonet etiamsi non intelligat credat tamen Spirituale aliquid Significari Moreouer vpon occasion hereof he must be taught that if he heare any thinge euen in the Scriptures that sounde Carnally yet â—e thinke there is some Spiritual thinge meante by it M. Hardinge The .26 Diuision Leauinge a number of places that might be alleged out of the Auncient Fathers for the Confirmation of this mater to auoide tediousnesse I wil conclude with that most plaine place of Theodoretus who speakinge of the outwarde signes of the Sacrament saithe that notwithstandiâ—ge they remaine after the Mystical Blessinge 171 in the proprietie of their former Nature as those that may be seene and felte no lesse then before yet they are vnderstanded and beleeued to be the thinges whiche they are made by vertue of Consecration and are woorshipped with Godly Honour His woordes be these IntelliguÌ„tur ea esse quae facta sunt creduntur adorantur vt quae illa â—â—nt quae creduntur These Mystical Signes saithe he are vnderstanded to be those thinges whiche they are made and so they are beleeued and are Adored as beinge the thinges which they are beleeued to be VVith whiche woordes Theodoretus affirmeth bothe the Real Presence and also the Adoration The Real Presence in that he saithe these outwarde Signes or Tokens after Consecration to be made thinges whiche are not seene but vnderstanded and beleeued whereby he Signifieth the Inuisible thinge of this Sacrament the bodie and Bloude of Christe Adoration he teacheth with expresse termes and that bicause through power of the Mystical Blissinge the Signes be in existence and in deede the thinges whiche they are beleued to be soothely the Bodie and Bloude of Christe For otherwise God forbidde that Christen people shoulde be tought to Adore and woorship the insensible Creatures Breade and VVine Of whiche he saith that they are Adored not as signes not so in no wise but as beinge the thinges whiche they are beleeued to be Now I reporte me to the Christian Reader whether this Adoration of the Sacrament whereby we meane the Godly woorship of Christes Bodie in the Sacrament be a newe deuise or no brought into the Churche but lately aboute three hundred yeeres past as M. Iuel maketh him selfe suer of it in his Sermon The B. of Sarisburie By these woordes of Theodorete M. Hardinge thinketh him selfe hable to prooue both Real Presence and also Adoration of the Sacrament and I doubte not but the discrete Reader shal soone perceiue he hath prooued as wel the one as the other Touchinge Real Presence Theodoretus speaketh nothinge no not one woorde His manner of spéeche séemeth rather to incline to