diuine Fleashe of whiche he spake him self My Fleashe is verily meate and my Bloude is verily drinke and Excepte ye eate my Fleashe and drinke my Bloude ye shal not haue life in you Or that Fleashe whiche was crucified and that Bloude whiche was sheadde by pearcinge of the souldiers speare And to the intent a man sholde not take this difference accordinge to the substance of Christe Fleashe and Bloude but accordinge to the qualitie onely S. Hierome bringeth a similitude of our Fleashe as of whiche it hath ben in double respecte saide Iuxta hanc diuisionem in Sanctis etiam diuersitas Sanguinis Carnis accipitur vt alia sit Caro quae visura est salutare Dei alia Caro Sanguis quae Regnum Dei non queant possidere Accordinge to this diuision diuersitie of Bloude and Fleashe is to be vnderstanded in Sainctes also so as there is one Fleashe whiche shal see the Saluation of God and an other Fleashe and Bloude which maie not possesse the Kingedome of God VVhiche two states of Fleashe and Bloude seeme as it appeareth to the vnlearned quite contrary But S. Paule dissolueth this doubte in the fiftenth Chapter of his first Epistle to the Corinthians saieinge that Fleashe of suche sorte as we beare aboute vs in this life earthly mortal fraile and bourthenous to the soule cannot possesse the Kingdome of God because corruption shal not possesse incorruption But after Resurrection we shal haue a spiritual gloriouse incorruptible and immortal Fleashe and like in figure to the gloriouse Bodie of Christ as S. Paule saith This corruptible Bodie must put on incorruption and this mortal immortalitie Then suche Fleashe or our Fleashe of that manner and sorte shal possesse the Kingdome of God and shal beholde God him self And yet our Fleashe nowe corruptible and then incorruptible is but one Fleashe in substance but diuerse in qualitie and propertie Euen so it is to be thought of our Lordes Fleashe as is afore saide The dewe weighinge of this difference geueth muche light to this matter and ought to staie many horrible blasphemies wickedly vtered against this most blessed Sacrament The B. of Sarisburie Here M. Hardinge muche troubleth his heade with a needles laboure and in the ende concludeth against him selfe For that the Sonne of God was made man euen like vnto one of vs thral and subiecte to the infirmities and miseries of this mortal life and that as he him self complaineth in the Psalme He seemed a vile woorme and no man the shame of the worlde and the outcaste of the people and that God the Father afterwarde auanced him with Glorie and sette him at his right hande aboue al Powers and Principalities and gaue him a name aboue al names and endewed him with a Spiritual and a glorious Bodie and vnited the same vnto the Godheade and crowned him with Honoure and Glorie Al these thinges are knowen euen vnto babes Children that haue benne Godly brought vp and haue learned the principles of their Faith And are so farre from al doubte emongst vs that we beleue Christe shal transforme our mortal bodies and make them like vnto the Bodie of his Glorie And therefore S. Augustine saith Corpus Domini pro ipsa coelesti habitatione coelestem accepit mutationem hoc nos sperare in die vltimo iussi sumus Idoe dicit Apostolus qualis Coelestis tales Coelestes id est immortales non solùm animis sed etiam corporibus The Bodie of our Lorde accordinge to that Heauenly habitation hath receiued a heauenly change and we our selues are commaunded at the last day to hoape for the same Therefore the Apostles saith As he is that is Heauenly so are they that are Heauenly that is to sâ—ie Immortal and that not onely in Soule but also in Bodie This is the confortablest Article of our beliefe and therefore with vs and with al other faitheful it is out of al doubte and question Onely Steuen Gardiner who for his Constancie and fastenes in his Religion woulde needes be called Constantius hath geuen the worlde to vnderstande by publique writinge that Christe is not yet fully possessed in this Glorie These be his woordes Tempus humilitatis Christi in conuersatione visibili terrena praestandae plané praeterijt Sed humilis Dispensationis tempus eo vsque manet dâ—onec tradiderit Râ—gnum Deo Patri The time of Christes humilitie in visible and earthely conuersation is vndoubtedly past But the time of the dispensation or seruice of his humilitie remaineth stil vntil he deliuer vp the Kingdome vnto God his Father Thus one of them saith Christes Bodie is Deified and become God An other saith it is yet stil in the dispensation and Seruice of humilitie and therefore is not yet Deified It seemeth they be not yet wel resolued of Christes Glorie howe muche or howe litle they maie allowe him Neither in deede haue they any certaine direction to guide them selues herein But onely as occasion is offred to shifte of obiections they are faine to take holde in any thinge true or false to serue theire turne A man maie wel saie vnto them as S. Augustine sometime saide vnto the Heretique Faustus Manicheus Dices Hoc pro me facit illud contra me Tu es ergo Regula Veritatis Quicquid contra te fuerit non est verum Thou wilt saie This thinge is for mee That thinge is against mee Then art thou the rule of trueth What so euer is against thee is not true But to what ende allegeth M. Hardinge the Spiritual state of Christes Glorious Bodie dooth he not remember that the Olde Heretique Abbate Eutyches mainteined his fantasies by the same and was deceiued Christes Bodie saide he is glorious Therefore it is changed into the very substance and nature of God and hath nowe no shape or proportion of a Bodie This is an olde Heresie longe sithence repreued by Leo Gelasius and other Olde Fathers and condemned by the Councel of Chalcedon very muche like vnto this of M. Hardinges if it be not fully the samo We beleue The Bodie of Christe is endewed with Immortalitie Brightnes Light and Glorie Yet is it neuerthelesse the same Bodie it was before And therefore S. Augustine saith Corpus Domini secundum substantiam etiam post Resurrectionem Caro appellata est The Bodie of our Lorde in respecte of the Substance of it yea after it is risen againe is called Fleashe And againe Dominus Corpori suo immortalitatem dedit Naturam non abstulit The Lorde gaue to his Bodie immortalitie But he tooke not awaie the Nature or Substance of it And notwithstandinge certaine of the Olde Fathers cal the Bodie of Christe Corpus DeificatuÌ„ as M. Hardinge allegeth Yet it is not theire meaninge that the same Bodie accordinge to the natural signification and sounde of that woorde is changed and transformed into a Diuine Nature and made God and so is no longer a
Spirite that quickeneth or geueth life the fleashe profiteth nothinge The woordes whiche I haue spoken to you be Spirite and life As though he had saide thus The Fleashe of it selfe profiteth nothinge but my Fleashe whiche is ful of Godhead and Spirite â–ª bringeth and woorketh immortalitie and life euerlastinge to them that receiue it woorthily Thus we vnderstande in this Blissed Sacrament not onely the Bodie and Bloude of Christe but al and whole Christe God and Man to be present in substance and that for the inseparable vnitie of the person of Christe and for this cause we acknowledge our selues bounden to adore him as verâ—e true God and Man For a clearer declaration hereof I wil not let to recite a notable sentence out of S. Augustine where he expoundeth these woordes of Christe Then if ye see the Sonne of man goe vp where he was before There had beene no question saithe he if he had thus saide Yf ye see the Sonne of God goe vp where he was before But where as he saide The Sonne of man goe vp where he was before what was the Sonne of man in heauen before that he beganne to be in earth verily here he saide where he was before â–ª as though then he were not there when he spake these woordes And in an other place he saith Noman hath ascended into heauen but he that descended from heauen the Sonne of Man whiche is in heauen He said not VVas but the Sonne of Man saith he whiche is in heauen In Earth he spake and saide him selfe to be in heauen To what perteineth this but that we vnderstande Christe to be one persone God and Man not two leaste our Faith be not a Trinitie but a quâ—ternitie VVherefore Christe is one the woorde the soule and the fleashe one Christe the Sonne of God and the Sonne of Man one Christe The Sonne of God euer the Sonne of Man in time Yet one Christe accordinge to the Vnitie of person was in Heauen when he spake in Earthe So was the Sonne of Man in Heauen as the Sonne of God was in Earth The Sonne of God in Earth in fleashe taken the Sonne of Man in heauen in vnitie of personne Thus farre S. Augustine The B. of Sarisburie It is true That Christes Bodie and his Godheade are ioined inseparably and therefore must be Adoured both togeather For we maie not diuide the Godheade from the Manheade and so imagin two sundrie Christes the one to be honoured the other to stande without honoure as did the Heretique Nestorius But as the Bodie and Soule of Man beinge ioined both in one are honoured both togeather so must the Humanitie and Diuinitie of Christe beinge ioined both in one likewise be honoured both togeather Otherwise to saie as the Heretique Nestorius saide Thomas touched him that was risen againe and honoured him that raised him vp it were greate blasphemie Neuerthelesse notwithstandinge the Bodie and Godheade of Christe be ioined in one Persone yet are they distincte and sundrie Natures The one Finite the other Infinite The one in place the other incomprehensible without place The one a Creature the other the Creator Neither is there any Godly honoure dewe vnto the Bodie of Christe in respecte of it self but onely for that it is ioined in one Person with the Diuinitie Al these thinges be true and out of question Likewise the woordes that Christe spake in the sixth Chapter of S. Iohn are here alleged by M. Hardinge are vndoubtedly true howe be it not accordinge to the simple sounde and tenoure of the letter For that as S. Augustine saith were Flagitium facinus An Hainous wickednes And as Origen saith It woulde kil the soule And therefore Christe him self expoundeth his owne meaninge touchinge the same It is the Sprite that geueth life the Fleashe profiteth nothinge The woordes that I haue spoken be Sprite and life Whiche woordes S. Augustine expoundeth thus Spiritualiter intelligite quae locutus sum NoÌ„ hoc Corpus quod videtis maÌ„ducaturi estis Vnderstande ye Spiritually the thinges that I haue spoken Ye shal not eate this Bodie that ye see Likewise Chrysostome Secundum Spiritum verba mea audienda sunt Qui secundum Carnem audit nihil lucratur nihil vtilitatis accipit My woordes must be hearde Spiritually Who so heareth them Carnally or accordinge to the Fleashe geateth nothinge nor hath any profite by them He saith further by waie of obiection against him self Quid ergo est Carnaliter intelligere Simpliciter vt res dicuntur neque aliud quicquaÌ„ cogitare And what is meante by these woordes To vnderstande accordinge to the Fleashe He answeareth It is to vnderstande simply and plainely euen as thinges be spoken and to thinke vpon nothing els Thus therefore Christe saide to cutte of theire Carnal cogitations The woordes that I spake are sprite and life As if he shoulde saie Neither is my Fleashe meate nor my Bloude drinke to enter into your mouthes and to feede your bodies But if your Soules be hungrie I am Spiritual meate to feede yowe yf your Soules be thirstie I am Spiritual drinke to refreashe yowe To this purpose S. Chrysostome saith thus Omnia tibi Christus factus est Mensa VestimentuÌ„ Domus Caput Radix c. Christe is become â—l thinges vnto thee Thy Table thy Apparel thy Howse thy Heade and thy Roote S. Paule saith As many of yowe as are Baptized in Christe ye haue put on Christe Beholde howe Christe is made thy Apparel And wilt thou learne howe he is become thy Table He saith vvho so eateth me shal liue through me And that he is thy Howse he saith VVho so eateth my Fleashe dvvelleth in me and I in him And that he is thy Roote againe he saith I am the Vine and you are the Branches So saith Gregorius Nyssenus Christe vnto the stronge is stronge meate vnto the weaker sorte he is Hearbes and vnto infantes he is Milke So saith Origen Ne mireris Quia verbum Dei Caro dicitur Panis Lac Olera pro mensura credentium vel possibilitate sumentium diuersè nominatur Marueile not For the woorde of God is called both Fleashe and Breade and Milke and Hearbes and accordinge to the measure of the beleuers and the possibilitie of the receiuers is diuersely named And likewise Gregorie Nazianzene Quemadmodum Dominus noster Iesus Christus appellatur Vita Via Panis Vitis Lux vera mille alia sic etiam appellatur Gladius Like as our Lorde Iesus Christe is called the Life the Waie the Breade the Vine the true Light and a thousande thinges els so is he also called the Swearde Nowe as Christe is Breade euen so in like manner of speache he is a Swearde and none otherwise Thus is Christe vnto vs a Spiritual Table a Spiritual Apparel a Spiritual Howse a Spiritual Heade a Spiritual Roote Spiritual Meate Spiritual Herbes Spiritual
Newe Religion gate greate credite S. Hierome saithe Pagani Does suos digito ostendunt ob hoc ingerunt mihi opprobria Vnde sciant quòd ego mente Deum meum reconditum teneo per inâ—eriorem homâ—â—em in ipso habito The Heathens pointe theire Goddes with their finger and that they laie to my reproche But let them knowe that I haue my God hidden in my harte and that by my in warde man I dwel in him Certainely yf the Sacramente coulde speake vnto M. Hardinge thus it woulde speake I am a Creature as S. Ambrose teacheth yow I am a fragmeÌ„te or peece of Bread as S. Cyril teacheth yow I am a thinge insensible and voide of life As Epiphanius teacheth yow I am a Corporal foode and passe into your bodies and increase the Substance of your Fleashe as other meates doo As Origenes and Ireneus haue taught yow I moulde and putrefie and am subiecte to corruption As your eies and senses maie easily teache yow I am a Sacramente of Christe I am not Christe I am a Creature of God I am not God ye doo wronge vnto mee ye doo wronge vnto God The woormes of the Earth and the birdes of the Aire wil condemne your folie Geue not this honour vnto mee geue Godly honour vnto God Yf the Sacramente coulde speake vnto M. Hardinge thus woulde it speake and beinge a dumme and a liuelesse thinge and not hable to speake yet thus it speakethe God open the eies and hartes of al menne that they maie sée and discerne the Almighty and Euerliuinge God from a Corruptible Creature that is no God Amen FINIS THE XXII ARTICLE OF Râ—MAININGE VNDER THE ACCIDENTES The B. of Sarisburie Or that the People was then taught to beleeue that the Bodie of Christe remaineth in the Sacrament as longe as the Accidentes of the Breade remaine there without Corruption M. Hardinge The. 1. Diuision These fiue Articles here folowinge are schoole pointes the discussion whereof is more curiouse then necessarie VVhether the faithful people were then that is to saye for the space of sixe hundred yeeres after Christe taught to beleeue concerninge this blessed Sacrament precisely accordinge to the purporte of al these Articles or no I knowe not Verely I thinke they were taught the truth of this matter simply and plainely ye so as nothinge was hidden from them that in those quiet times quiet I meane touchinge this pointe of Faithe was thought necessary for them to knowe If sithens there hath beene more taught or rather if the truthe hath in some other forme of woordes beene declared for a more euidence and clearenesse in this behalfe â–ª to be had truthe it selfe alwaies remaininge one this hath proceeded of the diligence and earnest care of the Churche to represse the pertinacie of Heretikes who haue within these laste sixe hundred yeeres impugned the truthe herein and to meete with their peruerse and frowarde obiections as hath been thought necessary to finde out suche wedges as might beste serue to ryue suche knotty blockes The B. of Sarisburie M. Hardinge passeth lightly ouer these Articles folowinge as beinge onely as he saithe certaine vnnecessary Schoole pointes to be debated priuately emonge the learned and nothinge perteininge to the simple capacitie of the people Which thinge may the better appeare by that he is not hable to auouche any of the same by the Authoritie of any Ancient learned Father It is true that the Doctrine of the Churche touchinge the Sacramente in the Olde time was deliuered simply and plainely vnto the people But M. Harding him selfe wel knoweth that Doctrine was nothinge like vnto this Doctrine S. Augustine taught the people thus Christus in Coena Figuram Corporis sui commendauit Christe at his Supper gaue a Figure of his Bodie S. Ambrose saithe vnto the people Post Consecrationem Corpus Christi Significatur After Consecration the Bodie of Christe is Signified S. Chrysostome saithe vnto the people Si mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est Yf Christe died not whose Signe and whose token is this Sacrifice And to leaue infinite other like Authorities to like purpose S. Augustine thus taught the people Non hoc Corpus quod videtis manducaturi estis nec bibituri illum Sanguinem quem fusuri funt qui me Crucifigent Yâ— shal not eate with your bodily mouthes this Bodie that you see nor shal you drinke that Bloude whiche they shal sheade that shal Crucifie mee And where as Christe saithe Onles ye 〈◊〉 my Fleashe and Dâ—inke my Bloude ye shal haue no Life in you The Olde learned Father Origen therevpon thus taught the people Si secundum Literam accipias haec verba illa Literaoccidit Yf ye take these woordes accordinge to the Letter this Letter killeth And touchinge Christes Bodie it selfe the Holy Bishop and Martyr Uigilius taught the people in this sorte Caro Christi cùm esset in terra non erat in Coelo nunc quia est in Coelo non est vtique in terra The Fleashe of Christe when it was in Earth was not in Heauen And nowe bicause it is in Heauen doutlesse it is not in Earthe S. Augustine saide thus vnto the People The Bodie wherein Christe rose againe muste needes be in one place Corpus in quo Resurrexit in vno loco esse oportet Cyrillus saide vnto the People Christus non poterat in Carne versari cum Apostolis postquam asceÌ„disset ad Patrem Christe coulde not be conuersaute togeather with his Disciples in his Fleashe after he had Ascended vnto his Father Touchinge the Eatinge of Christes Bodie S. Augustine taught the people in this wise Crede manducasti Credere in Christum hoc est manducare PaneÌ„ Viuum Beleeue in Christe and thou hast Eaten Christe For beleeuinge in Christe is the Eatinge of the Breade of life Likewise againe Quomodò in Coelum manum mittam vt ibi sedentem teneam Fidem mitte tenuisti Thou wilt saie How shal I reache my hand into Heauen that I maie holde Christe sittinge there I answeare thée Reache vp thy Faithe and so thou holdest him Thus was the People then taught simply and plainely and that not onely in the Schooles but also openly in the Churche neither onely in one place but at Hippo in Africa At Constantinople in Thracia at Alexandria in Aegipte at Millaine in Italy and so in al places and in al Churches throughout the Worlde and this was then thought to be the Catholique Doctrine of the Sacramentes TransubstantiatioÌ„ Real Presence Concomitantia Accidentes without Subiectes Natural Bodies without Natural places Quantum sine modo Quanti Holy Fourmes and Holy Shewes were not yet knowen nor hearde of At the last as M. Hardinge saithe there sprange vp certaine strange Heretiques that saide that like as the Nature and Substance of Waâ—er remaineth in the Sacramente of Baptisme euen so the Nature
the offringe of the Lordes Bodie vpon the Crosse and the flowinge of his Bloude from his side Thus it is cleare that the separation of Christes Body and Bloude is represented as wel by the People as by the Priest Wherefore to diuise a difference without cause and of the same to conclude an errour it is double folie The diuersitie of formes and kindes saithe M. Hardinge serueth for signification onely and hath no further vse ne profite Notwithstandinge this saieynge were otherwise true yet the issue thereof séemeth daungerous It is our parte to be obedient and not to discusse or rectifie Gods Commaundementes and to saye any thinge that Christe the Sonne of God hath appointed vs to doo is vtterly voide of vse and profite As for the libertie of the Churche that is here claimed if we shouâ—de demaunde where and when it was graunted perhaps the Chartar woulde not be founde The libertie of the Churche is not to be against God nor to controlle any his ordinaunce Neither hath M. Hardinge yet proued that the Churche within sixe hundred yéeres after Christe in open Congregation and assemblie of people whiche is the state of this question euer vsed any suche kinde of libertie In these woordes M. Hardinge hath priuily cowched sundrie arguments which of what value or force they be I pray thée Gentle Reader to vnderstande The first is this The prieste Consecrateth the Sacrament Therefore the people is not bounde to receiue in bothe kindes The seconde is this The priest offereth the Sacrifice and representeth the separation of Christes Bodie and Bloude Ergo it is sufficient for the people to receiue in one kinde The thirde is this The Churche hath hir libertie Ergo she is not bounde to Christes Institution Alas howe sclenderly hange these thinges togeather Yet these are the argumentes that as it is supposed are neuer hable to be answeared M. Hardinge The .3 Diuision As touchinge the woordes of Christe Bibite ex hoc omnes Drinke ye al of this They perteine to the Apostles onely and to their successours For to them 49 onely he gaue coÌ„maundement to doo that which he did in his supper as Clement saithe to them onely saiynge doo this in my remembrance he gaue Commission to consecrate offer and to receiue the Sacrament in remembrance of his deathe and passion by the same woordes ordeininge them priestes of the newe Testamente VVherefore this belongeth not to the laye people neither canne it iustely be geathered by this place that they are bounde of necessitie and vnder paine of deadly sinne to receiue the Sacrament vnder bothe kindes The B. of Sarisburie When I reade these woordes of M. Hardinges I am striken with horrour to consider the terrible iudgement of God It is muche to be feared that he that is ledde awaye of this sorte offendeth not of ignorance for so were the faulte the more pardonable but againste the manifest knowen truthe and againste the spirite of God For whereas Christe saithe Drinke ye al of this if he wil followe the letter the woordes be plaine that al shoulde drinke If he wil leaue the letter and take the meaninge S. Paule hath opened it For writinge vnto the whole Congregation at Corinthe he saithe thus As often as ye shal eate this Breade and drinke of this Cuppe ye shal declare the Lordes deathe vntil he come If he doubte S. Paule yet the very practise and continual order of the Primitiue Churche fully declareth what Christe meante And they saye Consuetudo est optima interpres Legis Custome is the best Interpreters of the lawe If he wil take neither the woordes of Christe nor Christes meaninge then I know â—ot how to deale with him Once againe he bringeth foorthe Clement the Apostles fellowe And what Clement Uerily euen the same that ministred and deliuered the holy Communion to the faithful that then were in Rome vnder bothe kindes as appeareth by the longe vsage of that Churche euen as Christe deliuered it to his Disciples and M. Hardinge is not hable to shewe that the same Clemente euer ministred otherwise He seeth knoweth that the woorde Omnes is against him the meaninge against him The practise of the Churche against him his owne Clement against him Yet he beareth his countenance so as if al were with him To be shorte if Christ when he saide Drinke ye al meant not that al shoulde drinke why did S. Paule and al the Apostles and the whole primitiue Churche expounde it and practise it as though he had meante so And if he meante so why dothe M. Hardinge deceiue the worlde and say he meante not so But Clement saithe Christe spake these woordes doo this in my remembrance onely vnto the Apostles Therefore saieth M. Hardinge These woordes drinke ye al pertaine to the Apostles onely and to their successours Understande good Reader that Clement in the place here alleged speaketh not one woorde either of one kinde or of bothe but onely saithe thus That Christe appointed his Apostles to the office of the holie Ministration whiche he calleth the spiritual oblation Therefore thou maiste sée that M. Hardinge shewinge the one thinge for an other and of the same concludinge what him liketh cannot séeme to deale plainely The argument that hereof is geathered standeth thus Clement saithe that Christe gaue onely vnto his Apostles the office of the Ministerie and authoritie to offer the spiritual Sacrifice Ergo these woordes drinke ye al of this perteine nothinge to the people Here is a very fainte conclusion For by force of this reason he may take from the people bothe partes of the Sacrament as wel as one and so leaue them no Sacrament at al. M. Hardinge The .4 Diuision And this vnderstoode they whiche aboue one hundred yeeres past 50 chaunginge the olde custome of the Churche of receiuinge the Communion vnder one kinde by their priuate authoritie woulde needes vsurpe the Cuppe also For seeinge them selues not to haue sufficient proufe and warrant for their dooinge of these woordes drinke ye al of this the better to bolster vp their newe fangled attempte they thought it better to aliege the woordes of Christ in S. Iohn Excepte ye eate the fleashe of the Sonne of man and drinke his bloude ye shal not haue life in you which woordes for al that our newe Masters of fourtie yeeres paste wil to be vnderstanded of the spiritual and not of the Sacramental eatinge as it may be and is taken for bothe of the Doctours vewed a parte Yet in al that Chapter there is no mention of the Cuppe nor of Wine at al. VVherefore they that crie so muche on the institution and commaundement of Christe cannot finde in al the Scriptures neither commaundement where he gaue charge the Sarcament so to be geuen neither so muche as any example where Christe gaue it vnder bothe kindes to any other then to thapostles VVhere as contrariwise it may be shewed of our parte
that the Sacrament was geuen vnder one kinde onely to the twoo Disciples that went to Emaus For that the Breâ—de whiche Christe there tooke Blissed Brake and gaue to them was not simple and common Breade but the Sacrament of the Bodie and Bloude of Christe For so Chrysostome Augustine Bede and Theophylacte with one accorde doo witnesse It appeareth also that the Communion vnder one kinde was vsed at Hierusalem amonge Christes Disciples by that S. Luke writeth in thactes of the Aposâ—les of the breakinge of the Breade If M. Iuel here thinke to auoide these places by their accustomed figure Synechdoche amonge his owne secte happely it may be accepted but amonge men of right and learned iudgement that shifte wil seeme ouer weake and vaine Now to conclude touchinge the sixth Chapter of S. Iohn as thereof they can bringe no one woorde mentioninge the Cuppe or VVine for proufe of their bothe kindes so it sheweth and not in verie obscure wise that the forme of Breade alone is sufficient whereas Christe saieth Qui manducat panem hunc viuet in aeternum he that eateth this Breade shal liue for euer The B. of Sarisburie In these woordes M. Hardinge chargeth not onely vs but also the Apostles of Christe and al the Fathers of the Primitiue Churche with great ouersight who in their times ministred the holy Sacrament vnto the Uulgare people as it is nowe supposed by these men without any example of Christe and without Commission Touchinge the Institution of Christe I haue alreadie saide so muche as vnto a quiet minde may séeme sufficient Yet for further declaration I woulde demaunde of M. Hardinge what thinge he requireth to Christes Institution If VVoordes Christes woordes be plaine If Example Christe him selfe ministred in bothe kyndes If Authoritie Christe commaunded his Disciples and in them al other Ministers of his Churche to dooe the like If Certdiâ—etie of his meaninge The Apostles indued with the Holy Ghoste so practised the same and vnderstoode he meante so If Continuance of time he badde the same to be continued vntil he come againe If neither the Woordes nor Example nor Commaundement of Christe nor the vnderstanding practise of the Apostles can warrant vs Christes Institution alas what warrant then haue they that beinge vtterly voyde of al these thinges onely staye them selues as it is confessed by the best of that side by the simple deuotion of the people When Christe had deliuered bothe kindes vnto his Disciples he saide vnto them This doo yee the same that ye sée I haue doone But where did Christe euer saye Minister vnto your selues one waye and an other waye vnto the people or Receiue yée in bothe kindes and let al the rest receiue in one Although these thinges be plaine and euident of them selfe yet that the folie of these men may the better appeare it shal be good to heare the reporte of one of their owne Doctours touchinge these maters One Gerardus Lorichius in a booke that he wrote De Missa publica proroganda hath these woordes Sunt Pleudocatholici qui reformationem Ecclesiae quoquo modo remorari non verentur Hi ne Laicis altera species restituatur nullis parcunt blasphemijs Dicunt enim Christum solis Apostolis dixisse Bibite ex eo omnes Atqui verba Canonis habent Accipite manducate ex hoc omnes Hic dicant oro num hoc ad solos dictum sit Apostolos Ergo Laicis à specie panis est abstinendum Quod dicerâ—â—st haeresis blasphemia pestilens execrabilis Consequitur ergo vtrunque verbum dictum esse ad omnem Ecclesiam They be false Catholikes saithe this man that are not ashamed by al meanes to hinder the Reformation of the Churche They to thintent the other kinde of the Sacrament may not be restored vnto the Laye people spare no kinde of blasphemies For they saye that Christe saide onely vnto his Apostles Drinke ye al of this But the woordes of the Canon of the Masse be these Take and eate ye al of this Here I beseche them let them tel me whether they wil haue these woordes also onely to perteine vnto the Apostles Then must the laye people absteyne from the other kinde of the Bread also Whiche thinge to saye is an Heresie and a pestilent and a detestable blasphemie Wherefore it foloweth that eche of these woordes was spoken vnto the whole Churche Thus farre Lorichius an earnest defender of Transubstantiation of the Popes Supremacie and of Priuate Masse lest M. Hardinge shoulde saye he were one of Luthers Scholars and so excepte against him as beynge a partie And Leo sometime Bishop of Rome hearinge of certaine that vsed to dippe the Breade in the Wine and so to deliuer it to the people had no waie to reforme them but onely by Christes Institution For thus he saithe Quod pro complemento Communionis â–ª intinctam tradunt Eucharistiam populis nec hoc prolatum ex Euangelio testimonium receperunt Whereas for accomplishment of the Communion they dippe the Sacrament and deluer it vnto the people they haue not receiued this witnesse of the Gospel He addeth further Seorsum enim Panis seorsum Calicis commendatio memoratur For the deliuerie of the Breade and the deliuerie of the Cuppe are mentioned asunder And thus he speaketh of the ministration of the Sacrament that is due not onely to the priestes but also to the people The learned men of Bohemia sâ—we they coulde haue no holde of Christes Institution and therefore to mainteine their newe fangled attempte as it pleaseth M. Hardinge to terâ—e it they were 〈◊〉 to take the woordes of Christe out of the sixthe Chapter of Iohn onlesse 〈…〉 fleashe of the Sonne of man and drinke his bloude ye shal haue no life in you But these woordes in the sixte Chapter of S. Iohn saithe M. Hardinge our newe Maisters wil haue expounded of the spiritual not of the Sacramental eatinge Of the Bohemians I cannot sée why they shoulde be called newe fangled Their requeste was none other but that they might continue the order of the Primitiue Churche whiche Thomas of Aquine saithe had continued in diuerse Churches from the Apostles vntil his time for the space of a thousande and thrée hundred yéeres without controlement And it may il become a Christian man and a scholar of thapostoâ—â—que See to cal the dooinge of Christe and of his Disciples newe fangled Touchinge their reasons made in this behalfe I néede not to speake Goddes name be blissed they haue preuailed with the best learned of the worlde What so euer their premisses séeme to M. Hardinge their Conclusion was this that no mortal creature shoulde presume to disallowe the ordinance of the Immortal God But our newe Maisters saithe M. Hardinge must needes haue these woordes of S. Iohn expounded of the spiritual eatinge If it be either the violence of nature or the manner of his Catholike
retinuit Ecclesia temerè condeÌ„nandi aut inuicem iudicaÌ„di That the controuersie for the one or both kindes may be taken away it shal be very wel done that holie Churche made it free to receiue this Sacrament in one or both kindes yet vnder suche condition as hereby no occasion be geuen to any bodie rashely to condemne the vse whiche the Churche hath so longe time keapte nor to iudge one an other Soothly he whiche would haue it free and at libertie to receiue the Sacrament vnder one or bothe kindes and holdeth opinion that the olde custome of the one kinde onely is not to be condemned seemeth plainely yenough to confesse that nothinge hath beene instituted or commaunded of Christ toutchinge this mater as necessarie to saluation Thus we may see plainely that they whiche haue diuided them selues from the Mystical bodie of Christe that is his Churche who were of greatest learninge and iudgement make it a mater indifferent as it is in deede of it selfe lefte to the libertie of the Churche whether the Sacrament be ministred vnder one kinde or bothe And thus much hath ben confessed against M. Iuel and his secte not onely by the learned aduersaries of the Churche in our time but also by a learned maÌ„ of Bohemia aboue sixe score yeeres past His name is Iohn Przyxsam of whose writinges some are set foorth in printe This learned man where as he endeuoured to proue the vse of bothe kindes of the woordes of Christe writen by S. Iohn Excepte ye eate the fleashe of the sonne of man and drinke his bloude ye shal not haue life in you at length vttereth these woordes accordinge to the eloquence of his time Veruntamen hic Deum timens mores impios aliorum praecauens fateor quòd quaslibet personas de Ecclesia Communioni fidelium sub utraque specie repugnantes damnare aut haerericare non intendo But here hauinge the feare of God before mine eyes and beinge wel ware I followe not the wicked conditions of others I graunte that what personnes so euer of the Churche repine against the Communion of the faithful people vnder bothe kindes I intende not to condemne them nor to holde them for Heretiques But if it be the commaundement of God that the Sacrament be receiued of al vnder bothe kindes why shoulde he be forbidden by the feare of God to condemne those that withstande that order of Communion Seeinge that who so euer gooeth against Gods coÌ„maundement is woorthie to be condeÌ„ned Therfore by his testimonie the vse of one or both kindes is indifferent Thus we are hable to allege Luther Melancthon Bucer and that learned Bohemian for the indifferencie of the Communion to be ministred either vnder one kinde or bothe Whereby I meane nor that the vse of the SacrameÌ„t is so lefte to euery mans libertie as he that listeth may require both kindes and an other may content him selfe with one kinde Not so euery man is bounde to follow the ordâ—r of the Churche but the Churche is not bounde of necessitie by â—oddes commaundement to minister it vnder both kindes to the Laitie The B. of Sarisburie To proue that the halfe Communion is a thing indifferent he bringeth foorth thauthoritie of Melancthon Bucer a certaine learned man of Bohemia some of them falsely alleged some without any allegation at al. Neither doth he bringe them to thintent to take them for his authours to folow them for they neither in their bookes nor in the order of their Churches euer consented to the breache of Christes Institution But herein he bewrayeth his wante of olde Doctours for hauinge thauthoritie of them he woulde neuer haue alleged any of these In Melancthon he misseliketh much the manner of his speache in that he calleth the Sacrament a Signe whiche woorde as he saithe is straunge and not the accustomed woorde of the Churche Sauinge that he seeketh occasions and quarels without cause as his woonte is otherwise he knoweth that a Sacrament hath beene called a Signe in al times and ages of the Churche Petrus Lumbardus thus defineth a Sacrament Sacramentum est Signum rei Sacrae A Sacrament is the Signe of a holy thinge And as it is thought the very substance and nature of a thinge cannot be better knowen thâ—n by the Definition S. Augustine saith Signa cùm ad res diuinas adhibentur sacramenta vocantur Signes when they be applied to godly thinges be called Sacramentes And againe writinge of the difference that is betwéene the Sacramentes of the Olde Lawe and of the Newe he saithe thus In Signis diuersis eadem fides The Signes beinge diuerse the faithe is one And writinge againste one Adimantus he saithe Non dubitauit Dominus dicere Hoc est corpus meum cùm daret Signum Corporis sui The Lorde doubted not to say this is my Bodie when he gaue the Signe of his Bodie Likewise saithe Chrysostome Si mortuus Iesus non est cuius symbolum ac Signum hoc Sacrificium est If Iesus died not whose token and whose Signe is this Sacrifice And lest any man shoulde be deceiued in the meaninge of this woorde Signe S. Augustine him selfe hath expounded it thus Signum est res praeter speciem quam ingerit sensibus aliud quiddam faciens ex se in cognitionem venire A Signe is a thinge that biâ—ides the sight it selfe whiche it offreth vnto the senses causeth of it selfe some other certaine thinge to come into knowlege Hereby it may appeare that this woorde Signe is not so strange as M. Hardinge would haue it séeme nor so vnaccustomed vnto the Churche Although it misselike him that we should doo as the olde Fathers did yet he might geue vs leaue to vse suche woordes and phrases as the olde Fathers vsed But he saithe Melancthon and Bucer accompted it as a thinge indifferent In deede these godly learned men when they saw that through the malice of their aduersaries they coulde not obteine that Christes Institution might vniuersally be receiued yet they desired at the least it might be leafte free without restrainte for euery Churche to doo therein as they shoulde thinke good and that without murmure or offence of others And thus farre foorthe their desire was it might be iudged free not that they thought Christe had not ordeined the Sacrament to be ministred vnto the people in bothe kindes or that in it selfe it is indifferent but that the faithful of God might indifferently and freely vse it without controlement and that it should not be iudged Heresie to doo as Christe had commaunded So the godly Fathers at the beginninge when they coulde not perswade the Princes of the worlde with their people to receiue the Gospel yet they thought they were gainers and gaue God thankes when they might haue place and libertie for them selues freely and with quiet conscience to meete togeather and to preache the Gospell This libertie M. Hardinge cannot like
libertie and is not of the substance of Baptisme Neither dooth it follow Wee may breake a Ceremonie Ergo wee may breake the substance of Christes Institution This reason rather maketh against M. Harding and his fellowes For if Ceremonies should be vsed freely and without rigour as S. Cyprian saith why then be they so precise in their Oyle their Balme their Lightes and other thinges of like value that be the abuse thereof neuer so greate yet they wil remitte nothinge And if they be so precise and so earnest in Ceremonies diuises of their owne how muche more ought wée to be earnest in maters touching the essential forme of the Institution of Christe M. Hardinge The .10 Diuision I trust no man wil geather of that I haue saide here that it is none offence to doo against Goddes commaundement My meaning is farre otherwise Neither say I that this sayeinge of Christe in Matthew Drinke ye al of this or that in Iohn Excepte ye eate the fleashe of the sonne of man and drinke his Bloud ye shal not haue life in you Or other commaundementes of Christ be not to be keapte but this is that I say and that euery Catholike man saithe that the vniuersal Churche dooth better vnderstande whiche are the commaundementes of Christe and how they ought to be keapte then Berengarius VViclefe Hus Luther Zuinglius Caluine Cranmere Peter Martyr or any their scholars and followers which now be sundrie sectes As for example God hath thus commaunded Thou shalt not sweare and Thou shalt not kil and if thine eye cause thee to offende pul him out and cast him away from thee Whereas certaine sectes of Heretiques as namely they whiche be called VValdenses and Picardi by their construction hereof haue mainteined opinion that no othe ought to be geuen or made in no case or respecte likewise that in no case or respecte a man may doo an other to death and also that after the outwarde letter of the Gospel sometime a man is bounde to pul out his eye and cast it from him whiche thinge hath been doone by some of the Picardes as it is reported as though els Gods commaundement were not keapte this hath so beene vnderstanded by the Catholyke Churche confessing neuerthelesse these to be Gods commaundementes as in time in place and in certaine cases a man might and ought without breache of Commaundement bothe sweare and kil and likewise keape his eye in his head ▪ and therein offende God nothinge at al. So the Catholike Churche vnderstandeth Drinke ye al of this to be Christes Commaundement and of necessitie to be obserued but of Priestes onely I meane of necessitie and that when in the Sacrifice of the Churche is celebrated the memory of Christes deathe whiche in that degree be the successours of the Apostles to whom that commaundement was specially geuen when they were consecrated priestes of the Newe Testament who so did drinke in deede as S. Marke witnesseth Et biberunt ex eo omnes and they dranke al of it To these onely and to none other the 55 Catholike Church hathe euer referred the necessitie of that commaundement Els if the necessitie of it shoulde perteine to al and because Christe sayde Drinke ye al of this if al of euery state and condition ought to drinke of this Cuppe of necessitie howe is it come to passe that our aduersaries them selues who pretende so streighte a conscience herein keepe from it infantes and yonge children vntil they come to good yeeres of discretion specially where as the Custome of the Primitiue Churche was that they also shoulde be partakers of this Sacrament as it may plainely be seene in S. Dionyse Cyprian Augustine Innocentius Zosimus and other auncient Fathers what better reason haue they to keepe the infantes from the Cuppe then the Anabaptistes haue to keepe them from their Baptisme If they allege their impotencie of remembringe the Lordes deathe the Anabaptistes wil likewise allege their impotencie of receiuinge and vnderstandinge doctrine that Christes Institution in this behalfe seemeth to require Thus the aduersaries of the Churche them selues doo agnise that the vse of the Cuppe in the Sacrament perteineth not to al of necessitie So haue they neither godly charitie to ioyne with the Churche neither sufficient reason to impugne the Churche The B. of Sarisburie The best defence to colour disobedience is to improue Goddes Commaundement Therefore saithe M. Hardinge The halfe Communion is no breache of Christes Institution For Christe neuer commaunded that the whole Communion shoulde be ministred vnto the people in bothe kindes And that saith he the Churche knoweth better then Luther or Cranmere or suche others What so euer ordinary lighte the Churche hath she hathe it not of hir selfe but of Goddes holy Woorde that is a lanterne vnto hir feete And it is no Christian modestie to make suche boastes of the gyftes of God Goddes holy Spirite bloweth where it thinketh good Daniel alone sawe the innocencie of Susanna the Iudges and Elders sawe it not Paphnutius alone was hearde againste al the rest of the Nicene Councel S. Hierome alone is receiued against al the whole Councel of Chalcedon And for as muche as M. Hardinge deliteth him selfe with odious comparisons without cause why might not a man likewise saye The Primitiue Church in the time of the Apostles and other Catholike Doctours and olde Councels that ministred the whole Sacrament vnto the people in Bothe kindes vnderstoode Christes Institution as wel as did afterwarde the Councel of Constance in whiche Councel holden fouretéene hundred yéeres after Christe and more it was determined that the Laitie shoulde contente them selues onely with the halfe Communion in One Kinde But therefore hath God geuen his holy Scriptures that the Churche shoulde be directed and neuer erre And S. Augustine saithe Dominus semper veraciter iudicat Ecclesiastici autem Iudices sicut homines plaerunque falluntur The Lorde alwaies iudgeth truely but the Ecclesiastical Iudges for that they be men are oftentimes deceiued The examples of killinge swearinge pullinge out of eyes eatinge of bloude and strangled thinges that are here brought in stande more for a countenance then for proufe of the mater Touchinge the firste God saithe vnto the priuate man Thou shalt not kil but vnto the Magistrate he saithe Thine eye shal not spare Thou shalt not suffer the wicked sorcerer to liue This case was neuer doubteful or if it were let M. Hardinge shewe in what Councel it was determined Touchinge Oathes it is forbidden that any shal sweare vnaduisedly or without iust cause so to abuse the name of God But otherwise to sweare before a Iudge in the way of Iudgement Iustice and Trueth God him selfe hath commaunded The pullinge out of the eye is an allegorie wherein by a figure or manner of speache one thinge is conceiued of an other and Christes meaninge is that who so wil followe him
the construction of the Glose there written The woordes thereof be these There were certaine Priestes that consecrated the Bodie and Bloude of Christe in due order and receiued the Bodie but absteined from the Bloude Against them Gelasius writeth This gheasse of that Gloser for many good causes séemeth vnlikely for first it cannot be shewed by any storie neither where nor when any suche Priestes were that so absteined againe Gelasius séemeth to write of them that should be taught not of them that should teache of them that should be remoued from the Sacramentes not of the Priestes that should remoue them of the sacrilege wickednes of the facte not of the difference of any persones But the Glose saithe notwithstandinge These Priestes Consecrated bothe the Bodie and the Bloude and receiued the Bodie and absteined from the Bloude Here would I â—aine learne of D. Cole what then became of the Cuppe The Prieste dranke it not That is certaine for the Glose saithe so Againe the people dranke it not for so saithe the Glose also and be it true or false it must be defended Then must it needes follow that Christes Bloud was Consecrate to be cast awaye D. Cole might haue foreséene that this Glose woulde soone be taken against him selfe Now let vs see of this very selfe Glose what may be concluded of our side The Sacrament of Christes Bloud was not throwen away The Priest receiued it not Ergo It followeth of very fine force it was receiued by the people Thus D. Cole seeking to prooue that the people receiued not in Both Kindes him selfe vnawares necessarily prooueth that the people receiued in Both Kindes Wherefore M. Hardinges coniecture carrieth more substance of truth For the very story and conference of time wil soone geue the aduised Reader to vnderstande that Gelasius wrote this decrée against the Manichees Thus muche therefore hath M. Hardyng gotten hereby that now it appeareth that the first authours of his halfe Communion were a sorte of Heretiques They helde that Christe neuer receiued Fleshe of the Blessed Uirgin neither was borne nor suffred nor died nor arose againe Which errours are manifestly conuinced by the Sacramentes For they are Sacramentes of Christes Body Bloude therefore who so receiueth the same confesseth thereby that Christe of the Uirgin receiued bothe Body and Bloud So saithe S. Chrysostome Si mortuus Christus noÌ„ est â—uius Symbolum signum hoc SacramentuÌ„ est If Christe died not in deede tel me then whose token or whose signe is this Sacrament Tertullian also by a like argument taken of the Sacrament reproueth Marcion that helde that Christe had no Body but onely a shew and a phantasie of a Body Christus acceptum Panem distributum Discipulis Corpus suum illum fecit dicendo Hoc est Corpus meum hoc est figura Corporis mei Figura autem non esset nisi veritatis esset Corpus Caeterum vacua res quod est phantasma figuram capere non potest Christe hauinge receiued the Breade and geuinge the same to his Disciples made it his Body saieing This is my Body that is to say a figure of my Body But it coulde not be a figure onlesse there were a Body of a truth For a voide thing as is a phantasie can receiue no figure at al. Thus the Sacramentes doo plainely testify that Christe receiued not a phantasie or shew of a Body but a very Body in déede Therefore the Manichees absteined from the holy Cuppe as it appeareth by Leo notwithstanding S. Augustine in one place writinge namely against the Manichees seemeth to signifie the contrary These be his woordes Sacramentum Panis Calicis ita laudatis vt in â—o nobis pares esse volueritis Ye so commende the Sacrament of the Breade and of the Cuppe that therein you woulde make your selues equal with vs. Neither were they in deede hable to shew any simple cause why they should more shunne the one portion then the other For the Sacrament of the Breade no lesse consounded their errour then the Sacrament of the Cuppe And as they thought that Christes Body was no Body but onely a phantasie so they likewise thought that Christes Bloud was no natural Bloud but onely a phantasie But if they woulde not beléeue Leo or Augustine that Christe had one Body how muche lesse woulde they beléeue M. Hardinge that Christe hath twoo Bodies the one in the Brâ—ade the other in the Cuppe and eche wholy in the other M. Hardinge The .31 Diuision And therefore M. Iuel dooth vs greate wronge in wresting this Canon against vs for as muche as wee doo not diuide this diuine Mysterie but beleeue stedfastly with harte and confesse openly with mouthe that vnder eache kinde the very fleashe and Bloud of Christe and whole Christe himselfe is present in the Sacrament 63 euen as Gelasius beleeued Vpon this occasion in the parties of Italy where the Manichees vttered their poyson the Communion vnder Bothe Kindes was restoared and coÌ„maunded to be vsed againe whereas before 64 of some the SacrameÌ„t was receiued vnder one kinde and of some vnder Bothe Kindes Els if the Communion vnder Bothe Kindes had beene taken for a necessarie Institution and commaundement of Christe and so generally and inuiolably obserued euery where and alwaies without exception what needed Gelasius to make suche an ordinance of receiuinge the whole Sacramentes the cause whereof by this Parenthesis quoniam nescio qua superstitione docentur adstringi plainely expresseth Againe if it had beene so inuiolably obserued of al vntil that time then the Manichees coulde not haue couered and cloked their infâ—lclitie as Leo saith by the receiuinge the Communion with other Catholike people vnder One Kinde For whiles the Catholikes wente from Churche contented with the onely forme of Breade it was vncertaine whither he that came to receiue were a Manichee or a Catholike But after that for discrieinge of them it was Decreed that the people should not forbeare the Communion of the Cuppe any more the good Catholike folke so receiued and the Manichees by their refusal of the Cuppe bewraied them selues Whereby it appeareth that the Communion vnder One Kinde vsed before by the commaundementes of Leo and Gelasius was forbidden to th â–ª intente thereby the Manichees heresie might the better be espied rooted out and cleane abolished Thus bicause wee doo not diuide the Mysterie of the Lordes Body and Bloude but acknowlege confesse and teache that Christe tooke of the Virgin Mary very Fleashe and very Bloud in deede and was a whole and perfit man as also God and deliuered the same whole Fleashe to deathe for our redemption and rose againe in the same for our Iustification and geueth the same to vs to be partakers of it in the Blessed Sacrament to life euerlasting that Decree of Gelasius can not seeme against vs iustly to be alleged muche lesse may he seeme to say or meane that to minister the Communion
are ioyned togeather in one Mysterie So is the Bloude of Christe called Water bicause it cleanseth so is the Water called Christes Bloude bicause it is a Sacrament of that Bloude And as S. Chrysostome saithe The Water of Baptisme is Christes Bloude euen so Ignatius saithe The Breade is the Fleashe of Christe and none otherwise These thinges are plaine and without cauil Therefore S. Augustine saith Sacramenta ex Similitudine plerunque etiam rerum ipsarum nomina accipiunt Ergo secundum quendam Modum Sacramētum Corporis Christi Corpus Christi est Sacramentum Sanguinis Christi Sanguis Christi est Sacramentes bicause of a certaine likenes oftentimes receiue the names of the thinges them self whereof they be Sacramentes And therefore the Sacrament of Christes Bodie after a certaine manner of speache is the Bodie of Christe And the Sacrament of Christes Bloude is likewise after a certaine manner the Bloude of Christe But here hath M. Hardinge taken greate paines to wreast and to falsifie the plaine woordes of that holy Father Ireneus For that parte of the Mysterie that Ireneus calleth Rem terrenam an Earthly thinge that is to saie Breade the same M. Hardinge contrary to his Authours meaninge calleth Formes or Accidentes or Shewes of Breade For this fonde and Heathenishe kinde of speache was not heard of in the Churche in that holy Fathers daies but was brought in welneare a thousande yeeres afterwarde to accompanie Transubstantiation But Ireneus in plaine wise calleth it a Creature Thus he saith Sāctificamus Creaturā We doo sanctifie a Creature Offerimus e◠ex Creatura eius We offer vp vnto him of his Creature And that he meaneth not a miraculous Creature as is Accidens sine subiecto the like whereof was neuer seene but he saith simply Creaturam quae est secundum nos Suche a Creature as we haue in common vse Suche as we see Suche as we feele Suche as we eate Suche as we drinke and vtterly to cutte of al M. Hardinges shiftes he saith Ex illa augetur consisti◠Carnis nostrae Substantia Of the same the Substance of our Fleashe is increased and standeth Therefore it is certaine and most manifest by Ireneus that as Christes Bodie is the one parte of the Sacrament so is Material Breade the other Likewise in Baptisme as the one parte of that holy Mysterie is Christes Bloude so is the other parte the Material Water Neither are these partes ioined togeather in place but in Mysterie and therefore they be oftentimes seuered and the one is receiued without the other And for that cause S. Augustine saith Qui discordat à Christo nec Panem eius manducat nec Sanguinem bibit etiam si tantae rei Sacramentum ad iudicium suae praesumptionis quotidie indifferenter accipiat Who so disagreeth from Christe neither eateth his Breade nor drinketh his Bloude although he daily receiue the Sacrament of so greate a thinge without difference to the iudgement of his presumption If any man thinke it strange that the Sacrament is called the Bodie and the Fleashe of Christe beinge not so in deede let him vnderstande That the Written Woorde of God is likewise called Christes Bodie and Christes Fleashe euen the same that was borne of the Uirgin and that the Father raised againe to life although in deede it be not so So saith S. Hierome Quando dicit qui non comederit Carnem meam biberit Sanguinem meum c. Licet in Mysterio possit intelligi tamen veriùs Corpus Christi Sanguis eius Sermo Scripturarum est VVhen Christe saith He that eateth not my Fleashe and drinketh not my Bloude c. Notwithstandinge it maie be taken of the Mysterie Yet the VVoorde of God is more truely the Bodie of Christe and his Bloude Here note good Reader That by these woordes of S. Hierome the Woord◠of God is the Bodie and Bloude of Christe and that more truely then is the Sacrament M. Hardinge The .6 Diuision This beinge that Breade whiche of our Lorde geuen to his Disciples not in shape but in Nature chaunged by the almightie Power of the VVoorde is made Fleashe as S. Cyprian termeth it The B. of Sarisburie This authoritie is answeared more at large in the Tenthe Article and in the Second Diuision M. Hardinge The .7 Diuision This beinge that Holy Mysterie wherein the Inuisible Prieste turneth the Visible Creatures of Breade and VVine into the Substance of his Bodie and Bloude by his VVorde with secrete power as Eusebius Emissenus reporteth The B. of Sarisburie This Authoritie is answeared in the Tenthe Article and in the Seuenthe Diuision M. Hardinge The .8 Diuision This Beinge that Holie Foode by woorthy receiuinge whereof Christe dwelleth in vs Naturally that is to witte in vs by truethe of Nature and not by Concorde of VVil onely as Hilarius affirmeth The B. of Sarisburie This Authoritie is answeared before in the Fifthe Article and the Tenthe Diuision M. Hardinge The .9 Diuision Againe this beinge that Table whereat in our Lordes meate we receiue the woorde truely made Fleashe of the most Holie Virgin Marie as the same Hilarie saithe The B. of Sarisburie This Authoritie as it nothinge hindereth vs so it nothinge furthereth M. Hardinge Wee saye that at that Holy Table oure Faithe is directed not vnto a fantasie but vnto the very Bodie and Bloude of Christe and tasteth it and feedeth on it and that as verily and as effectually as our Bodie feedeth vpon material foode And we adde further That who so euer eateth not Christes Fleashe nor drinketh his Bloude shal not haue euerlastinge life But the thinge that we receiue with our mouth is not the same thing that we receiue with our Faith For as it is before alleged out of S. Augustine Aliud est Sacramentum aliud res Sacramenti The Sacrament is one thinge and the Mater or Substance of the Sacrament whiche is Christes very Bodie is an other thinge But beinge graunted that Christes Bodie is verily and really in the Sacrament Yet cannot M. Hardinge thereof conclude his purpose His argument standeth thus Christes Bodie ought to be Adoured with Godly honoure Christes Bodie is in the Sacrament Ergo The Sacrament ought to be Adoured with Godly honoure This argument is made vp of foure Termes and therefore in the Schooles would be counted childishe The erroure thereof wil the better appeare by the like Christes Bodie ought to be Adoured with Godly honoure Christes Bodie is in heauen Ergo Heauen ought to be Adoured with Godly honoure M. Hardinge The .10 Diuision This beinge that Breade whiche neither Earinge nor Sowinge nor woorke of Tillers hathe brought foorthe but that Earthe whiche remained vntouched and was ful of the same that is the Blissed Virgin Marie as Gregorie Nyssene describeth The B. of Sarisburie Gregorie Nyssene in this whole place speaketh not one woorde neither of any
the holy Table where these Mysteries are celebrated the Lambe of God beinge laied and Sacrificed of Priestes vnbloudely as that moste Ancient and woorthy Councel of Nice reporteth The B. of Sarisburie As the Councel of Nice saith The Lambe is laide vpon the Aultar alludinge vnto the Sacrifices of the Olde Lawe euen so dooth S. Augustine say vnto the people Vos estis in Mensa vos estis in Calice You are vpon the Table you are in the Cuppe As the people is laide vpon the Table so is Christe laide vpon the Table But this Authoritie is answeared more at large in the fiâ—te Article and the eighth Diuision M. Hardinge The .13 Diuision Briefely in this highest Sacrament vnder visible shape inuisible thinges soothely the very true Real Liuely Natural and Substantial Bodie and Bloud of our Sauiour Christe being conteined as 162 the Scriptures Doctours Councels yea and the best learned of Martin Luthers Schoole doo most plainly and assuredly affirme The B. of Sarisburie Now soothly if M. Hardinge coulde haue founde any of al these Termes Real Lyuely Natural or Substantial either in the Scriptures or in the Doctours or in any Councel he woulde not haue spared the allegation But thus auouchinge these Termes and so constantly assuâ—ring vs thereof by these Authorities beinge neuerthelesse not hable anywhere to finde the same wée must néedes thinke he misreporteth the Scriptures the Doctours and the Councelles and muche abuseth the simple credulitie of the people M. Hardinge The .14 Diuision This I say in conclusion beinge so as it is vndoubtedly so we that remaine in the Catholike Churche and can by no persecution be remoued from the Catholike Faithe whome it liketh M. Iuel and his fellowes to cal Papistes beleeue verily that it is our bounden dewtie to Adore the Sacrament and to woorship it with al Godly Honoure By whiche woorde Sacrament notwithstandinge in this respecte we meane not the outwarde Formes 163 that properly are called the Sacrament but the thinge of the Sacrament the Inuisible Grace and Vertue therein conteined euen the very Bodie and Bloude of Christe And when we adore and woorship this Blissed Sacrament we dooe not Adore and VVoorship the Substance it selfe of Breade and VVine 164 because after Consecration none at al remaineth Neither doo wee Adore the outwarde Shapes and Formes of Breade and VVine whiche remaine for they be but Creatures that ought not to be Adored But the Bodie it selfe and Bloude of Christe 165 vnder those Formes Verily and Really conteined lowly and deuoutly doo wee Adore And therefore to speake more properly and accordinge to skille least our Aduersaries might take aduantage against vs through occasion of termes where right sense onely is meante â–ª wee protest and saye that wee doo and ought to Adore and woorship the Bodie and Bloude of Christe in the Sacramente The B. of Sarisburie If M. Hardinge be Persecuted as he saithe verily it seemeth a delicate kinde of Persecution They of his side did not so persecute others But Salomon saith There be certaine that flee when nomâ—n foloweth them Thus did Arius the Heretique sometimes complaine of his Persecutours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arius that wrongefully suffereth Persecution for the Trueths sake that conquereth al thinges As for M. Hardinges Constancie which is here brought in as in stéede of some proufe I wil say nothinge How be it his frendes thinke So many so light and so suddaine changes can scarcely stande wel with the title of Constancie Certainely the mainteinance of open knowen errour should rather haue some other name The Prophete Zacharie saithe Posuerunt vt Adamantem Cor suum They haue sette their harte as the Adamant stoane Iob saithe Stetit cor eius sicut incus His harte stoode as a steadie Yet might not they therefore be called constant S. Hilarie saithe Grauis periculosus est lapsus in multis Etsi enim se intelligant tamen pudor exurgeÌ„di authoritatem sibi praesumit vt quòd errant prudentiam velint existimari quòd cum multis errant intelligentiam esse asserant Veritatis Fallinge from God in many men is greâ—ous and dangerous For albeit they vnderstande them selfe yet for that they are ashamed to rise againe they therefore take vpon them some authoritie and wil haue their Errour counted Wisedome and that they are deceiued with many they cal it the vnderstandinge of the Trueth Touchinge the purpose it appeareth this mater cannot stande without the disordringe and confoundinge of the Natural course and sounde of woordes Sometimes the Accidentes and Shewes of Breade muste be the Sacrament Sometimes Christes Bodie whiche as M. Hardinge confesseth in déede is not the Sacrament yet to mainteine this newe Adoration muste needes become the Sacrament And thus now wée haue twoo Sacramentes togeather in one Sacrament And yet in the Conclusion we may not woorship the very Sacrament but onely Christes Bodie in the Sacrament And this as M. Hardinge telleth vs is a Proper Plaine Familiar kinde of speache and accordinge vnto skil Thus he teacheth vs to lifte vp our hartes and to woorship God in Sprite and Trueth Onlesse the simple people goe to the Uniuersities and learne this newe skil what is Accidens absque subiecto Corpus sine loco Locus sine Corpore Quantitas sine modo quanti thei cannot skilfully woorship Christes Bodie Or if they woorship without this skil they woorship one thinge for an other and become Idolaters M. Hardinge The .15 Diuision And here this muche is further to be saide that in the Sacrament of the Aultar the Bodie of Christe is not Adored by thought of minde sundred from the woorde but beinge inseparably vnited to the woorde For this is specially to be considered that in the moste Holy Sacrament the Bodie and Bloude of Christe are not present by them selues alone as beinge separated from his Soule and from the Godhead but that there is 166 here his true and liuinge Fleashe and Bloude ioyned togeather with his Godhead inseparably and that they be as him selfe is perfite whole and inseparable VVhiche is sufficiently confirmed by sundrie his owne woordes in S. Iohn I am saithe he the Breade of life Againe This is Breade comminge downe from Heauen that if any eate of it he die not I am the liuely Breade that came downe from Heauen If any eate of this Breade he shal liue euerlastingly And to shewe what Breade he meante he concludeth with these woordes And the Breade whiche I shal geue is my Fleashe whiche I shal geue for the life of the worlde By whiche woordes he assureth vs plainely that his Fleashe whiche he geueth vs to eate is ful of life and ioyned with his Godhead whiche bringeth to the woorthy receiuers thereof immortalitie as wel of Bodie as of Soule VVhiche thinge Fleashe and Bloude of it selfe coulde not performe as our Lorde him selfe declareth plainely where he saithe as there it foloweth It is the
efficeremur participes Diuinitatis eius nisi ipse factus fuisset particeps Mortalitatis nostrae We coulde not be partakers of his Godheade onlesse he had benne partaker of our Mortalitie Al these woordes be true as conteininge nothinge elles but the exposition of these woordes of Christe He that eateth my Fleashe and drinketh my Bloude shal liue for euer But M. Hardinge to make these woordes of Cyrillus to serue his turne hath imagined two greate errours The one is That Christes Bodie cannot be Eaten but onely in the Sacrament The other is That onlesse we receiue Christes Bodie with our mouth and swallowe it downe into our belly we eate it not As though either Christe or these holy Fathers had meante a Carnal or Fleashly Eatinge This whole Doctrine is horrible and ful of Desperation For M. Hardinges position beinge true That noman shal be partaker of that blissed Resurrection but onely suche as haue eaten Christes Bodie in the Sacrament what then shal become of Christian Children that haue departed this life neuer hauinge receiued the Sacrament Who shal raise them vp againe at the last daie Or dooth M. Hardinge beleue that suche litle ones beinge baptized and so the Members of Christe shal neuer rise againe but lie damned for euer onely bicause they haue not receiued the Sacrament Uerily Christe in these woordes as it is witnessed by al the holy Fathers speaketh not of the Sacrament but of the Spiritual Eating with our Faith and in this behalf vtterly excludeth the Corporal office of our Bodie Therefore S. Augustine saith Crede manducasti Beleue and thou hast Eaten And againe Illud manducare refici est Illud bibere quid est nisi viuere That Eatinge is to be refreashed and that drinkinge what is it els but to liue Likewise S. Basile saithe Est Spirituale os Interni Hominis quo recipitur Verbum vitae quod est Panis qui de Coelo descendit There is a Spiritual mouthe of the Inner Man wherewith is receiued the Woorde of life whiche is that Bread that came downe from Heauen And touchinge our risinge againe from the dead he saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Baptisme is a strengthe or power to Resurrection So S. Augustine Nemini dubitandum est c. No man may doubt but euery man is then made partaker of the Bodie and Bloud of Christe when in Baptisme he is made the member of Christes Bodie Likewise S. Chrysostome In Baptisme wee are Incorporate vnto Christe and made Fleashe of his Fleashe and Boane of his Boanes Thus by Faithe wée Eate the Bodie of Christe and that not by way of Imagination or Fantasie but effectually verily and in déede and therefore Christe shal rayse vs vp againe at the last day M. Hardinges errour as I haue saide resteth herein that he imagineth That Christes Bodie cannot be eaten but onely in the Sacrament and that by the meane and office of our bodily mouthe But as it is before alleged out of Rabanus Maurus The Sacrament is receiued outwardely with the mouthe of our Bodie But the Bodie of Christe is receiued into the Inner Man and that with the Spiritual mouthe of our Soule And thus bothe may the Sacrament be receiued without Christes Bodie and also the Bodie of Christe may be receiued without the Sacrament Hitherto M. Hardinge hath not once touched one woorde of Adoration Concerninge Nestorius M. Hardinge in the drifte of his tale hath handesomely cowched in a greate vntrueth For where as he saithe Nestorius helde this opinion That in the Sacramente of the Breade wee receiue onely Christes Bodie without his Bloud and in the Cuppe the Bloude of Christe alone without the Bodie neither did Nestorius notwithstandinge he were an Heretique euer holde this peeuishe erroure nor is there any suche recorde either in the Councel of Ephesus that here vntruely is alleged or in any other Olde Councel or Ancient Father But the right of M. Hardinges cause hangeth of suche Euidence as neuer was founde in any recorde If there be any suche Canon to be founde in that whole Councel or any mention thereof made in any of al the Ancient Doctours let M. Hardinge shew it that wee may beleeue him If hauinge alleged it so constantly and so often he be hable vtterly to shew nothinge let him geue menne leaue to thinke that he abuseth the worlde with Uaine Titles and meaneth no trueth Although he might be bolde freely to diuise mater againste Nestorius as beinge an Heretique yet he should not thus reporte vntrueth of a General Councel But Cyrillus saithe further Wee cannot Eate the Godhead of Christe It is his Manhead onely that is Eaten Hereby M. Hardinge thinketh he is hable to ouerthrow our whole Doctrine of Spiritual Eatinge that is wrought by Faithe For thus he wil Reason By your Doctrine Eatinge of Christes Bodie is beleeuinge But Cyrillus saith wee cannot Eate God Ergo By your Doctrine wee cannot beleeue in God Thus he thinketh wee are driuen to confesse a greate inconuenience This reason seemeth to haue some shew And therefore I beseeche thee good Reader to consider bothe the partes thereof and also the answeare Eatinge in common vse of speache is the receiuinge of foode and susteinance and the turninge of the same into the substance of our bodies and by a Metaphore or an extraordinarie kinde of speache is often vsed for the Spiritual eatinge and turninge of Heauenly Foode to the refreashinge and nourisshing of our Soules By neither of these waies it can rightly be saide That wee Eate the Godheade For neither can wee receiue the Maiestie of Goddes diuine Nature neither turne the same into the Substance of our Nature But wee may Receiue Eate and Feede vpon the Humanitie and Bodie of Christe and become Boane of his Boanes and Fleashe of his Fleashe so as he may dwel in vs and wee in him Wherefore notwithstandinge Christe be bothe God and Man yet wee haue not our feedinge and life of Christe in respecte of his Godhead alone but firste and principally in respecte of his Humanitie in that he was made Man and became partaker of Fleashe and Bloud and was Crucified and sheadde his Bloud and yelded vp his Sprite vpon the Crosse. This is our Spiritual feedinge herein standeth our whole life Therfore S. Paule saithe Quod nunc viuo in Carne in fide viuo Filij Dei qui dedit semetipsum pro me That I liue nowe in the Fleashe I liue in the Faithe of the Sonne of God that hath geuen him selfe for mee And againe God forbidde that I shoulde reioice in any thinge sauinge onely in the Crosse of Iesus Christe Likewise Saincte Peter There is none other Name geuen vnto men vnder Heauen whereby they may be saued but onely the Name of Christe Iesus Thus as Cyrillus saithe VVee haue our life and feedinge not of the Godheadde but of the Manheadde of Christe
as we tooke them before Sithe that we graunte faithfully that before Consecration it is Breade and VVine that Nature hath shapte but after Consecration that it is the Fleashe and Bloude of Christe that the Blessinge hath Consecrated In an other place he saithe that this is not the Breade which goeth into the Bodie 179 meaninge for Bodily sustenance but that Breade of life qui animae nostrae substantiam fulcit VVhiche susteineth the substance of our Soule The B. of Sarisburie The former of these two places may be easily discharged by that is answeared before to the woordes of S. Ambrose in the 3. Diuision hereof S. Augustine speaketh of the changinge and auancinge of the Natures of Breade and Wine vnto a Spiritual and Diuine vse and not of the abolishinge of the same As for Accidentes and Shewes standinge without Subiecte and Substance he saithe nothinge True it is The Breade before the Consecration was nothinge els but Bare and Common Breade nowe it is aâ—anced and made a Sacrament of Christes Bodie and Bloude not by Nature but by Consecration aboue Nature Chrysostome saithe Oculis intellectus ista perspiciamus Nihil enim Sensibile tradidit nobis Christus c. Sic in Baptismo Let vs beholde these thinges with the eies of our minde for Christe hath deliuered to vs nothinge that is Sensible c. So likewise in Baptisme I thinke M. Hardinge wil not denie but the Water in Baptisme is a thinge Sensible likewise that the Breade and Wine in the holy Mysteries or at the least the Accidentes and Shewes thereof are thinges Sensible But S. Chrysostome withdraweth vs from the Breade the Wine the Water and al other like thinges that be Sensible to the consideration of the Bodie and Bloude of Christ that are not Sensible in comparison whereof al the reste are consumed and seeme nothinge Touchinge the seconde place The woordes be written bothe in S. Augustine and also in a Booke that is commonly knowen by the name of S. Ambrose De Sacramentis the meaninge whereof nothinge toutcheth neither the Breade nor the Wine but onely the Bodie and Bloude of Christe whiche thereby are represented And therefore this place so vnaduisedly chosen can litle further M. Hardinges fantasie of emptie Accidentes hanginge I know not howe without Substance The woordes be plaine of them selfe without further Exposition Non iste Panis qui vadit in Corpus sed ille Panis vitae aeternae qui animae nostrae Substantiam fulcit Not this Breade that passeth into the Bodie but that Breade of euerlasting life that strengtheneth the Substance of our Soule M. Hardinge knoweth that the Sacrament is receiued into our Bodies Rabanus saieth Sacramentum ore percipitur in alimentum Corporis redigitur The Sacrament is receiued with the mouthe and is turned to the nourrishement of the Bodie But the Bodie of Christe as S. Cyprian saithe Est Cibus MeÌ„tis non Ventris is meate for the Minde not for the Belly So S. Augustine saith Panis iste interioris Hominis quaerit esuriem This Breade seeketh the hunger of the Inner Man Intus bibendo foelix sum Drinkinge in my harte within I am made happy Tertullian saith Ruminandus intellectu fide digerendus est That meate ought to be chewed with vnderstanding and to be digested with Faith Likewise Chrysostome Magnê° iste Panis qui replet MeÌ„tem non Ventrem This greate Breade that filleth the minde and not the belly Of this Breade S. Ambrose speaketh and not of the Sacrament that is receiued into the Bodie Wherefore it appeareth M. Hardinge was not wel aduised how litle this place woulde make for his purpose The Olde Father Origen saithe Accidit vt simpliciores quidam nescientes distinguere quae sint quae in Scripturis Diuinis Interiori Homini quae verò Exteriori deputanda â—int vocabulorum similitudine falsi ad ineptas quasdam Fabulas figmenta inania se contulerint It happeneth that simple folke beinge not hable to discerne what thinges they be in the Holy Scriptures that are to be applied to the Inner Man and what to the Vtter beinge deceiued by the likenesse of Woordes turne themselues to vaine imaginations and foolishe Pabâ—es M. Hardinge The. 6. Diuision No man can speake more plainely hereof then Cyrillus Hierosolymitanus an Olde Auctour who wrote in Greeke and is extant but as yet remaininge in written hande and commen to the sight of fewe learned men his woordes be not muche vnlike the woordes of the Schoole Doctours Praebetur Corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in specie siue figura Panis Item praebetur sanguis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christes Bodie saithe he is geuen vs in forme or figure of Breade Againe his Bloude is geuen vs in forme of VVine A litle after thâ—se woordes he saithe thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ne menâ—em adhibeas quasi Pani vino nudis sunt enim haec Corpus sanguis vt Dominus pronunciauit Nam tametsi illud tibi sensus suggerit esse scilicet Panem Vinum nudum tamen firmeâ— te Fides ne gustatu rem diâ—udices quin potiùs pro certo ac comperto habe omni dubitatione relicta esse tibi impartitum Corpus sanguinem Christi Consider not saith this Father these as bare Breade and VVine For these are his Bodie and Bloude as our Lorde saide For although thy sense reporte to thee so much that it is bare Breade and VVine yet let thy Faith staie thee and iudge not thereof by thy taste but rather be right wel assured al doubte put aparte that the Bodie and Bloude of Christe is geuen to thee Againe he saithe thus in the same place Haec cum scias pro certo explorato habeas 180 qui videtur esse Panis non esse sed Corpus Christi item quod videâ—ur vinum non esse quanquam id velit sensus sed sanguineÌ„ Christi ac de eo Prophetam dixisse Panis Cor hominis confirmat firma ipse Cor sumpto hoc pane vtpote Spirituali VVhere as thou knowest this for a very certeÌ„tie that that which seemeth to be VVine is not VVine al be it the sense maketh that accoÌ„pte of it but the Bloude of Christ and that the Prophete thereof saide Breade strengtheneth the harte of man strengthen then thee selfe thy harte by takinge this Breade as that whiche is spiritual And in the .3 Catechesi this Father saith Panis Eucharistiae post inuocationem Sancti Spiritus non amplius est Panis nudus simplex sed Corpus c. The Breade of the Sacrament after praier made to the Holy Ghost is not bare and simple Breade but the Bodie of Christe No we sithe that by this Doctours plaine declaration of the Catholike Faithe in this pointe we ought to beleeue and to be verily assured that the Breade is no more Breade after Consecration but the very
whereas there must be a likenesse between the Sacramente and the thinge of the Sacramente for if the Sacramentes had not a likenesse of thinges whereof they are Sacramentes properly and rightly they shoulde not be called Sacramentes as the Sacramente of Baptisme whiche is the outwarde washinge of the fleashe hath a likenesse of the inwarde washinge of the soule and no likenesse here appeareth to be between the fourmes that remaine and the thinge of the Sacramente for they consiste not the one of many cornes the other of grapes for thereof cometh not Accident but Substance hereto maie be saide it is ynough â–ª that these Sacramentes beare the likenesse of the Body and Bloude of Christe for as muche as the one representeth the likenesse of Breade the other the likenesse of VVine whiche S. Augustine calleth 254 Visibilem speciem elementorum the visible formâ— of the Elementes The B. of Sarisburie What meaneth M. Hardinge thus to encombre him selfe with these vaine and miserable folies S. Augustine saithe A Sacrament muste haue a Resemblance or Likenesse of that thinge whereof it is a Sacramente For without this Resemblance or Likenesse he saithe a Sacramente is no Sacramente Therefore M. Hardinge commeth in with his Fantasie and telleth vs that his Fourmes and Accidentes are the Resemblance and Likenesse of the Bodie of Christe But alas wherein standeth this Comparison of Resemblance and Likenesse Or wherein are M. Hardinges Accidentes and Christes Bodie like togeather Certainely M. Hardinge him selfe notwithstandinge he can say many thinges yet he cannot truely say that Christes Bodie is either rounde or plaine or white or thinne or any way like vnto his Accidentes Yet must there be a certaine likenesse in effectes bitwéene the Sacrament and the thinge it selfe whereof it is a Sacramente Of whiche effectes the one is Sensible and wrought outwardly to the Bodie the other is Spiritual wrought inwardly in the minde As for example in the Sacramente of Circumcision the Outwarde Uisible Cuttinge in the Fleashe was a Resemblance of the Inwarde Spiritual Cuttinge of the Harte In the Sacramente of Baptisme the Outwarde Washinge of the Bodie is a Resemblance of the Inwarde Spiritual Washinge of the Soule Likewise in the Sacramente of the Holy Communion as the Breade Outwardly Feedeth our Bodies so doothe Christes Bodie Inwardly and Spiritually Féede our Soules Thus is Féedinge an effecte common vnto them bothe And therein standeth the Resemblance and Likenesse of the Sacramente Therefore Rabanus Maurus saithe Quia Panis Corporis Cor confirmat ideò ille congruenter Corpus Christi nominatur Et quia Vinum sanguinem opeâ—atur in Carne ideò illud referâ—ur ad Sanguinem Bicause the Breade confirmeth the Harte of our Bodie therefore is the same conueniently called the Bodie of Christe And bicause VVine woorketh Bloude in our Fleashe therefore the VVine hath relation vnto the Bloude of Christe Now if M. Hardinge touchinge this effecte of Feedinge wil compare his Accidentes with Christes Bodie then must he say That wée Eate Accidentes and Drinke Accidentes and be Feadde with Accidentes and Liue by Accidentes euen as in the Inner man wee Eate Christe and Drinke Christe and be Feadde with Christe and Liue by Christe Otherwise he muste confesse that touchinge the effecte of Feedinge his Accidentes haue no Resemblance of Christes Bodie and therefore can in no wise be called Sacramentes But saithe M. Hardinge the Accidentes Represente the likenesse of Breade and the Breade that was Representeth the Bodie of Christe Here is an other suttle drifte of M. Hardinges reason from Accidentes to Breade and from Breade to Christes Bodie And so wée haue here fansie vpon fansie and one Likenes vpon an other but neither Scripture nor Councel nor Doctour either Greeke or Latine or Olde or Newe to auouche the same But here appeareth a marueilous peruerse order in Nature For by M. Hardinges driftes neither can the Breade Signifie Christes Bodie but onely when the Breade is abolished nothing leafte to Signifie nor can these AccideÌ„tes Signifie the Breade but onely when there is no Breade remaininge there to be Signified And so the effecte of M. Hardinges drifte and of this Resemblance passeth from nothinge to nothinge and standeth in nothinge Here it behooued M. Hardinge to haue foreseene the inconueniences that might haue folowed For if the Accidentes of the Breade â—e the Sacrament for as much as in one péece of Breede there be sundrie Accidentes it must néedes folow of these positions that in one peece of Breade be sundrie Sacramentes and so sundrie Sacramentes in one Sacramente Innocentius him selfe espied this inconuenience and therefore he demaundeth this question Cùm sint mulâ—ae species quomodò non sunt multa Sacramenta But this Resemblance or Likenesse S. Augustine calleth Visibilem Speciem ElementoruÌ„ The visible Fourme of the Elementes By whiche woordes saithe M. Hardinge he meante onely the Shewes and Accidentes of the Breade In déede S. Augustines woordes be true but M. Hardinges Exposition is not true For S. Augustine by this woorde Species meante not the outwarde Fourmes or Shewes as it is supposed but the very Kinde and Substance and Nature of the Breade So S. Ambrose saithe Ante benedictionem Verborum Coelestium alia Species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly Woordes it is called not an other Fourme or an other Shew but an other Kinde or Nature But after the Consecration Christes Bodie is Signified Whiche thingâ— may also plainely appeare by S. Augustine him selfe in the same place For thus he writeth Panis qui Corpus Christi est suo modo vocatur Corpus Christi cùm â—e vera sit Sacramentum Corporis Christi c. Vocaturque ipsa immolatio Carnis Christi quae Sacerdotis manibus fit Christi Passio Mors Crucifixio non rei Veritate sed Significante Mysterio He saith Not the Fourme not the Shew not the Accidente but The Breade that is the Bodie of Christe not verily or in deede but after a manner is called the Bodie of Christe where as it is in deede a Sacrament of the Bodie of Christe c. And the Oblation of the Fleashe of Christe that is made with the Priestes hande is called the Passion the Deathe and the Crucifieinge of Christe not in Truethe of the mater but by a Mysterie Signifieinge M. Hardinge The .3 Diuision Thus the Formes of Breade and VVine are the Sacramentes of the Bodie and Bloude of Christe not onely in respecte of the thinge signified whiche is the vnitie of the Churche but also of the thinge contained whiche is the verie Fleashe and Bloud of Christe whereof the truthe it self saide The Breade that I shal geue is my Fleashe for the life of the worlde The B. of Sarisburie In the ende M. Harding not onely without any Authoritie â—â—ther of Scriptures or of Councels or of Doctours but also without any manner
woorde Communio is as muche as Participation or receiuinge of partes Micrologus saith Non potest propriè dici CoÌ„munio nisi plures de eodem Sacrificio participent It cannot iustly be called a Communion onlesse many doo receiue togeather of one Sacrifice If M. Hardinge wil not beleeue vs yet I hope he wil beléeue some of these They be al his owne It were muche for him to say they be al ignorant and vnlearned and not one of them vnderstoode what he wrote Certainely their age wil geue it them they are no Lutheranes S. Basile reporteth an Ecclesiastical Decrée or Canon that at the receiuinge of the holy Communion whiche he calleth Mysticum Pascha there ought to be twelue personnes at the least and neuer vnder M. Hardinge The .11 Diuision VVhat if foure or fiue of sundry houses in a sickenes time being at the point of death in a parish require to haue their rightes â—r they departe The Prieste after that he hath receiued the Sacramente in the Churche taketh his natural sustenance and dineth and then beinge called vpon carieth the rest a mile or two to the sicke in eche house none beinge disposed to receiue with the sicke he dooth that he is required 21 Dothe he not in this case communicate with them and doo not they communicate one with another rather hauinge a wil to communicate togeather in one place also if oportunitie serued Elles if this might not be accompted as a lawful and good Communion and therefore not to be vsed the one of these greate inconueniences should wittingly be committed 22 that either they shoulde be denied that necessary vitaile of life at their departinge hence which were a cruel iniurie and a thinge contrarie to the examples and godly ordinances of the Primitiue Churche Or the Prieste rather for companies sake then of deuotion shoulde receiue that holy meate after that he had serued his stomacke with common meates whiche likewise is against the auncient decrees of the Churche Euen so the Prieste that receiueth alone at Masse dooth communicate with al them that doo the like in other places and countries The B. of Sarisburie He that séethe no marke muste shoote by ayme What saithe M. Hardinge if foure or fiue men of sundrie houses within one Parishe be at the pointe of death and require their rightes and the Prieste haue diâ—â—ed Herevpon he thinketh may be grounded an argument inuincible for his Masse But what if the Prieste were fastinge shoulde he then say foure Masses to serue al foure And what if noman happen to be sicke then hath M. Hardinge loste a good argument Alas muste he leaue al the olde Doctours and holy Fathers and begge at deathes doore to geate somewhat to healpe his Masse In this case saithe M. Hardinge either the Prieste must communicate after he hath dined whiche is against the Canons or the sicke man muste receiue alone whiche is proufe sufficient for the Masse or els he muste passe without that necessarie vitaile whiche were a cruel iniurie and a thinge contrarie to the Primitiue Churche To answeare these pointes if the Prieste not withstandinge his diner communicate with the sicke then hath M. Hardinge yet founde no Priuate Masse And it appeareth by S. Augustine and â—ertaine olde Canons that in the Primitiue Churche bothe the Prieste and people sometimes communicated togeather after Supper And why is this prouision thought so necessarie Or why is it counted so cruel an iniurie if the sicke man passe without it Shal noman be saued that so departeth In déede that were a cruel iniurie Infinite numbers of Children and others departe this life in Goddes mercie without that vitaile In the Primitiue Churche this order was thought expedient not for the sicke for they in their health receiued dayly and in their sickenesse had the Sacrament ordinarily sent home vnto them but for personnes excommunicate and inioined to penaunâ—â— who vpon great and notorious crimes coulde not be suffred to communicate with the rest of the faithful sometimes duringe their whole life but onely when they shoulde departe the worlde This extremitie was vsed for terrour of others and suche reconciliation was thought necessarie at the ende for solace of the partie that he shoulde not vtterly be swalowed vp in despaire but might perceiue he was receiued againe emongst the faithful so departe comfortably as the member of Christe And therefore it was decréed by the Councel of Carthagè That if any man after suche Reconciliation had recouered his health againe he shoulde neuer thelesse not be receiued to the Communion of the Church but onely be admitted to the common Praiers Thus farre foorthe and in this case this prouision was counted necessary in the ende How be it I confesse sometimes it was otherwise vsed and at laste grewe to suche superstition that it was thrust into mennes mouthes after they were dead as we may sée by the Councel of Carthage forbiddinge the same But if the people woulde nowe Communicate euery day as they did then or at leaste oftener then they doo nowe then shoulde not this mater seeme so necessary at th ende as it is here pretended and so had M. Hardinge lost an other argument But let vs graunte M. Hardinge his whole requeste let his Prieste come and minister to the sicke What maketh al this for his Priuate Masse the members of these argumentes hange togeather like a sicke mans dreame not one péece like an other For if here be a Masse whiche of the twoo is it that saithe this Masse Is it the sicke man or the Prieste The Prieste hath dined and therefore may not the sicke man is no Priest and therefore cannot Here woulde M. Hardinge faine finde a Masse but he can finde no man to say his Masse and so hath hitherto founde no Masse at al. And thinketh he to prooue his Masse by yâ— thinge that is no Masse Againe graunte wée this action of the Priest not onely to be a Priuate Masse but also the necessitie of the sicke considered to be lawful Yet coulde not this President make it lawful to be done openly in the Churchs where as is no suche case of necessitie The circumstances of place of time of cause of ende of manner of dooinge be not like In case of necessitie a dispensation was graunted to the Priestes of Norwey to Consecrate the Mystical Cuppe without Wine for that Wine beinge brought into that countrie by meane of the extreme colde can not laste Yet was it neuer thought lawful for al other Priestes in al Churches generally to doo the same M. Hardinge The .12 Diuision Nowe if either the Prieste or euery other Christen man or woman mighte at no time receiue this blessed Sacrament but with moe togeather in one place then for the inioyeinge of this greate and necessarie benefite we were bounde to condition of a place And so the Churche deliuered from al bondage by Christe
These bothe be M. Hardinges premisses Hereof it must necessarily follow and can not be auoided that the Apostles of Christe committed sacrilege But what wil not these menne graunte to winne their purpose The weight of M. Hardinges argument is taken as they name it in Schooles ab Authoritate negatiuè and onlesse it be in consideration of some other Circumstance it is so simple that a very childe may soone answeare it For as he saithe here There is no mention made but of Breakinge of Breade Ergo there was no Cuppe So might he also say There is no mention made but of Breakinge of Breade Ergo there was not Christes Bodie Or thus Iacob went downe into Egypte with thrée score and tenne soules Ergo in his companie he had no bodies Certainely as the soule in that place importeth the whole man euen so in the other place the breakinge of Breade importeth the whole Ministration As for the Breakinge of Breade in the .27 of the Actes whiche place as it is auoutched Chrysostome vnderstandeth of the Sacrament verely M. Harding was therein muche ouerséene For the texte is cleare If S. Paule gaue the Sacrament â–ª beinge at that time in the shippe he gaue it onely vnto Infidels that knewe not Christe And Chrysostomes exposition euen in the same place is plaine to the contrary For thus he enlargeth S. Paules woordes that he spake to the Mariners Obsecro vos vt sumatis cibum hoc enim ad salutem vestram fuerit hoc est ne forsan fame pereatis cibum sumite I pray you take some sustenance It is behooueful for you that ye so doo That is to say take some meate leaste perhaps ye die for hunger Now let M. Harding either say these woordes are spoken of the Sacrament or confesse that he hath made vntrue reporte of his Doctour M. Hardinge The .14 Diuision It is not to be marueled at al be it S. Paule deliuered to the Corinthians thinstitutioÌ„ of our Lordes Supper vnder bothe kindes that yet vpon occasion geuen and when condition of time so required 58 he ministred the Communion vnder One Kinde sithe that without doubte he tooke that holie mysterie vnder One Kinde for the whole Sacrament as we perceiue by his woordes where he saithe Vnus panis vnum corpus multi sumus omnes qui de vno pane participamus One Breade and one Bodie we beinge many are al that doo participate of one Breade 59 VVhere he speaketh nothinge of the Cuppe And likewise by his woordes where he speaketh disiunctiuely as the Greeke and the true Latine texte hath Quicunque manducauerit Panem vel biberit caliceÌ„ Domini indigné reus erit corporis sanguinis Domini VVho so euer eateth the Breade or drinketh of the Cuppe of our Lorde vnwoorthely he shal be giltie of the Bodie and Bloude of the Lorde Whereon dependeth an argument of the contrary that who so euer eateth this Breade woorthely or drinketh this Cuppe woorthely he eateth and drinketh righteousnes and life The B. of Sarisburie It is no maruel saithe M. Hardinge though S. Paule ministred sometimes in One Kinde But it is muche to be marueled that any Christian man durst euer thus boldely to publishe open errour vnder the name of S. Paule What woulde not these men take in handâ— to proue that dare thus to allege S. Paule him selfe against him selfe and that without any testimonie or woorde of S. Paule Yes Marie saiethe M. Harding S. Paule saithe We beynge many are one Breade and one Bodie and speaketh nothinge of the Cuppe Here by the way M. Hardinge chargeth S. Paule with manifeste sacrilege For it is already confessed by al them of that side that it is sacrilege if a Prieste suche as S. Paule was doo Minister and receiue the Sacrament vnder One Kinde But he saieth there is nothinge spoken of the Cuppe What may we thinke hereof Whether is this man him selfe blinde or thinketh he al others to be blinde Is there nothinge there spoken of the Cuppe O good Christian Reader marke the dealinge of this man and beware of him Onlesse thou consider wel the places that he allegeth he may soone deceiue thee Thus lie S. Paules woordes The Cuppe of the Blissinge whiche we Blisse is it not the Communication of the Bloud of Christ The Breade that we Breake is it not the Communication of the Bodie of Christe For we beinge many are one Breade and one Bodie al that be partakers of one Breade Here S. Paule distinctly nameth bothe partes togeather and the Cuppe before the Breade Yet saithe M. Harding there is nothinge spoken here of the Cuppe If he haue dealte faithfully herein thou maiste truste him further for the reste Uerely S. Hierome noteth it thus Ideo de Calice primum dixit vt posset postea de Pane latiùs disputare Therefore S. Paule spake firste of the Cuppe that he might afterwarde intreate more at large of the Breade Further saithe M. Hardinge S. Paule vseth a Disiunctiue as appeareth bothe by the Greeke and also by the true Latine texte Suche diligence and circumspection in searchinge the Scriptures for defence of a trueth is muche to be commended For there may be oftetimes great weight in one letter as appeareth by sundrie disputations betwéene the Christians and the Arrians But this man séeketh so narrowly onely to finde some Couert for his errour S. Hierome Anselmus Haimo and many others bothe in the texte and in thexposition of the same place vse the Copulatiue Not withstandinge to graunte M. Hardinge his Disâ—unctiue yet if he be so skilful in the Digeste as in other places of his Booke he woulde séeme to be he mighte soone remember that the very discretion of the lawe â—ath determined that sometimes Disiunctiues stande in stéede of Copulatiues sometimes Copulatiues in stéede of Disâ—unctiues Saepe ita comparatum est vt Coniuncta pro Disâ—unctis accipiantur Disâ—uncta pro Coniunctis But if M. Hardinge haue so good eye to one little Disâ—unctiue and meane vprightly why dothe he so blindely passe by so many Copulatiues in the selfe same place altogeather For S. Paule saithe As often as ye shal eate of this Breade And drinke of this Cuppe And againe Let a man examine him selfe and so eate of that Breade And drinke of thâ—t Cuppe And againe He that eateth And drinketh vnwoorthely eateth And drinketh his owne damnation Here be foure Copulatiues togeather And by these it were good reason that M. Hardinge shoulde expounde his Disiunctiue specially for that S. Paule recordinge thinstitution vseth a Copulatiue and the order of the Primitiue Churche and thexposition of S. Hierome and others is agréeable to the same In suche cases Tertullian hath geuen a good rule Oporâ—et secundum plura intelligi pauciora Sed proprium hoc est omnium Haereticorum Nam quia pauca sunt quae in sylua inueniri possunt pauca aduersus
other kinde of Breade that should be spâ—ritual and last for euer Thus he saide vnto them My Father geueth you true Bread from Heauen Who so eateth of this Bread shal liue for euer And that they might vnderstande what he meante he saide further I am the Bread that came from Heauen The Bread that I wil geue you is my Fleashe whiche I shal geue for the life of the worlde Thus he spake of the spiritual eatinge and digesting of his Fleashe in the hartes of the Faithful And so immediatly after he opened his owne minde For when he saw The Iewes for that they vnderstoode him not were offended he saide further vnto them It is the Spirite that geueth life the Fleashe profiteth nothinge The woordes that I speake are Spirite and life Whiche woordes S. Augustine in plainer sorte expoundeth thus Spiritualiter intelligite quòd locutus sum Non hoc Corpus quod videtis manducaturi estis bibituri illum Sanguinem quem fusuri sunt qui me Crucifigent Sacramentum aliquod vobis commendaui Spiritualiter intellectum viuificat vos Vnderstande ye spiritually that I haue spoken Ye shal not eate with your bodily mouthe this Bodie that you see nor shal ye with your bodily mouthe drinke that Bloud whiche they shal sheadde that shal Crucifie me I geue you a certaine Sacrament The same beinge spiritually vnderstanded geueth you life So saith S. Basile Gustate videre quoniam suauis est Dominus Taste ye and see that the Lorde is gratious And further he saith We haue oftentimes marked in the Scriptures that the inwarde powers of the minde haue their names of the outwarde members of the Body Therefore for as muche as our Lorde is the true Breade and his Fleashe the true foode It must needes bee that the desectation and pleasure of the same be mooued and caused within vs by a spiritual kinde of taste Againe he saith Further wee say that there is a certaine Spiritual mouthe of the inner man wherewith he is feadde receiuinge the Woorde of life which is the Breade that came from Heauen Likewise saith S. Augustine Fides habet ocâ—los suos Faith hath eies of her owne to see with al. Againe Intus bibendo foelix sum Happy am I when I drinke in my harte within And againe Panis iste interioris hominis quaerit esuriem This Breade seeketh the hunger of the inner man So saith Leo Circa hoc Corpus Aquilae sunt quae alis circumuolant spiritualibus Aboute this Bodie be Egles that flee aboute it with spiritual winges So likewise Origen Idcircò verum lumen dicitur vt habeant oculi animae quo illuminentur idcirco verbum vt habeant aures quod audiant idcirco Panis vitae vt habeat gustus animae quod deguster Therfore is Christe called the Light that the eies of the Soule may haue whereby they may be lightened Therefore he is called the Woorde that the eares of the soule may haue what to heare and therefore he is called the Breade of life that the sense of the soule may haue what to taste So Tertullian Auditu deuorandus est intellectu ruminandus Fide digerendus Christe by hearinge must be deuoured by vnderstandinge must be chewed and by Faithe must be digested In like sorte Chrysostome Magnus iste Panis qui replet mentem non ventrem This is that greate Breade that feedeth not the bellie but the minde Therefore S. Augustine saith Christus dixit se esse Panem qui de Coelo descendit hortans vt credamus in ipsum Credere enim in eum hoc est manducare Panem viuum Christe named him selfe the Breade that came from Heauen exhortinge vs to beleeue in him For beleeuinge in him is the eating of the Breade of life Hereby it is plaine that Christes meaninge is spiritual as Christe him selfe and al the Olde Fathers and Doctours of the Churche haue expounded it not Real Carnal Grosse and Fleashely as M. Hardinge imagineth M. Hardinge wil say That the Eatinge with the mouthe and the grindinge with the teeth is a Worke Spiritual By this sense he is a good Proctour for the Capernaites and must néedes say that they had a Spiritual vnderstandinge How be it Chrysostome wil not wel suffer this euasion His woords be plaine Quid est Carnaliter intelligere Simpliciter vt res dicuntur neque aliud quippiam cogitare what is it to vnderstand Carnally It is to vnderstande plainely euen as the thinges be vttered and to thinke vpon nothinge els Therefore S. Augustine saith Figura est praecipiens Passioni Domini communicandum esse suauiter atque vtiliter recondendum in memoria quòd Christus pro nobis mortuus sit The saieing of â—hriste touching the Eating of his Fleashe is a Figure or manner of speache commaundinge vs to be partakers of Christes Passion and with conforte and profit to lay vp in our memorie that Christe hath suffered Death for vs. This therefore was Christes meaninge and this is the very Eatinge of his Fleashe Nowe let vs see what sense the Capernaites geathered hereof Origen saithe Accidit vt simpliciores nescientes distinguere quae sint quae in Scripturis Diuinis interiorihomini quae exteriori depuâ—anda sint vocabulorum similitudinibus falsi ad ineptas quasdam fabulas figmenta inania se contulerint It happeneth sometime that simple men beinge not hable to put difference bytweene those thinges in the Scriptures that perteine to the inner man and those thinges that perteine to the vtter man are deceiued by the likenesse of woordes and so fal into foolishe fables and vaine fantasies So saithe S. Hierome Cum Seniores putentur in Ecclesia Principes Sacerdotum Simplicem sequendo Literam occidunt Filium Dei Where as they are taken for the Elders in the Churche and the Chiefe of the Priestes by folowinge the Plaine Letter they kil the Sonne of God Euen thus it happened vnto the Capernaites that Christe spake Spiritually of eatinge with Faithe they vnderstoode grossely of eatinge with the téeth as though they should swallow downe his Fleashe into their bodies as other meates euen in such grosse sorte as M. Hardinge woulde now teache the people to eate Christes Bodie Tertullian openeth their errour in this wise Durum intolerabilem existimarunt sermonem eius quasi verè Carnem suam illis edendam determinasset They thought his speache was harde and intolerable as though he had determined to geue them his Fleashe verily and in deede to be eaten with their mouthes Therin saith TertulliaÌ„ stoode their errour Now to consider M. Hardinges gheasses first he saithe The Capernaites were offended with Christes woordes Ergo it is likely Christe meante he woulde geue his Bodie Really and Carnally in the Sacrament Firste Nicolas Lyra M. Hardinges owne Doctour saithe That these woordes of Christe in the sixthe of Iohn
to saye the Bodie of Christe if it were before our eyes it shoulde be Visible But beinge taken vp into Heauen and sittinge at the Right hande of the Father vntil al thinges be restoared accordinge to the woordes of the Apostle S. Peter it cannot be called thence Therefore S. Augustine saythe When Christe is eaten life is eaten and when we eate him we make no partes of him And againe S. Augustine saith Sacramentum est sacrum signum A Sacrament is a holy token And what this woorde Signum meaneth he declareth in his booke De doctrina Christiana Signum est res praeter speciem quam ingerit sensibus aliud quiddam faciens in cogitationem venire A Signe is a thinge that bisides the sight that it offreth vnto the eies causeth an other thinge to come into our minde Againe vnto Bonifacius Onlesse Sacramentes had some likenes of the thinges whereof they be Sacramētes then were they no Sacramētes at al. And againe Sacramentes be Visible Signes of heauenly thinges but the thinges them selues beinge inuisible are honoured in them neither is that elemēt beinge Consecrate by the blissinge so to be taken at it is in other vses This is the iudgement of Berengarius agreeinge throughly with the woordes and sense of the Holy Fathers and confirmed and auouched by the same Now let vs see the Confutation hereof In a Councel holden at Rome vnder Pope Nicolas the. 2. Berengarius was forced to recante in this wise Credo Corpus Domini nostri Iesu Christi Sensualiter in veritate manibus Sacerdotum tractari frangi fidelium dentibus atteri I beleue that the Bodie of our Lorde Iesus Christe sensibly and in very deede is touched with the handes of the Priestes and broaken and rente and grounde with the teethe of the Faithful This was the consente and iudgement of that Councel And what thinketh M. Hardinge of the same Certainely the very rude Glose findeth faulte herewithal and geueth this warninge thereof vnto the Reader Nisi sanè intelligas verba Berengarij c. Onlesse yowe warily vnderstande these woordes of Berengarius you wil fal into a greater Heresie then euer he healde any Thus these Fathers by theire owne frendes Confession redresse the lesse erroure by the greater and in plaine woordes in General Councel by solemne waie of Recantation professe a greater Heresie then by their owne iudgement euer was defended by Berengarius Further if this be in deede the Catholique Faith as M. Hardinge woulde so faine haue al the worlde to beleeue and Bertramus and Iohannes Scotus bothe very famouse and greate learned men wrote openly against it with the good contentation of the worlde and without the apparent controlment of any man two hundred yéeres or more before Berengarius was borne let him better aduise him selfe whether these woordes were truely or boldely or rashely or wisely with such affiance vttered and auouched of his side That this his Faithe was neuer impugned by any man before the time of Berengarius But that M. Hardinge calleth the Catholique Faithe is in déede a Catholique Erroure the contrary whereof hath euermore béene taught and defended by al the olde learned Catholique Fathers as maye wel appéere by that is already and hereafter shal be alleged of their writinges Certainely they that nowe condemne Berengarius for vsinge the plaine woords and Expositions of the Olde Fathers woulde as wel condemne S. Augustine S. Hierome S. Ambrose and the reaste were it not for the Credite and Authoritie of their Names The Doctours that haue beene sithence the time of Berengarius saithe M. Hardinge haue more often vsed these termes Really Carnally c. then other Olde Doctours within sixe hundred yeeres after Christe In these fewe woordes M. Hardinge hath handsomely conueied in a greate vntrueth For this Comparatiue More often presupposeth the Positiue Therefore the sense hereof must be this The Olde Doctours often vsed these Termes Really Fleashly c. albeit not so often as others of the later yéeres But. M. Hardinge knoweth this is vntrue For neither hath he here yet shewed nor is he hable to shewe that in this case of the Sacrament any of these termes was euer vsed by any one of al the Olde Ancient writers Wherof we may wel reason thus The Olde Catholique Fathers intreatinge of the Substance of the Sacrament neuer vsed any of these woordes Really Carnally c. Therefore it is likely they neuer taught the people to beleue that Christes Bodie is presente Really and Fleashely in the Sacrament Contrarywise they in their Sermons called the Sacrament a Figure a Signe a Remembrance of Christes Bodie therefore it is likely they woulde haue the Catholique people so to iudge and beléeue of the Sacrament M. Hardinge The .7 Diuision Here before that I bringe in places of auncient Fathers reportinge the same Doctrine and in like termes as the Catholike Churche dooth holde concerninge this Article least our opinion herein might happily appeare our Carnal and Grosse I thinke it necessarie briefely to declare what maner a true Bodie and Bloude is in the Sacrament Christe in him selfe hathe but one Fleashe and Bloud in Substance whiche his Godhead tooke of the Virgin Marie once and neuer afterwarde leafte it of But this one Fleashe and Bloude in respecte of double qualitie hathe a doubleconsideration For at what time Christe liued here in earthe amonge men in the shape of man his fleashe was thralle and subiecte to the frailtie of mannes nature sinne and ignoraunce excepted That fleashe beinge passible vnto deathe the souldiours at the procurement of the Iewes crucified And suche manner Bloude was at his passion sheadde foorthe of his Bodie in sight of them whiche were then present But after that Christe rose againe from the deade his Bodie from that time forwarde euer remainethe immortal and liuely in daunger no more of any infirmitie or sufferinge muche lesse of deathe but is become by diuine giftes and endowementes a spiritual and a diuine Bodie as to whom the Godhead bathe communicated Diuine and Godly properties and excellencies that beene aboue al mannes capacitie of vnderstandinge This Fleashe and Bodie thus considered whiche sundrie Doctours calle Corpus Spirituale Deificatū A Spiritual and a Deified Bodie is geuen to vs in the blessed Sacrament This is the doctrine of the Churche vttered by S. Hierome in his Cōmentaries vpon the Epistle to the Ephesians where he hath these woords Dupliciter verò Sanguis Caro intelligitur vel Spiritualis illa atque Diuina de qua ipse dixit Caro mea verè est cibus Sanguis meus verè est porus Et Nisi manducaueritis Carnem meam Sanguinem meū biberitis non habebitis vitam aeternam Vel Caro quae Crucifixa est Sanguis qui militis effusus est lancea That is The Bloude and Fleashe of Christ is vnderstanded two waies either that it is that spiritual and
the ritche they haue eaten and adored al that be the ritche of the earthe For they haue ben brought to the table of Christe and doo take of his Bodie and Bloude but they doo adore onely and be not also filled for as muche as they doo not folowe him Likewese in his exposition vpon that Psalme Al the ritche also saith he there of the earth haue eaten the Bodie of the humblenesse of their Lorde neither haue they ben filled as the poore vntil the folowing But yet they haue adored and woorshipped 170 It that is by adoration they haue acknowleged Christe their Lorde there present The B. of Sarisburie This place maye be passed ouer with the former answeare S. Augustine here speaketh of the Adoringe of Christe and not one woorde of the Adoringe of the Sacrament The whole drifte of his talke standeth in an Allegorie of Hungringe Eatinge Fillinge and Adouringe We Hunger Christe we Eate Christe we be Filled with Christe sittinge in Heauen and likewise we Adoure and woorship Christe sittinge in Heauen But S. Augustine saithe Comedunt Pauperem They Eate Christe beinge poore We knowe that Christe is nowe no lenger in the Dispensation of his Pouertie God hathe exalted him and geuen him a Name aboue al Names and made al thinges subiecte to his feete But S. Augustine calleth him Poore for that he so humbled him selfe and became obedient vnto the Deathe euen vnto the Deathe of the Crosse. In this respecte of his Crosse of his Deathe of his Pouertie wee embrace him we liue by that Bodie that was broaken for vs we be refreashed by that Bloude that was sheadde for vs. And thus we Eate Christe and be relieued and haue our life by him onely in respecte of his Bloud sheaddinge and of his Pouertie The Poore that haue refused and forsaken them selues Eate Christe sittinge in Heauen and are Filled with him But the Ritche Eate him and Adoure him likewise sittinge in Heauen but they are not Filled They see that Christe is the very true Messias that was looked for they see that al thinges are fulfilled that were written of him in the Prophetes and that his name is published vnto the endes of the worlde they beléeue that there is none other name vnder Heauen whereby they can be saued Therefore they Professe his Name they Beleeue in him they Eate him and Adoure him But they make some accompt◠of the Worlde they forsake not them selues they folowe not Christe and therefore they are not filled with him Thus dooth S. Augustine expounde his owne meaninge Inde erat Piscator c. Of those Poore was Peter and Iohn and Iames and Matthew the Publicane They did Eate and weare filled for they suffred the same thinges that they had Eaten ▪ Christe gaue to them his Supper he gaue to them his Passion He is filled that foloweth the same Hitherto S. Augustine speaketh not one woorde of Adoration either of the Sacrament or of Christes Bodie as beinge Really Presente in the Sacrament Therefore M. Hardinge was the more blamewoorthy thus to adde woordes of his owne vnto S. Augustine and so vtterly to falsifie and to corrupte his meaninge It is no good Catholique pointe so to vse the Olde Fathers Uerily where as S. Augustine writeth thus Nec sicut Pauperes saturati sunt vsque ad imitationem Sed tamen Adorauerunt Neither were they filled as the Poore euen vnto the folowinge and yet notwithstandinge they Adoured M. Harding addeth therto of his owne a pretie litle it which he found not in S. Augustine so maketh it vp thus But yet haue they Adoured and woorshipped it and as if it were good text of S. Augustine afterward he furnisheth it out with this Exposition or Cōmentarie of his owne that is They haue acknowleged by Adoration Christe their Lorde there present His frendes wil hardely thinke there is so muche conninge in his dealinge He cannot lightly lacke Authorities as longe as he canne thus shape thē of his owne But S. Augustine knoweth not neither this Commentarie not this texte nor euer gaue M. Hardinge to vnderstande of this Corporal Presence As it is saide and prooued before wée sée Christe and worship Christe sittinge in Heauen Certainely S. Augustine who best knew his owne minde saith thus Habes aurum sed nondum tenes Praesentem Christum Thou hast golde but thou holdest not yet Christe Present S. Augustine saithe Christe is not here present M. Hardinges Commentarie saith Christe is here presente Now let the Reader consider whether of these twoo he wil beléeue M. Hardinge The .24 Diuision Furthermore writinge against Faustus the Heretike of the Manichees secte amongst other thinges he sheweth how the Ethnikes thought that Christen people for the honour they did before the Blissed Sacrament that is of Breade and VVine consecrated did honour Bacchus and Ceres whiche were false Goddes honoured of the Gentiles for the inuention of VVyne and Corne. VVhereof may iustly be gathered an argument that in those daies faithful people worshipped the Bodie and Bloud of Christe in the Sacrament vnder the Formes of Breade and VVine For els the Infidels coulde not haue suspected them of dooinge Idolatrie to Bacchus and Ceres The B. of Sarisburie This Gheasse hath neither sense nor sauour in it And therefore I maruel that M. Hardinge beinge learned and hauing as he saith suche stoare and choise of other woulde euer vse this for an argument For the very children in Grammar Schooles can tel him that the Heathens that Adoured Bacchus and Ceres as their Goddes yet notwithstandinge neuer gaue godly honour to Breade and Wyne And Cicero him selfe beinge an Heathen was hable to say Quis tam stultus est vt id quo vescitur credat esse Deum Who is so very a foole that wil beleeue the thinge that he eateth to be his God And in like sorte Iuuenal an Heathen Poete scorneth at this folie O Sanctas gentes quibus haec nascuntur in agris Numina O happy is that people that hath Goddes growinge in their fieldes The Heathens in their rude Gentilitie thought that Bacchus and Ceres had first founde out and taught them the vse of Breade and Wyne where as before they feadde of Akecornes and dranke water and therefore in remembrance and witnesse of so greate a benefite they honoured the one with Breade and the other with Wyne But that they euer honoured the Elementes of Breade and Wine I thinke M. Hardinge is not hable wel to shew Therefore he might haue formed his argument in this sorte The Christians were thought to honour their Sacramentes as the Heathens honoured Breade and Wine But the Heathens neuer honoured Breade and VVine with godly honour Ergo The Christians neuer honoured their Sacramentes with godly honour M. Hardinge The .25 Diuision One other most euident place touchinge this Honour and Adoration wee finde in him rehearsed by Gratian Li. Senten
Bloude the Capernaites hearinge his woordes imagined euen as M. Hardinge nowe dooth that he meante a very Fleashly Eatinge with their Bodily mouthes and therefore beganne to be offended and saide His speache was ouer harde and departed from him Upon occasion hereof S. Augustine writeth thus Ipsi erant duri non sermo Christus instruxit eos qui remanserant ait illis Spiritus est qui viuificat Caro autem nihil prodest Verba quae locutus sum vobis Spiritus sunt vita Spiritualiter intelligite quod locutus sum Non hoc Corpus quod videtis manducaturi estis nec bibituri illum Sanguinem quem fusuri sunt qui me Crucifigent Sacramentum aliquod vobis commendaui Spiritualiter intellectum viuificabit vos They were harde Christes woorde was not harde Christe instructed them that remained and saide vnto them it is the Sprite that geueth life the Fleashe profiteth nothinge The woordes that I haue spoken are Sprite and Life Vnderstande ye spiritually that I haue spoken Ye shal not Eate this Bodie that ye see neither shal ye drinke that Bloude that they shal sheadde that shal Crucifie me I haue recommended vnto you a certaine Sacrament Beinge Spiritually vnderstanded it wil geue you life These woordes be plaine of them selfe and neede no longe construction The difference that M. Hardinge hath diuised bytweene Christes Bodie in Substance and the self same Bodie in respecte of qualities is a vaine Glose of his owne without Substance For S. Augustine saith not as M. Hardinge woulde faine haue him to saie Ye shal not Eate this Bodie with your bodily mouth Quale videtis vnder suche Conditions and qualities of Mortalitie and Corruption as yowe nowe see it but Quod videtis that is Yowe shal not eate the same Bodie in Nature and Substance that nowe ye sée Neither was the Bodie of Christe at that time when he Ministred the holy Communion and spake these woordes to his Disciples endewed with any suche qualities For it was neither Spiritual nor Inuisible nor Immortal but contrarywise Earthly Uisible and subiecte to Death To be shorte S. Augustine speaketh not one woorde neither of this Carnal Presence nor of Secrete Beinge vnder Couerte nor saith as M. Hardinge saithe that the very Bodie of Christe is a Figure of Christes Bodie nor imagineth in Christe two sundrie sortes of Natural Bodies nor knoweth any one of al these M. Hardinges strange Collections Thus onely he saith Non hoc Corpus quod videtis manducaturi estis Touchinge your Bodily mouth Ye shal not Eate this Bodie of mine that ye see Of whiche woordes M. Hardinge contrary to S. Augustines expresse and plaine meaninge as his common wonte is concludeth the contrary Ergo with youre Bodily Mouth ye shal eate this self same Bodie in Substance that ye see Nowe for as muche as M. Hardinge wil saie Wée diuise Figures of our selues without cause and that Christes woordes are plaine and ought simply to be taken as they sounde without any manner Figure I thinke it therefore necessarie in fewe woordes to shewe bothe what hath leadde vs and al the Ancient Writers and Olde Doctours of the Churche thus to expounde the Woordes of Christ and also howe many and howe strange and monstrous Figures M. Hardinge with his Bretherne are driuen to vse in the Exposition of the same And to passe ouer al the Olde learned Fathers whiche in their writinges commonly cal the Sacrament a Representation a Remembrance a Memorie an Image a Likenes a Samplar a Token a Signe and a Figure c. Christe him self before al others seemeth to leade vs hereunto bothe for that at the very Institution of the holy Mysteries he saide thus Doo ye this in Remembrance of me And also for that in the sixth Chapter of S. Iohn speakinge of the Eatinge of his Fleashe he forewarned his Disciples of his Ascension into Heauen and shewed them that his very Natural Fleashe Fleashely receiued canne profite nothinge Moreouer it is not agréeable neither to the Nature of a Man Really and in deede to eate a mannes Bodie nor to a mannes Bodie Really and in deede without Figure to be Eaten For that S. Augustine saith were Flagitium facinus An horrible wickednes And againe he saithe Horribilius est humanam Carnem manducare quà m perimere Sanguinem humanum bibere quà m fundere It is a more horrible thinge to eate mannes Fleashe then it is to kille it and to drinke mannes Bloude then it is to shead it For this cause he concludeth Figura ergo est Therefore it is a Figure And in like manner Cyrillus saithe Sacramentum nostrum non asseuerat Hominis manducationem Our Sacrament auoucheth not the Eatinge of a man Againe in these woordes of Christe we finde Duo disparata that is two sundrie termes of sundrie Significations and Natures Panis and Corpus whiche as the learned knowe cannot possibly be Uerified the one of the other without a Figure By sides al this in euery of these clauses whiche so nearely touche Christes Institution there is a Figure To drinke the Cuppe of the Lorde In steede of the Wine in the Cuppe it is a Figure To drinke Iudgement Iudgement is a Spiritual thinge and cannot be dronken with the mouth Therefore it is a Figure My Bodie that Is geuen that Is broken in steede of That Shal be geuen and That Shal be broken is a Figure I am Breade Christe Really and in deede was no material Breade It is a Figure The Breade is the Communication of the Lordes Bodie In steede of these woordes It representeth the Communication of the Lordes Bodie It is a Figure The Cuppe is the Newe Testament The Cuppe in deede and verily is not the Newe Testament Therefore it is a Figure In euery of these Clauses M. Hardinge must needes see and confesse a Figure and so it appeareth that in the very Institution of Christes Holy Mysteries there are vsed a greate many and sundrie Figures al notwithstandinge both consonant to Reason and also agréeable to Goddes Holy woorde But nowe marke wel I beseeche thée good Christian Reader howe many and what kindes of Figures M. Hardinge and the reste of his companie haue benne forced to imagin in these cases First they saie This pronowne Hoc This signifieth not This Breade as al the Olde Writers vnderstande it but Indiuiduum Vagū whiche is neither Breade nor any certaine determined thinge elles but onely one certaine thinge at large in generalitie This Uerbe Est They expounde thus Est hoc est Transubstantiatur Suche a Figure as neuer was vsed of any Olde Authoure either Holy or Profane or Heretique or Catholique or Greeke or Latine In these woordes Take ye Eate ye This is my Bodie They haue founde a Figure called Hysteron Proterō whiche is when the whole speache is out of order and that set byhinde that shoulde goe before For thus they are driuen to shifte it and turne it This is
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
places the rehearsal of a fewe may serue for many Origen in a Homilie speaking reuerently of this blessed Sacrament saith that when a man receiueth it our Lorde entreth vnder his roofe and exhorteth him that shal receiue it to humble him selfe and to saie 241 vnto it Domine non sum dignus vt intres sub tectum meum I Lorde am not worthy that thou enter vnder my Roofe The B. of Sarisburie Who so euer erreth in this Article committeth Idolatrie and geueth Goddes honoure to a corruptible creature that is no God Therefore it behooued M. Hardinge herein to leaue his gheasses and to allege none but good substantial and weighty reasons and that so muche the more for that none of the Olde Catholique Fathers euer either erected Temples or Proclaimed Holy Daies in the name of the Sacrament or euer willed the People to Adoure it as the Maker of Heauen and Earthe or to beléeue in it or to calle it God This notwithstanding the reasons that M. Harding hath here founde out are so sclender so simple guilefully and vntruely geathered that his freÌ„des of that side maie happili suspecte he hath vsed some collusioÌ„ to betraie their cause But to take awaie occasion of cauil first wée stedfastly beléeue plainely confesse that Christe is the Sonne of God Uery God of Uery God That he is the True God and life euerlastinge That he is God Blissed for euer and that Who so euer trusteth in him shal neuer be confounded And wée vtterly deteste and accurse the Arians the Nestorians the Photinians and al other like Heretiques that either haue taught or any waie doo teache the contrary Neither is this question mooued of Christ him selfe vnto whom we knowe al manner godly Reuerence honoure is be we but onely of the Mystical Breade whiche by the witnesse of the Catholike learned Fathers is not Christe him selfe but onely a Sacramente of Christe Whiche Sacramente Ireneus saithe standeth of two thinges the one Earthly the other Heauenly not that the one is Really lapped vp or shutte within the other wherein reasteth M. Hardinges errour but that as Chrysostome saithe The one is Sensible the other Intelligible as it is also in the Sacramente of Baptisme Or that as S. Augustine saithe The one parte is the Signe the other the thinge Signified Or that as Tertullian saithe The one parte is the Figure the other the thinge Figured The Sacramente is the Earthely thinge Christes Bodie is the Heauenly thinge The Sacrament is Corruptible Christes Bodie is Glorious The Sacramente is laide vpon the Table Christes Bodie is in Heauen The Sacramente is receiued into our Bodies Christes Bodie is onely receiued into our Soules For manifeste proufe of this difference S. Augustine writeth thus Huius rei Sacramentum alicubi quotidiâ— alicubi certis interuallis dierum in Dominico praeparatur de Mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res verò ipsa cuius est Sacramentum omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit The Sacramente of the Bodie of Christe is prepared in the Churche in some places euery daie in somme places vpon certaine daies and is receiued from the Lordes Table of some vnto life of some vnto Condemnation But the thinge it selfe that is the Bodie of Christe beinge in Heauen whereof it is a Sacramente is receiued of eueryman vnto life and of noman to Condemnation who so euer be partetaker of it Againe he saithe Qui non maneâ— in Christo c. He that abideth not in Christe nor hath Christe abidinge in him doubtelesse he eateth not his Fleashe not drinketh his Bloude notwithstandinge he Eate and Drinke the Sacrament of so greate a thinge vnto his iudgemente By these fewe examples it is plaine that the Sacramente of Christes Bodie is one thinge and Christes Bodie it selfe is an other thinge and that in Common and natural manner of speache neither is Christes Bodie the Sacramente nor the Sacramente Christes Bodie By these woordes of Ireneus M. Hardinge as he hath no manner likelyhoode to prooue that he séekethe for so he vtterly ouerthrowethe his whole fantasie of Transubstantiation For Ireneus calleth the Earthely parte of the Sacramente not the Formes and Accidentes as M. Hardinge imaginethe but the very Substance and Nature of the Breade and that sutche Breade as increasethe and nourrishethe the Substance of our Fleashe For so he writeth Ex quibus augetur consistit Carnis nostra Substantia But Origen teachethe vs when wée receiue the Sacramente to saie Domme non sum dignus Therefore saithe M. Hardinge the Sacramente was called Lord and God Alas what a miserable case is this that cannot possibly stande without Falsifieinge and Mayminge of the holy Fathers Of the Falsiâ—ieinge afterwarde But touchinge the Mayminge and manglinge of these woordes of Origen yf it might haue pleased M. Hardinge to haue reported them whole as he founde them there had ben no manner cause of doubte For thus the woordes lie Intrat etiam nunc Dominus sub tectum Credentium duplici Figura vel more c. Euen nowe the Lorde entrethe vnder the roufe of the Faithful by two sundrie waies For euen nowe when the Holy and Godly Bishoppes enter into your house then throwgh them the Lorde entreth And be thow persuaded as yf thow receiuedst the Lorde him selfe And when thow receiuest that Holy Meate and that vncorruptible Banket the Lorde entret vnder thy roufe Our Lorde saithe Origen entreth vnder our roufe bothe when wee receiue a Holy man and also when wee receiue the Holy Sacrament And as Christe entreth into vs by the one so doothe he also enter into vs by the other So saithe the same learned Father writing vpon the Gospel of S. Mathew Qui Discipulos Christi tradit ipsum Christum tradit Who so betraieth the Disciples of Christe betraieth Christe him selfe Now if M. Hardinge wil say by force of these woordes that Christe entreth Really and Substantially into our mouthes then must he also saye that Christe likewise entreth Really and Substantially into our material houses But for ful Resolution hereof S. Ambrose saithe That the Bodie of Christe it selfe entreth not into our Bodies Thus â—e writeth Non iste Panis qui vadit in ventrem sed Panis Vitae aeternae qui animae nostrae substantiam fulcit Christes Bodie is not the Breade that entreth into our bellie but the Breade of euerlasting life that feedeth the Substance of our Soule And therefore S. Cyprian saithe The Bodie of Christe is the meate of our Soule not the meate of our Bodie â–ª For this cause Origen him selfe in the selfe same Homilie saith thus Domine non sum dignus vt intres sub â—ectum meuÌ„ Sed tantùm dic verbo tantùm veni Verbo VerbuÌ„ est aspectus tuus â–ª Lorde I am not woorthy that thou shouldest enter vnder my
seipsum Quis audeat manducare Dominum suum Et tamen ait qui manducat me viuet propter me VVhat manner a voice is it that ye haue heard of our Lorde inuitinge and biddinge vs to the feast VVho hath inuited VVhom hath he inuited And who hath made preparation The Lorde hath inuited the seruantes and hath prepared him selfe to be meate for them VVho dareth be so bolde as to eate his Lorde And yet he saithe He that eateth mee shal liue for cause of mee Cyrillus accompteth 246 the SacrameÌ„t for Christ and God the worde and for God in this saieing Qui carnem Christi manducat vitam habet aeternam Habet enim haec caro Dei verbum quod naturaliter vita est Proptereà dicit Quia ego resuscitabo eum in nouissimo die Ego enim dixit id est Corpus meum quod comedetur resuscitabo eum Non enim alius ipse est quà m Caro sua c. He that eateth the fleashe of Christe hath life euerlastinge For this fleashe hath the woorde of God whiche naturally is life Therefore saithe he that I wil raise him in the laste daie For I quothe he that is to saie my Bodie whiche shal be eaten shal raise him vp againe for he is no other then his fleashe c. The B. of Sarisburie It is true that S. Augustine saithe that Christe prepared him selfe to be meate for vs. For Christe him selfe saith He that eateth mee shal liue through mee Neither was it so needeful for proufe hereof to borrowe S. Augustines woordes out of Beda He might haue founde the same meaninge both in S. Augustine him selfe and also in other olde Fathers in sundrie places S. Augustine writeth thus Panis est Panis est Panis est Deus Pater Deus Filius Deus Spiritus SaÌ„ctus Deus qui tibi dat nihil melius quaÌ„ tibi dat It is Bread it is Breade and it is Breade meaning thereby not the Sacramente but the Spiritual Breade of life God the Father God the Sonne and God the holy Ghost God that geueth it vnto thee geueth thee no better thinge then him selfe So S. Hierome Sancti vescuntur Coelesti Pane saturantur omni Verbo Dei eundem habentes DominuÌ„ quem Cibum Holy men eate the Heauenly Breade and are filled with euery Woorde of God hauinge the same Lorde that is their Meate So S. Gregorie Praesepe natus impleuit qui Cibum Semetipsum mortalium mentibus praebuit Beinge borne he filled the mâ—nger that gaue him selfe Meate to the mindes or Soules of men In this sense and none otherwise Cyrillus saithe I that is to saye my Bodie that shal be eaten shal raise him vp againe For Christe is none other then his Fleashe Al these saieinges be true and out of question Yet notwithstandinge that M. Hardinge woulde geather hereof is not true that is that either S. Augustine or any of these holy Fathers euer called the Sacramente either Lorde or God or Christe him selfe S. Augustine in diuers places teacheth vs that Christes Bodie it selfe and the Sacramente thereof are sundrie thinges And the difference he openeth in this sorte That Christes Bodie is receiued inwardely with the minde but the Sacrament is outwardely pressed and bruesed with the toothe And therefore he calleth the Sacrament Panem Domini The Breade of the Lorde But Christe him selfe he callethe Panem Dominum The Breade that is our Lorde And expoundinge these woordes of Christe Geue vs this day our dayly Breade He saithe thus This Dayly Breade wee may vnderstande either for the Sacramente of Christes Bodie whiche wee receiue euery daye as then the whole people vsed to doo or for that Spiritual foode of Christes Bodie it selfe of whiche our Lorde saithe Woorke ye the Meate that perisheth not and againe I am that Breade of Life that came downe from Heauen Here wee see an other notable difference bitwéene Christes Bodie it selfe and the Sacrament of his Bodie And if it had pleased M. Hardinge to haue taken better viewe of his places thus he might haue séene S. Augustine him selfe euen in the same place expounde him selfe For thus he saithe Nulli est aliquatenus ambigendum tunc vnumquenque Fidelium Corporis Sanguinis Domini participem fieri quando in Baptismate membrum Christi efficitur nec alienari ab illius Panis Calicisque consortio etiam si antequam Panem illum Comedat Calicem bibat de hoc saeculo in vnitate Corporis Christi constitutus abscedat Sacramenti enim illius participatione ac beneficio non priuatur quando ipse hoc quod illud Sacramentum Significat inuenit Noman may anywyse doubte but that euery Faithful man is then made partetaker of the Bodie and Bloude of Christe when in Baptisme he is made a member of Christe and that he is not put from the felowship of that Breade and Cuppe although he departe this life in the Vnitie of Christes Bodie before he Eate of that Breade or Drinke of that Cuppe For he looseth not the partetaking and benefite of that Sacrament so longe as he findeth the thing that is the Bodie of Christe it self whiche is Signified by that Sacramente Here S. Augustine teacheth vs that a Faithful man is partetaker of Christes Bodie it selfe ye althoughe he receiue not the Sacrament of his Bodie And as S. Augustine in these woordes here alleged by M. Hardinge saithe Christus praeparauit Cibum Seipsum So writinge vpon S. Iohn he saithe thus Christus inuitauit nos ad Euangelium suum ipse Cibus noster est quo nihil dulcius sed si quis habeat palatum in Corde Christe hath called vs vnto his Gospel and he himself is our Meate then whiche meate there is nothinge sweeter if a man haue wherwith to taste it in his harte So againe he saithe Deus Panis intus est Animae meae God is the inwarde Breade not to enter into my Bodily mouthe but of my Soule Thus wée see The one parte of M. Hardinges tale is true That Christe him selfe is our Breade But the other partâ— is vnture That the Sacramente is that Breade And it were a strange forme of reasoninge to say thus Christe is our foode wee eate him with our Soule and with our Sprite and liue by him Ergo the Sacrament in S. Augustines time was called Lorde and God The errour falshead of this Argumente bisides sundry other infirmities standeth in the Equiuocation or double taking of this woorde Eating whiche hath relation sometime to the material mouthe of our Bodie Sometime to Faithe whiche is the Spiritual mouthe of our Soule S. Iohn saith Christe hath wasshed vs with his Bloude And S. Bernarde saithe Lauemur in Sanguine eius Let vs bathe our selues in the Bloude of Christe Yet M. Hardinge may not hereof conclude that the Water of Baptisme in deede and Uerily is that Bloude M. Hardinge The .8 Diuision Noman