Breade and not that Breade that it is called That is to say the Sacrament of Christes Body or the Mysterie of any Holy thinge as Christian men beléeue of it like as Chrysostome also saith of the water of Baptisme Ethnicus cum audit lauacrum Baptismi persuadet sibi simpliciter esse aquam A Heathen when he heareth of the bathe of Baptisme beleeueth it is nothing els but plaine wâ—ter But that the thinge whiche our bodily mouthe receiueth is very Breade both the Scriptures and also the olde Catholike Fathers haue put it out of doubte S. Paule fiue times in one Chapter nameth it Breade Cyrillus saithe Christe vnto his faithful Disciples gaue peeces of Breade And S. Augustine saithe The thinge that ye see is Breade as your eyes beare you witnesse I passe by Gelasius Theodoretus Chrysostome Origen Iustinus Martyr Irenaeus Clemens and others who altogeather with one consent haue confessed that in the Sacrament there remaineth the nature and substance of Breade Wherefore it is muche presumed of M. Hardinge to say there remaineth no Breade specially hauing nothing to beare him in his Authour here alleged Yet for aduantage he hath also falsified Tertullian Englishing these woordes Illum panem Him as if it were the person of a man as Thomas Ualois writinge vpon S. Augustine De ciuitate Dei hath turned this woorde Apex which was the tufte or creaste of the Flamines hatte into a certaine Chronicler that wrote stories Or as the Diuines of late yeres vpon the Gospel of S. Iohn of this Greeke woorde Lonche whiche signifieth a Speare haue made Longinus the Blynde knight If Tertullian had not meante Illum Panem that Breade he woulde not haue saide Illum at al but rather Illud referringe the same vnto Corpus A smal difference betwéen Him and It. So was there smal difference between Sibboleth and Shibboleth Yet was it sufficient to discrie the traitour And where as M. Hardinge thus hardly and violently contrary to the phrase and manner of speache and as it may be doubted contrary to his owne knowlege and conscience hath Translated Illum Panem Him so as to my remembrance neuer did man before meaninge it was the very person of a man that the woman had in hir hande and did eate before other meates Cyrillus saithe Non asseueramus anthropophagiam Wee teache not our people to eate the person of man But who can better expounde Tertullians minde then Tertullian him selfe In his Booke De Corona militis speakinge of the same mater he calleth it Sacramentum Eucharistiae The Sacrament of thankes geuinge And against Marcion he writeth thus Christus non reprobauit panem quo Corpus suum repraesentat Christe refused not the Breade wherewith he representeth his Body And S. Augustine likewise saith In sacramentis Videndum est non quid sint sed quid significent Touching Sacramentes wee must consider not what they be in deede but what they signifie So also saithe S. Chrysostome Ego non aspectu iudico ea quae videntur sed mentis oculis Corpus Christi video I iudge not those thinges whiche are seene after the outwarde appearance but with the eyes of my minde I se the Body of Christe This is the thinge that the husbande beinge a Heathen coulde not see For beléeuinge not in Christe he coulde not vnderstande that the Breade should be the Sacrament or Mysterie of Christes Body And that this was the very meaninge of Tertullian it may wel appeare by the woordes that immediatly folow The husbande saithe he wil doubte whether it be poyson or no and therefore wil dissemble and beare for a while that at length he may accuse his wife for poysoninge before a Iudge and doo hir to death and haue her dower Touchinge S. Augustine and Origen the portion so taken was to be vsed with reuerence as beinge the Sacramente of Christes Body and so ought wée also reuerently to haue and to order the water of Baptisme the Booke of the Gospel and al other thinges that be of God as the Iewes were also commaunded to keepe their Manna reuerently in a golden potte Tel me saith S. Augustine Whether of these twoo thinges trowe ye to be the greater the Body of Christe meaninge thereby the Sacrament of Christes Body or the woorde of Christe If ye wil answeare truely ye must needes say that the woorde of Christe is no lesse then the Body of Christe Therefore looke with what diligence ye take heede when the Body of Christe is ministred vnto you that no parte thereof fal vnto the grounde euen so with like â—â—igence must ye take heede that the woorde of God beinge once receiued be not loste from a pure harte Likewise S. Chrysostome touchinge the same Si haec vasa sanctificata ad priuatos vsus transferre siâ— periculosum est in quibus non est veruÌ„ Corpus Christi sed Mysterium Corporis Christi continetur If the mater be so daungerous to put these sanctified vessels vnto priuate vses wherein is conteyned not the very Body of Christe but the Mysterie or Sacrament of Christes Body c. Al these authorities doo declare that the Sacramentes of Christe ought discreetly and reuerently to be vsed The storie that S. Cyprian reporteth as it sheweth the manner of kéeping of the Sacrament so it seemeth also to shew that God was offended with the same â–ª The like whereof hath often béen séen in the water of Baptisme and in other Holy thinges as appeareth by Nicephorus and others in sundrie places Therfore this authoritie serueth M. Hardinge to smal purpose vnlesse it be to prooue that as God was then displeased with Sole receiuinge in priuate houses so he is now displeased with Sole receiuing in the Masse Concerninge the storie of Serapion here are interlaced many faire woordes for increase of credite that it was written by Dionysius Alexandrinus and recited by Eusebius as though the sicke man had onely desired his Housel before he departed nothing els But the special mater wherevpon the storie is grounded is passed by Eusebius recordeth in plaine woordes that the booke wherein Dionysius wrote this storie was intituled De Poenitentia Whereby he geueth to vnderstande that the Sacrament then was not generally sente home to al mens houses but onely vnto them that were excommunicate and might not receiue in the Congregation emonge the faithful and nowe laye in despayre of life The case stoode thus Serapion in the time of persecution for feare of death had offered Sacrifice vnto an Idol The faithfull beynge therewith fore offended put him out of their Congregation and gaue him ouer to Sathan He beinge thus leaste as an Heathen and an Idolater mought neither resorte to the common Churche nor Pray nor receiue the holy Communion or any other spiritual comforte amonge his brethren So harde the Churche was then to be
felowe rather with rankenes of breathe then with might of Bodie And for as muche as he striueth to make the worlde thinke our Doctrine is iniurious to the Godhead and Glorie of Christe Firste we protest That as we beléeue that Christe is the Lambe of God that hath taken away the Sinnes of the worlde and that there is none other Name vnder Heauen whereby we can be saued and that as the Prophete Esaie saith He is the Mighty God the Father of the worlde that was to come and that as S. Paule saithe He is God reueled in the Fleashe euen so we yéelde vnto him the very Honour that is dewe vnto God and that not onely to his Godhead alone but also to his Humanitie inseparably ioined with his Godhead in one Persone sittinge now at the Right Hande of God Thus we teache the people That God hath auanced him into al highth and hath geuen him a Name aboue al Names that at the name of Iesus euery knee shal be bowed of thinges in Heauen in the Earth and vnder the Earth and that euery tongue shal confesse that Iesus Christe is the Lorde in the Glorie of God the Father Neither doo we onely Adoure Christe as very God but also we woorship and reuerence the Sacrament and Holy Mysterie of Christes Bodie and as S. Augustine teacheth vs BaptismuÌ„ Christi vbicunque est veneramur We worship the Baptisme of Christ where so euer it be we worship the Woorde of God accordinge to this Counsel of Anastasius Dominica Verba attentè audiant fideliter Adorent Let them diligently â—eare and faithfully Worship the Woordes of God Briefely we worship al other like thinges in such Religious wise vnto Christ belonginge But these thinges we vse and reuerence as holy and appointed or commaunded by Christe but wee Adoure them not with godly Honour as Christe him selfe S. Ambrose saith of the wise men Cognouerunt hanc stellam esse quae HomineÌ„ Deumque signabaâ— Sed Adorauerunt Paruulum They knew this was the Starre that signified him vnto them that was bothe Man and God but they Adoured the Litle one and not the Starre And where as M. Hardinge as wel herein as also in the reast vntruely vniuâ—â—ly diffameth vs as making the Sacramentes of Christe nothing els but Bare Tokens let him wel vnderstande that we doo bothe thinke and speake soberly and reuerently of Christes Sacramentes as knowinge them to be the Testimonies of Goddes Promisses the Instrumentes of the Holy Ghoste And as we make not the Sacrament of Baptisme Bare Water notwithstandinge the Nature and Substance of Water remaine stil so we make not the Sacrament of Christes Bodie and Bloude bare Breade Wine We vse the same woordes Definitions that S. Augustine and other Aucient Fathers and Peter Lumbarde Gratian M. Hardinges owne Doctours haue vsed before vs Sacramentum est Signum rei Sacrae Sacramentum est inuisibilis Gratiae visibilis forma A Sacrament is a Token of a Holy thinge A Sacrament is a Forme Viâ—ible of Grace Inuisible Neither doo we hereof make a Bare or naked Token as M. Hardinge imagineth but we saie as S â–ª Paule saithe It is a perfite Seale and a sufficient Warrant of Goddes Promisses whereby God bindeth him selfe vnto vs and we likewise stande bounden vnto God so as God is our God and we are his people This I recken is no Bare or Naked Token And touchinge this woorde Signum what it meaneth S. Augustine sheweth in this sorte Signum est quod praeter speciem quam ingerit sensibus aliud quiddam facit ex se in cognitionem venire A Signe is a thing that bisides the forme or sight that it offreth to our senses causeth of it selfe some other thing to come to our knowledge And hereof it is called a Mysterie or a Holy Secresie for that our eye beholdeth one thinge and our Faithe an other For example In Baptisme our bodily eie seeth Water but our Faithe whiche is the eie of our minde séeth the Bloude of Christe whiche as S. Iohn saithe hâ—th washed vs from al our sinnes Therefore Chrysostome saith Incredulus cùm Baptismatis lauacrum audit persuadet sibi Simpliciter esse Aquam Ego verò non simpliciter video â–ª quod video sed animae per SpirituÌ„ purgationeÌ„ Sepulturam Resurrectionem Sanctificationem Iustitiam Redemptionem Adoptionem Haereditatem Regnum Coelorum Spiâ—itus Sarietatem considero Non enim aspectu iudico ea quae videntur sed Mentis Oculis The Infidel when he heareth of the Water of Baptisme thinketh it to be onely plaine water but I that beleeue in Christe doo not onely and simply see Water but I see the clensinge of â—he Soule by the Spirite of God I consider Christes Burial his Resurrection our Sanctificaâ—â—on our Righteousnes our Redemption our Adoption our Enheritance the Kingedome of Heauen and the fulnes of the Sprite For the thinges that I see I iudge not with my bodily eies but with the eies of my Minde Now wil M. Hardinge say that Chrysostome onely for a countenance speaketh thus honorably of the Sacrament of Baptisme meaninge notwithstandinge it is nothing els but Bare Water Certainely S. Augustine saithe In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes we must consider not what they be in deede but what they Signifie If that euery thinge according to M. Hardinges iudgement muste néedes be accompted Bare wherein Christes Bodie is not Really Presente then is the Sacrament of Baptisme a Bare Sacrament M. Hardinges Booke must likewise of necessitie séeme a Uery Bare booke onlesse perhaps he wil say Christes Bodie is Really inclosed in it Plato saithe It is the greatest parte of Wisedome to discerne Aliud Idem One and the same thinge from an Other thinge For of errour herein euermore riseth al Confusion But S. Augustine saithe Aliud est Sacramentum aliud res Sacramenti The Sacrament is One thinge and the Substance of the Sacrament whiche is Christes Bodie is an other thinge And least M. Hardinge should shifte of this mater and say as his manner is that the Sacrament is nothinge els but the Outwarde Forme and Appearance or shewe of Breade and Wine Rabanus Maurus hath preuented him in this wise Sacramentum in alimentum Corporis redigâ—tur The Sacrament is turned into the nourishment of the Bodie Therefore these twoo thinges beinge diuerse and sundrie the one the Token the other the thinge tokened The one Christes Bodie and the other the Sacrament of the same Bodie The one Naturally féedinge the Bodie the other Supernaturally feedinge the Soule it were great Confusion either to make them bothe one or els by errour to take the one for the other And for that cause S. Augustine saith as it is before alleged Ea demum est miserabilis Animae seruitus Signa
Prosperi VVee doo honour saithe he in forme of Breade and wine which wee see thinges inuisible that is to say Fleashe and Bloud Neither take wee likewise these two Formes as wee tooke them before Consecration Sith that wee doo faithfully graunte that before Consecration it is Breade and VVine whiche Nature hath shapte but after Consecration Fleashe and â—loud of Christe whiche the Blessing of the Priest hath Consecrated The B. of Sarisburie First this Authoritie here alleged is not to be found neither in S. Augustine in whose name it is brought nor in the sentences of Prosper As for Gratian M. Hardinge knoweth he is a Common Falsifier of the Doctours and therefore his credit in suche cases cannot be greate Notwithstandinge touchinge the mater we knowe that Breade Wine and Water of them selfe be nothinge els but corruptible and simple Creatures If we conceiue none otherwise of them then they be of them selfe then al our Sacramentes be in vaine Therefore the godly Fathers labour euermore to drawe vs from the outwarde visible Creatures to the meaninge substance of the Sacramentes And to that ende S. Augustine saithe In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes we muste consider not what they be in deede but what they Signifie So it is written in the Councel of Nice Vides Aquam Cogita Diuinam Vim quae in Aqua lateâ— Seest thou the Water of Baptisme it is not that it was before consider thou that Heauenly Power that lieth hidden in the Water So Chrysostome saith Antequam Sanctificetur Panis panem nominamus Diuina autem Sanctificante illum Gratia mediante sacerdote liberatus est quidem ab appellatione Panis dignus autem habitus est Dominici Corporis appellatione etiamsi Natura Panis in illo remaâ—serit The Breade before it is Sanctified is called Breade but beinge sanctified by the Heauenly Grace by meane of the Prieste it is deliuered from the name of Breade and thought woorthie of the name of the Lordes Bodie notwithstanding the Nature of Breade remaine in it stil. Thus as Chrysostome saith The Breade remaineth stil Breade in his former Kinde Substance without any suche Transsubstantiation or change of nature as is nowe imagined The woordes be plaine M. Hardinge cannot denie them And yet notwithstandinge it is not the thinge it was before bicause it is also called the Lordes Bodie So likewise saithe S. Augustine Quicunque in Manna Christum intellexerunt eundem quem nos Spiritualem Cibum Manducarunt As many as in Manna vnderstood Christe they did eate the same Spiritual Meate that we Eate that is the very Bodie of Christe And so vnto them Manna was Christes Bodie and not the same thinge it was before And for better Declaration hereof Bertramus saithe Christus vt nunc Panem conuertit in Corpus suum ita tum Manna de Coelo datum suum Corpus Inuisibiliter operatus est Christe as he now turneth the Breade into his Bodie euen so then in like sorte the Manna that fel from Heauen Inuisibly he made his Bodie Thus as the Breade is Christes Bodie euen so was Manna Christes Bodie and that Inuisibly and by the Omnipotent Power of God Thus are the Elementes of Manna of the Breade of the Wine and of the Water changed and are not as they were before and therefore in euery of the same we Honour the Bodie of Christe Inuisible not as Really and Fleashely Present but as beinge in Heauen This whole mater and the causes thereof S. Augustine seemeth to open in this wise Signacula quidem rerum Diuinarum esse Visibilia c. Let the newe Christened man be taught that Sacramentes be Visible Signes of Heauenly thinges and that the thinges them selfe that he seethe not must be Honoured in them and that the same Kinde and Element Breade Wine or Water is not so to be taken as it is in daiely vse Let him also be taught what the Woordes meane that he hath hearde and what is hidden and to be beleued in Christe whose Image or Likenesse that thinge that is that Sacramente beareth He addeth further Deinde monendus est ex hac occasione vt si quid etiam in Scripturis audiat quod Carnaliter sonet etiamsi non intelligat credat tamen Spirituale aliquid Significari Moreouer vpon occasion hereof he must be taught that if he heare any thinge euen in the Scriptures that sounde Carnally yet â—e thinke there is some Spiritual thinge meante by it M. Hardinge The .26 Diuision Leauinge a number of places that might be alleged out of the Auncient Fathers for the Confirmation of this mater to auoide tediousnesse I wil conclude with that most plaine place of Theodoretus who speakinge of the outwarde signes of the Sacrament saithe that notwithstandiâ—ge they remaine after the Mystical Blessinge 171 in the proprietie of their former Nature as those that may be seene and felte no lesse then before yet they are vnderstanded and beleeued to be the thinges whiche they are made by vertue of Consecration and are woorshipped with Godly Honour His woordes be these IntelliguÌ„tur ea esse quae facta sunt creduntur adorantur vt quae illa â—â—nt quae creduntur These Mystical Signes saithe he are vnderstanded to be those thinges whiche they are made and so they are beleeued and are Adored as beinge the thinges which they are beleeued to be VVith whiche woordes Theodoretus affirmeth bothe the Real Presence and also the Adoration The Real Presence in that he saithe these outwarde Signes or Tokens after Consecration to be made thinges whiche are not seene but vnderstanded and beleeued whereby he Signifieth the Inuisible thinge of this Sacrament the bodie and Bloude of Christe Adoration he teacheth with expresse termes and that bicause through power of the Mystical Blissinge the Signes be in existence and in deede the thinges whiche they are beleued to be soothely the Bodie and Bloude of Christe For otherwise God forbidde that Christen people shoulde be tought to Adore and woorship the insensible Creatures Breade and VVine Of whiche he saith that they are Adored not as signes not so in no wise but as beinge the thinges whiche they are beleeued to be Now I reporte me to the Christian Reader whether this Adoration of the Sacrament whereby we meane the Godly woorship of Christes Bodie in the Sacrament be a newe deuise or no brought into the Churche but lately aboute three hundred yeeres past as M. Iuel maketh him selfe suer of it in his Sermon The B. of Sarisburie By these woordes of Theodorete M. Hardinge thinketh him selfe hable to prooue both Real Presence and also Adoration of the Sacrament and I doubte not but the discrete Reader shal soone perceiue he hath prooued as wel the one as the other Touchinge Real Presence Theodoretus speaketh nothinge no not one woorde His manner of spéeche séemeth rather to incline to
Transubstantiation whereunto notwithstandinge Theodoretus is an enimie and thinketh it a greate folie proceedinge of ignorance as it shal appeare And where as Theodoretus imagineth twoo menne to reason togeather by waye of a Dialogue a Catholike manne and an Heretike M. Hardinge is faine for defence of his Doctrine to take parte with the Heretique and to vse his argumentes as if they were Catholique For thus the Heretique there saithe euen as M. Hardinge nowe saithe Symbola Dominici Corporis Sanguinis alia quidem sunt ante Inuocationem Sacerdotis Sed post Inuocationem mutantur alia â—iunt The Sacramentes or Signes of Christes Bodie and Bloude are one thinge before the Blissinge of the Priest But after the Blissinge they are changed and made other thinges And he speaketh of the change of Substance euen as M. Hardinge doothe The Catholique man maketh answeare â—igna Mystica poâ—t SanctificationeÌ„ non recedunt a Natura sua Manent enim in priori Substantia Figura Forma Nay mary The Mystical Signes after the Blissinge of the priest departe not from their owne Nature For they remaine in their former Substance and Figure and Forme He saithe further yet the same Breade and Wine remaininge as they were before are vnderstanded and Beleeued and Adoured as the thinges that they are Beleeued Here Good Christian Reader note by the waye M. Hardinge saithe The Nature and Substance of the Breade and Wine is vtterly abolished and doone awaye But the Catholique man saithe The same Nature and Substance remaineth stil as it was before If the Catholique mannes saieinge be Catholique then M. Hardinges saieinge is not Catholique M. Hardinge wil replie But these Signes are honoured Euen so S. Augustine saithe Baptisma vbicunque est veneramur VVee honour Baptisme where so euer it be But for further answeare hereto vnderstande thou good Reader that Theodorete was a Gréeke Bishop and that the Graecians neuer vsed to geue godly honoure to the Sacrament vntil this day Further vnderstande thou that S. Ambrose touchinge the Sacrament writeth thus Venisti ad altare vidisti Sacramenta posita super Altare ipsam quidem miratus es Creaturam Tamen Creatura solennis nota Thou camest to the Aultar thou sawest the Sacramentes layed vpon the same and diddest maruel at the very Creature Yet is it a Creature vsed and knowen Here S. Ambrose calleth the Sacrament a Creature and that twise togeather in one place I thinke M. Hardinge wil not haue vs beléeue that Theodoretus beinge so godly a man gaue godly honoure vnto a Creature But Theodoretus saithe They are honoured This is already answeared in the laste Obiection For as S. Augustine teacheth vs In Sacramentes we muste consider not what they be in deede but what they Signifie And in this sense they are Understanded and Beleeued and Adoured as by Signification beinge or representinge the thinges that are Beleeued S. Augustine saithe Sacramenta sunt Verba Visibilia Sacramentes be Visible Woordes But Woordes are oftentimes putte for the thinges that are signified by the Woordes So saithe S. Hilarie Verba Dei sunt illa quae enuntiant The VVoordes of God be the very thinges that they vtter or Signifie So Christe saith My VVoordes be Sprite and Life bicause they be Instrumentes of Sprite and Life And so Origen saithe Hoc quod modò loquimur sunt Carnes Christi The very VVoordes that I now speake are the Fleashe of Christe Euen in this sorte the Sacramentes are the Fleashe of Christe and are so Understanded and Beléeued and Adoured But the whole honour resteth not in them but is passed ouer from them to the thinges that be Signified M. Hardinge wil saie By this Construction Adorantur is as muche to say as Non Adorantur They are Honoured that is They are not Honoured but onely leade vs to those thinges that muste be honoured Herein is none inconuenience For so it appeareth Theodoretus expoundeth his owne meaninge His woordes immediatly folowinge are these Confer ergo Imaginem cum Exemplari videbis similitudinem Oportet enim Figuram esse Veritati similem Compare therefore the Image that is the Sacrament with the paterne that is with Christes Bodie For the Figure muste be like vnto the Truethe Theodoretus calleth the Sacrament an Image a Resemblance and a Figure I thinke M. Hardinge wil not saie that Images Resemblances and Figures be woorthy of Godly Honour And hereunto very aptely agréeth S. Augustines Lesson touchinge the same Qui Adorat vtile Signum diuinitùs institutum cuius Vim Significationemque intelligit non hoc veneratur quod videtur transit sed illud potiùs quò talia cuncta referenda sunt He that woorshippeth a profitable Signe oppointed by God and vnderstandeth the Power and Signification of the same doeth not woorship that thinge that is seene with the eye and passeth away but rather he woorshippeth that thinge vnto whiche al suche thinges haue Relation Here S. Augustine thinketh it no inconuenience to say We woorship the Signe and yet Woorship it not And this he speaketh not onely of the Sacrament of Christes Bodie but also of the Sacrament of Baptisme For so he saithe further in the same place Sicuti est Baptismi Sacramentum c. As is the Sacrament of Baptisme and the Celebration of the Bodie and Bloude of the Lorde VVhiche Sacramentes euery man when he receiueth them beinge instructed knoweth whereto they belonge that he may woorship them not with Carnal bondage but with the freedome of the Sprite I might adde hereto the woordes of that moste fonde and lewde Seconde Councel of Nice Venerandas Imagines perfectè Adoramus eos qui secùs confitentur Anathematizamus VVee doo perfitely Adoure the reuerende Images and doo accurse them that professe otherwise And yet afterwarde they say Honor Imagini exhibitus refertur ad Prototypum The honour geuen to the Image is not geuen to the Image but redoundeth vnto the Paterne Thus that Councel saithe Images are honoured That is to saie They are not honoured Now let vs examine what Construction M. Harding maketh vpon these woordes Theodoretus saith The Breade and the Wine leaue not or be not Changed from theire Former Nature That is to saie by this newe exposition They vtterly leaue theire Former Nature They remaine stil in theire Substance that is to saie saith M. Hardinge they remaine not in theire Substance Further M. Hardinge saith The Accidentes of Breade and Wine be the Signes of Christes Bodie The Breade and the Wine be no Signes The Uisible Accidentes are made the Inuisible Bodie and Bloude of Christe The Breade and Wine are made nothinge The Signes be made the very self thinge that is Signified and that in existence and in deede And so one thinge at one time and in one respecte is Substance and Accidente Uisible and Inuisible and as they terme it in the Schooles Fundamentum and Terminus
sequele in nature and by â–ª driâ—te of Reason that then the Accidentes onely remaine For witnesse and proufe whereof I wil not let to recite certaine moste manifest sayeinges of the olde and best approued Doctours The B. of Sarisburie M. Hardinge graunteth that this Doctrine hath no expresse Authoritie by precise termes neither in the Scriptures nor in the Ancient Councelles nor in any Olde Father Gréeke or Latine yet the Olde Fathers bothe Gréekes Latines in their kindes were counted Eloquent were thought â—able to vtter their Doctrine in expresse and precise woordes if there had béene then any suche Doctrine receiued in the Churche Wherefore findinge herein suche wante of al Antiquitie wee may be bolde expressely and in precise termes to say This séemeth to be a very New Doctrine restinge onely vpon a False Position and a litle coloured with drifte of Reason whiche Reason notwithstanding neuer entred into mans head within a whole thousande yéeres after that the Gospel had béene preached By like Position and by like drifte the Olde Heretiques the Manichees helde that al that outwardly appeared in Christe was nothinge els but Accidentes that is as M. Hardinge him selfe expoundeth it the Forme the Shape the Coloure the Weight and so in deede nothinge els but the Shew and Appearance and Fantasie of a Bodie From suche Doctours it appeareth these men haue receiued their New Doctrine For Doctour Tonstal confesseth It was first determined in the Councel of Laterane whiche was holden in Rome in the yeere of our Lorde a thousande twoo hundred and fifteene and that before that time it was euermore free for any man without empeachement of his Faithe to holde the contrary Likewise M. Hardinges owne Doctour Gabriel Biel saith Quomodo ibi sit Corpus Christi an per Conuersionem alicuius in illud an sine Conuersione incipiat esse Corpus Christi cum Pane manentibus Substantia Accidentibus Panis non inuenitur expressum in Canone Bibliae In what sorte the Bodie of Christe is there whether it be by the turning of any thing into that or wâ—thout any turning or Transubstantiation the Bodie of Christe beginne to be there togeather with the Breade bothe the Substance and Accidentes of the Breade remaininge it is not founde expressed in the Scriptures So likewise Duns him selfe saith De Sacramentis tenendum est sicut tenet Sancta Romana Ecclesia Nam verba Scripturae possent Saluari Secundum intellectum facilem VerioreÌ„ Secundum apparentiam Touchinge the Sacramentes we must holde as the holy Churche of Rome holdeth For the woordes of the Scripture might be saued without Transubstantiation by an easy and truer â–ª vnderstandinge in appearance Thus it appeareth by D. Tonstal that this Doctrine hath no grounde of Antiquitie and by Biel and Scotus that it hath no certaine Authoritie of Goddes woorde Upon this fundation whiche by their owne ConfessioÌ„ is vncertaine M. Hardinge buildeth vp the whole certaintie of this Article But he wil replie Christ saith This is my Bodie So the Arian Heretiques were hable to allege as many and as plaine woordes of Christe Pater maior me est My Father is greater then I. Neither euer was there any Heresie so grosse but was hable to make some simple shewe of Goddes Woorde But Christe saith not This Breade is nowe no Breade Or This Breade is Transubstantiate into my Bodie Or My Bodie is Really and Fleashely conteined vnder the Accidentes of this Breade But contrary wise the Euangelistes doo witnesse That Christe tooke Breade and S. Paule after Consecration sundrie times calleth it Breade and the holy Fathers expressely and constantly affirme that the Breade remaineth stil in Nature and Substance as it did before Neuerthelesse in that sense and meaninge that Christe spake in that Breade was Christes Bodie For in this case we maie not consider what Breade is in it self but what it is by Christes Institution As the Bodie of Christe is his very Natural Bodie So the Breade in it self is very Natural Breade And yet by waie of a Sacrament the Breade both is called and also is Christes Bodie So S. Paule saith The Rocke was Christe And S. Augustine saith Non dicit Petra Significabat Christum sed Petra erat Christus He saith not The Rocke Signified Christe but The Rocke was Christe The Rocke naturally in deede was a Rocke as it was before Yet bicause it gaue water to refreashe the people by a Sacramental vnderstandinge the Rocke was Christe So it is written Sanguis est Anima The Bloude is the Soule Whiche woordes rightly vnderstanded are true and yet to saie that Naturally and Really the Bloude is the Soule it were an erroure Unto whiche woordes of Moses S. Augustine by waie of Exposition resembleth these woordes of Christe This is my Bodie His woordes be these Possum interpreâ—ari praeceptum illud in Signo esse positum Non enim dubitauit Dominus dicere Hoc est Corpus meum cùm Signum daret Corporis sui I maie expounde that commaundement to consist in a Signe For Our Lorde doubted not to saie This is my Bodie when he gaue a Signe of his Bodie And to come neare to the Institution of Christes Supper S. Luke and S. Paule saie This Cuppe is the Newe Testament Yet was not the Substance and Nature of the Cuppe changed by any force of these Woordes neither was that Cuppe in deede and Really the Newe Testament Nowe As the Rocke was Christe The Bloude is the Soule The Cuppe is the Newe Testament remaininge notwithstandinge eche of them in theire seueral Nature and Substance Euen so is the Breade the Bodie of Christe remaininge stil notwithstandinge in the Nature and Substance of very Breade It is a Sacrament that Christe ordeined and therefore must haue a Sacramental vnderstandinge Uerily as Water remaininge stil Water is the Sacrament of Christes Bloude So Breade remaininge stil Breade is the Sacrament of Christes Bodie But the contrary hereof was determined in the Councel of Laterane in Rome aboute the yeere of our Lorde 1215. Howe be it the determination of that Councel neither was General nor was euer Generally receiued For the Christians in Asia and Grecia and of al other partes of Christendome woulde neuer agree vnto it as it appeareth by the Councel of Florence but euermore refused it as an erroure But what special power had that Councel of Laterane to alter the Faith of the Churche and to change the sense of Goddes Woorde and to make that Catholique that before that time was neuer Catholique and to make that Heresie that for the space of twelue hundred yeeres and more before was no Heresie Certainely the Olde Catholique Fathers of the Primitiue Churche and these younge Fathers of the Churche of Laterane agrée not togeather For Gelasius saith Non desinit esse Substantia vel Natura Panis Vini It ceaseth not to be the Substance or Nature of Breade and
Wine S. Chrysostome saith Natura Panis in Sacramento remanet The Nature of Breade remaineth in the Sacrament Theodoretus saith Christus Naturam Panis non mutat sed Naturae adijcit Gratiam Christe changeth not the Nature of the Breade but vnto the same Nature he addeth Grace S. Augustine saith Quod videâ—is Panis est Calix quod vobis etiam oculi renuntiant The thinge that yowe see is Breade and the Cuppe whiche thinge your eyes doo testifie Here be the plaine testimonies of foure Ancient Catholique Fathers in this behalf But these Newe Laterane Fathers contrary wise saie Here â—easeth the Substance and Nature of Breade and Wine The Nature of Breade remaineth not Christe changeth the Nature and Substance of the Breade Beleue not the witnes of youre eies The thinge that yowe see is no Breade Thus these Newe Fathers as it maie appeare of purpose are coÌ„trary to the Olde Hereof we maie reason thus The Olde Catholique Fathers vnderstoode not this Newe fantasie of Transubstantiation Therefore they vnderstoode not the remaininge of the Accidentes without Substance Yet hath M. Hardinge chosen this as the onely fundation of his whole cause M. Hardinge The .2 Diuision S. Cyprian that learned Bishop and holy Martyr saith thus In Sermone de Coena Domini Panis iste quem Dominus Discipulis porrigebat non effigie sed natura mutatus omnipotentia verbi factus est Caro. This Breade whiche our Lorde gaue to his Disciples changed not in shape but in nature by the almightie power of the woorde he meaneth Christes woorde of Consecration is made Fleashe Lo he confesseth the Breade to be changed not in shape or forme for that remaineth but in Nature that is to saie in Substance And to signifie the chaunge of Substance and not an accidentarie change onely to witte from the vse of Common breade to serue for Sacramental breade as some of our newe Maisters doo expounde that place for a shifte he addeth great weight of woordes whereby he farre ouerpeiseth these mennes light deuise saieinge that by the almightie power of our Lordes woorde it is made fleashe Verily they might consyder as they woulde seeme to be of sharpe iudgemeÌ„t that to the performance of so smal a mater as their Sacramental chaunge is the almightie power of Goddes VVoorde is not needful And nowe if this woorde Factus est maie signifie an imaginatiue makinge then why maie not Verbum Caro factum est likewise be expounded to the defence of sundrie olde hainouse heresies against the true Manhoode of Christe Thus the nature of the breade in this Sacrament beinge chaunged and the forme remaininge so as it seeme breade as before Consecration and beinge made our Lordes fleashe by vertue of the woorde the substance of breade chaunged into that most excellent substance of the fleashe of Christ Of that whiche was before the accidentes remaine onely without the substance of breade The like is to be beleued of the wine The B. of Sarisburie This place of S. Cyprian is often and muche alleged as if euery woorde thereof were an argument as in deede at the sight and first appearance it seemeth vehement and soundeth muche but beinge wel weighed and consydered it wil appeare in substance as it is Certainely of Annihilations of Remoouinge of Natures of Remaininge of Accidentes without Subiecte whiche thinge M. Hardinge hath taken to proue it speaketh nothinge For answeare first it is plaine by these foure Ancient learned Fathers S. Augustine S. Chrysostome Gelasius and Theodoretus that the Breade and Wine after the Consecration remaine in theire Nature and Substance as they were before Whiche thinge notwithstandinge it is not the Nature of Breade that worketh the effecte and force of this Sacrament That is that Christe maie dwel in vs and we in him no more then it is the Nature of Water in the Sacrament of Baptisme that worketh the effecte thereof and maketh vs Fleashe of Christes Fleashe and Boane of his Boanes And for better euidence hereof to compare one Sacrament with an other S. Basile saith Gratia Baptismatis non est ex natura aquae sed ex praesentia Spiritus The Grace of Baptisme is not of the Nature of the Water but of the Presence of the Sprite And therefore Cyril saith Quemadmodum viribus ignis c. As water beinge vehemently heat by the strengthe of fiere heateth no lesse then if it were fier in deede so the Water of Baptisme by the workinge of the holy Ghost is reformed vnto a Diuine power or Nature So Chrysostome saith Elizaeus potuit vndarum mutare naturam c. Elizeus was hable to change the Nature of the VVater and made it hable to beare yron Here Chrysostome saith euen as S. Cyprian saith that the Nature of the Water was chaunged Yet the very Substance of the Water remained as before Likewise S. Ambrose speakinge of Goddes marueilous workinge in Baptisme saith Non agnosco vsum Naturae Nullus est hic Naturae ordo vbi est excelleÌ„tia Gratiae In this case I haue no skil of the vse of Nature The order of Nature hath no rule where as is the excellencie of Goddes Grace Againe he saith Est hoc illud magnum Mysterium quod oculus non vidit nec auris audiuit neâ— in Cor hominis ascendit Aquas video quas videbam quotidiè Me istae habent mundare in quas saepè descendi nunquam mundaâ—us sum Hinc cognosce quòd Aqua non mundat sine Spiritu Is this that greate Mysterie that the eie neuer sawe that the eare neuer hearde that neuer â—ntred into the harte of man I see Water that I sawe euery daye before Is this it that shal make me cleane I haue gonne oftentimes into it and was neuer the cleaner Therefore vnderstande thow that VVater of his owne Nature without the holy Ghost cleanseth not And againe Per predicationem Dominicae Crucis Aqua fit dulcis ad Gratiam By the preachinge of our Lordes Crosse the VVater byside his owne Nature is made sweete vnto Grace And in this respecte S. Hilarie saith Vno Christo per Naturam vnius Baptismi induâ—mur VVe put vpon vs onely one Christe by the Nature of one Baptisme And Gregorie Nyssene in like sorte Natura Aquae praecedeÌ„te virga Fidei c. vitaÌ„ praestat The Nature of VVater thus considered the Rodde of Faith goinge before geueth life Otherwise he saith Hoc beneficium noÌ„ Aqua largitur c. sed Dei praeceptum Spiritus Aqua verò subseruit ad osteÌ„dendaÌ„ purgationeÌ„ It is not VVater of his owne Nature that geueth this benefite but the commaundement of God and the Holy Ghost The VVater serueth to shewe vs the cleansinge of the Soule By these examples I turst it maie appeare what S. Cyprian meante by the change of Nature Uerily Origen that Ancient learned Father touchinge the Breade in the Sacrament of Christes
al these woordes togeather be hable to prooue Transubstantiation as it is cleare by that is saide already then is M. Hardinges fundation not wel laide and therefore we maie the better doubte of his Conclusion And where as he saith These Newe Maisters thinke it suiffcient to acknowledge a Sacramental changinge and to saie that the Breade is changed into the Sacrament of Christes Bodie and that onely for a shifte it maie please him to remember that Beda welneare niene hundred yeeres agoe expounded the same in like sorte and yet that notwithstandinge was neuer counted neyther Shifter nor Newe Maister His woordes be plaine Panis Vini Creatura in Sacramentum Carnis Sanguinis Christi ineffabili Spiritus Sanctificatione transfertur The Creature of Breade and VVine by the ineffable Sanctification of the Sprite is turned into the Sacrament of Christes Fleashe and Bloude M. Hardinge The .3 Diuision Nothinge can be plainer to this purpose then the saieinges of S. Ambrose Licet Figura Panis Vini videatur nihil tamen aliud quam Caro Christi Sanguis post Consecrationem credendum est Although saith he the forme of Breade and VVine be seene yet after Consecration we must beleue they are nothinge elles but the Fleashe and Bloude of Christe After the opinion of this Father the shewe and figure of Breade and VVine are seene and therefore remaine after Consecration And if we must beleue that whiche was Breade and VVine before to be none other thinge but the Fleashe and Bloude of Christe then are they no other thinge in deede For if they were we might so beleue For beleefe is grounded vpon trueth and what so euer is not true is not to be beleued Hereof it foloweth that after Consecration the accidentes and shewes onely remaine without the Substance of Breade and VVine In an other place he saith as muche Panis iste c. This Breade before the woordes of the Sacramentes is Breade as soone as the Consecration cometh of Breade is made the Bodie of Christe Againe in an other place he saith most plainely That the power of Consecration is greater then the Power of Nature Bicause Nature is changed by Consecration By this Father it is euident that the Nature 178 that is to say the Substance of Breade and by Consecration beinge chaunged into the Bodie and Bloude of Christe theire natural qualities whiche be accidentes continewinge vnchanged for performance of the Sacrament remaine without the Substance of Breade and VVine The B. of Sarisburie Ambroses Bookes be extant and knowen Emonge them al these woordes are not founde Gratian the reporter of them either of purpose or for wante of discretion as a man liuinge in a very barbarous and corrupte season allegeth often one Doctoure for an other the Greeke for the Latine the Newe for the Olde as maie soone appeare to the learned Reader This writer whome M. Hardinge woulde so faine haue to passe by the name of Ambrose in this very place purposely depraueth the Woordes of Christe alleginge that for Scripture that is not to be founde so written in al the Scriptures Whiche is not the manner of S. Amses dealinge But for contentation of the Reader to answeare that thinge that séemeth worthy of no answeare we must vnderstande that the Breade the Wine the Water of their owne Nature without further Consideration are nothinge els but vsual and simple creatures And therefore S. Augustine geueth this general rule touchinge the same In Sacramentes we must consider not what they be of them self but what they Signifie So S. Ambrose writeth of the Water of Baptisme Quid vidisti Aquas vtique sed noÌ„ solas Apostolus docuit non ea coÌ„templanda quae videntur sed quae non videntur VVhat sawest thou in thy Baptisme VVater no doubte but not onely VVater The Apostle hath taught vs to beholde not the thinges that be seene but the thinges that be not seene Otherwise touchinge the very Substance of the Breade and the Wine he saith Sunt quae erant They be the same thinges that they were And immediatly before he calleth the Sacrament touchinge the Breade the Wine whiche are the material partes thereof a Common and a Knowen Creature Yet neuerthelesse touchinge the effecte of the Sacrament we consider not the corruptible Natures or outwarde Elementes but directe our Faith onely to the Bodie and Bloude of Christe S. Ambrose him self leadeth vs thus to saie Ante Benedictionem Verborum Coelestium alia species nominatur post ConsecrationeÌ„ Corpus Christi Significatur Before the Blissinge of the Heauenly VVoordes it is called an other kinde but after the Consecration the Bodie of Christe is Signified But M. Hardinge wil replie This Ambrose saith Figura Panis Vini videtur The Figure of Breade and VVine is seene Therefore we must needes confesse there are Accidentes without a Subiecte If any Olde Writer Greeke or Latine learned or vnlearned euer vsed this Woorde Figura in this sense to wite to signifie a Shewe alone without any Substance then maie M. Hardinge seeme to saie somewhat If neuer any writer vsed it so then haue we good cause to doubte his Conclusion Uerily to leaue other olde writers of al sortes S. Ambrose him self saith Christus apparet in Figura Humana Christe appeareth in the Forme or Figure of a Man And S. Paule saith to like purpose Formam Serui accepit Christe tooke vpon him the Forme of a Seruant I thinke M. Hardinge wil not warrant vs vpon the force of these woordes that Christe had onely the Shape and Shewe and not the very Substance and Nature of a Mannes Bodie For in so saieinge he shoulde seeme openly to fauoure the Olde condeÌ„ned Heresie of the Manichees In saieinge otherwise this woorde Figura cannot further his purpose But S. Ambrose saith Nihil aliud credendum VVe must beleue there is nothinge els Therefore saith M. Hardinge There is no Breade I maruel he hath no further insight nor better skil in his owne Argumentes For here he concludeth a plaine â—ontradictioÌ„ against him self For if there be nothinge els but the Bodie of Christ and we must also beleeue the same then is there neither Forme nor Figure nor Weight nor Sauoure there whiche is contrary to M. Hardinges owne first position and yet by these wooâ—des wée must needes beleue it The meaninge is as it is before saide that accordinge to the Doctrine of S. Augustine in al Sacramentes we sequester our mindes vtterly from the Sensible Creatures and with our Faith beholde onely the thinges that thereby are represented For answeare to the other two places of S. Ambrose here alleged touchinge the changinge of Natures and makinge of Christes Bodie it maie please thee gentle Reader to remember that that is answeared before in the Seconde Diuision hereof vnto the Woordes of S. Cyprian I trowe M. Hardinge wil not say that the Changinge of any
thinge is streight way the Corruption of the same Origen saithe Si mutabuntur Coeli vtique non perit quod mutatur Al be it the Heauens shal be Changed yet the thinge that is Changed is not therefore vtterly abolished and put away The question betweene vs is not whether the Breade be the Bodie of Christe or no but whether in plaine and simple manner of speache it be Fleashely and Really the Bodie of Christe S. Augustine saithe Secundum Quendam Modum Sacramentum Corporis Christi Corpus Christi est After a Certaine Manner of speach the Sacrament of Christes Bodie is the Bodie of Christe And S. Ambrose him selfe herein séemeth wel and sufficiently to open his owne meaninge For thus he writeth as is before alleged Post Consecrationem Corupus Christi Significatur post Consecrationem sanguis Christi Nuncupatur In Typum Sanguinis Christi nos Calicem Sanguinis Mysticum percipimus Carnem Sanguinem quae pro nobis oblata sunt Significamus Similitudinem pretiosi Sanguinis bibis Est Figura Corporis Sanguinis Domini In Similitudinem accipis Sacramentum After Consecration the Bodie of Christe is Signified After Consecration it is Called the Bloude of Christe We receiue the Mystical Cuppe of Bloude in Example of the Bloude of Christe We Signifie the Fleashe and Bloud of Christe that were offered for vs Thou drinkest the Likenes of that Pretiouse Bloude It is a Figure of the Bodie and Bloude of our Lorde For a Likenes or Resemblance of the Bodie of Christe thou receiuest the Sacrament Thus many waies it seemed good to S. Ambrose to qualifie the heate and rigour of his other woordes Nowe if M. Hardinge as his manner is wil cal al these Naked Signes and Bare Figures let him then remember he maketh sporte game at S. Ambrose his owne Doctour â–ª But the Sacramentes of Christe notwithstandinge they be Signes and Figures as they be commonly called of al the Olde Fathers yet are they not therefore Bare and Naked For God by them like as also by his Holy Woorde worketh mightily and effectually in the hartes of the Faithful Touchinge the force of Goddes woorde S. Ambrose writeth thus Vidimus oculis nostris perspeximus in vestigia ClauoruÌ„ eius digitos nostros inseruimus Videmur enim nobis vidisse quem legimus spectasse pendentem vulnera eius Spiritu Ecclesiae scruâ—ante tentasse We haue seene him and beholden him with our eies and haue thrust our fingers into the very holes of his nayles For we seeme to haue seene him whome we haue read and to haue beholden him hanginge on the Crosse and with the feelinge Sprite of the Churche to haue searched his Woundes So saithe S. Cyprian Cruci haeremus Sanguinem sugimus intra ipsa Redemptoris nostri vulnera figimus linguam VVe cleaue to the Crosse and sucke vp the Bloude and thrust our tongues euen within the VVoundes of our Redeemer And in this respecte S. Ambrose saithe Baptismus est Mysterium quod oculus non vidit nec auris audiuit nec in Cor hominis ascendit Baptisme is not bare Water but a Mysterie that the eye neuer sawe the eare neuer hearde nor neuer entred into the harte of Man In respect hereof the Element of Water seemeth nothinge Euen so in respecte of Christes Bodie and Bloude that are represented the Breade and Wine seeme nothinge Thus S. Ambrose saithe in either Sacrament the power of Consecration is greater then the power of Nature Thus by Consecration Nature is Changed M. Hardinge The .4 Diuision Accordinge to the whiche meaninge Theodoretus saith Videri tangi possunt sicut prius intelliguntur autem ea esse quae facta sunt creduntur The Breade and VVine may be seene and felt eas before Consecration but they are vnderstanded to be the thinges whiche they are made and beleeued The B. of Sarisburie Here good Christian Reader I beseche the to consider thus muche by the way In the Uniuersitie of Oxforde and in the late Solemne Disputation holden there againste that godly Father and Martyr of blissed Memorie D. Cranmere the Archebishop of Canturburie the Authoritie of this Father Theodoretus was vtterly refused in open audience for that he was a Grecian and therfore not thought to iudge Catholiquely of the Sacramentes accordinge to the late Determination of the Churche of Rome Whiche thinge notwithstandinge it appeareth M. Hardinge hath nowe reconciled him and made him Catholique How be it this thinge séemeth very strange that one man in the vtteringe of one Sentence without any manner alteringe or change of Woorde should be bothe an Heretique and a Catholique bothe togeather Concerninge the greatest Substance hereof this place of Theodoretus is answeared before in the eighth Article and in the .28 Diuision Here he saithe That the Breade and the Wine are seene and touched as they were before Hereof M. Hardinge concludeth thus Ergo there is neither Breade nor Wine remaininge but onely Accidentes and shewes without Substance This Argument of it selfe is strange and woonderful and the more for that it concludeth plaine contrary not onely to the meaninge but also to the expresse and euident woordes of Theodoretus For thus his woordes lie Qui se ipsum appellauit vitem ille Symbola Signa quae videntur appellatione Corporis Sanguinis honorauit non Naturam mutans c. He that calleth him selfe the Vine honoured the Signes and Tokens whereby he meaneth the Sacramentes that be seene with the name of his Bodie and Bloude not changinge the Nature therof c. And againe Signa Mystica post Sanctificationem non recedunt à Natura sua Manent enim in priori Substantia The Mystical Signes after the Consecration departe not from their owne Nature For they remaine in their former Substance Now let vs compare this texte with M. Hardinges Glose Theodoretus saith The Breade and Wine departe not from their Owne Nature M. Hardinge saithe They departe vtterly from their Owne Nature Theodoretus saithe The Breade and VVine remaine in their former Substance M. Hardinge saithe There remaine onely the Shewes and Accidentes of Breade and VVine without any their former Substance It is a bolde Glose that thus dareth to ouerthrowe the manifest meaninge of the Texte I trowe suche dealinge shoulde be rectified by a Write of Errour Of these plaine woordes of Theodoretus we may wel conclude thus against M. Hardinge The Substance of the Breade and Wine remaineth stil as it was before Therefore the Accidentes and Shewes of Breade and Wine be not there without their Substance For the rest How these Mystical Signes be vnderstanded and beleeued to be the Bodie and Bloude of Christe it is answeared before in the eighth Article and .28 Diuision M. Hardinge The .5 Diuision VVe doo not in like sorte saithe S. Augustine take these two formes of Breade and VVine after Consecration
Bodie of Christe and the VVine no more VVine but his pretiouse Bloude though they seeme to the eye otherwise though taste and feelinge iudge otherwise and to be shorte though al senses reporte the contrary and al this vpon warrant of our Lordes woorde who saide these to be his Bodie and Bloude and that as he teacheth not in the Breade and VVine And further sithe we are taught by Eusebius Emissenus in Homilies of Easâ—er to beleeue terrena commutari transire the earthly thinges to be chaunged and to passe againe Creaturas conuerti in substantiam Corporis Christi The Creatures of Breade and VVine to be turned into the substance of our Lordes Bodie and Bloude which is the very Transubstantiation and sithe Chrysostome saithe Panem absumi that the Breade is consumed away by the Substance of Christes Bodie And Damascen Breade and VVine Transmuâ—ari supernaturaliter to be chaunged aboue the course of nature and Theophylacte the Breade transelementari in Carnem Domini to be quite turned by chaunginge of the Elementes that is the mater of Substance it consisteth of into the Fleashe of our Lorde and that in an other place Ineffabili operatione transformari etiamsi Panis nobis videatur that the Breade is transformed and changed into an other substantial forme he meaneth that of our Lordes Bodie by vnspeakeable workinge though it seeme to be Breade Finally sithe that the Greeke Doctours of late age affirme the same doctrine amonge whome Samona vseth for persuasion of it the similitude whiche Gregorie Nyssene and Damascene for declaration of the same vsed before whiche is that in Consecration such manner Transubstantiation is made as is the Conuersion of the Breade in nourishinge in whiche it is turned into the Substance of the nourished Methonensis like S. Ambrose woulde not men in this mater to looke for the order of nature seinge that Christe was borne of a Virgin biside al order of nature and saithe that our Lordes Bodie in this Sacrament is receiued vnder the forme or shape of an other thinge lest bloude shoulde cause it to be horrible Niâ—olaus Cabasila saithe that this Breade is no more a Figure of our Lordes Bodie neither a gifte bearinge an Image of the true gifte nor bearinge any desâ—â—ription of the Passions of our Sauiour him selfe as it were in a Table but the true gifte it selfe the moste holy Bodie of our Lorde it selfe whiche hathe truely receiued reproches contumelies stripes whiche was crucified whiche was killed Marcus Ephesius though otherwise to be reiected as he that obstinately resisted the determination of the Councel of Florence concerninge the proceedinge of the holy Ghost out of the Sonne yet a sufficient of the Greeke Churches Faithe in this pointe affirminge the thinges offered to be called of S. Basile Antitypa that is the samplers and Figures of our Lordes Bodie bicause they be not yet Perfitely consecrated but as yet bearinge the Figure and Image referreth the Chaunge or Transubstantiation of them to the holy Ghost Donec Spiritus Sanctus adueniat qui ea mutet These giftes offered saithe he be of S. Basile called Figures vntil the holy Ghost come vpon them to chaunge them VVhereby he sheweth the Faith of the Greeke Churche that through the holy Ghost in Consecration the Breade and VVine are so chaunged as they may no more be called Figures but the very Bodie and Bloude of our Lorde it selfe as into the same chaunged by the comminge of the holy Ghoste VVhiche change is a chaunge in substance and therefore it may rightly be termed Transubstantiation whiche is nothinge elles but a turninge or chaunginge of one Substance into an other Substance The B. of Sarisburie This Cyrillus Hierosolymitanus is an Olde Authour newely sette foorthe I wil not cal his credite into question notwithstandinge many of his considerations be very muche like to M. Hardinges iudgement in this Article that is to say like Accidens sine Subiecto A shewe of woordes without Substance He seemeth bothe in woordes and sense fully to agree with Chrysostome Oecumenius and other Gréeke Fathers that neuer vnderstoode this M. Hardinges Newe Religion He shutteth vp the Hearers bodily eyes wherewith they sée the Breade and Wine and boroweth onely the Inner eies of their mindes wherewith they may sée the very Bodie and Bloude of Christe whiche is that Breade that came from Heauen And herein notwithstanding his woordes be quicke violent the more to sturre and enflame the hartes of them vnto whom he speaketh yet he him selfe in plainest wise openeth cleareth his owne meaninge For thus he writeth Ne consideres tanquam Panem Nudum Panis Eucharistiae non est amplius Panis Simplex Nudus Consider it not as if it were Bare Breade The Breade of the Sacramente is no lenger Bare and Simple Breade Whiche woordes are naturally resolued thus It is Breade how be it not onely bare Breade but breade and some other thinge elles biside So where they of M. Hardinges side are woonte to saye Papa non est Purus homo The Pope is not a Bare man I trowe their meaninge is not That the Pope is no man but onely that he is a man yet besides that hath an other Capacitie aboue the condition and state of common men Of these woordes of Cyrillus we maye wel reason thus by the waye The Sacrament is not onely or Bare Breade Therefore it is Breade al be it not onely Bare Breade And thus the same Cyrillus that is brought to testifie that there remaineth no Breade in the Sacramente testifieth moste plainely to the contrary that there is Breade remaininge in the Sacrament And although this answeare of it selfe might séeme sufficient yet good Christian Reader for thy better satisfaction I praye thée further to vnderstande that as this Cyrillus speaketh here of the Sacrament of Our Lordes Bodie Bloude euen so and in like phrase and forme of woordes he speaketh of the Oile that they calle Holy of the Water of Baptisme and of other Ceremonies Of the Oile he writeth thus and further by the same expoundeth his meaninge touching the Sacramente Vide ne illud putes esse Vnguentum tantùm Quemadmodum enim Panis Eucharistiae post Sancti Spiritus Inuocationem non ampliùs est Panis Communis sed Corpus Christi sic Sanctum hoc Vnguentum non ampliùs est Vnguentum Nudum neque Commune sed est Charisma Christi Beware thou thinke not this to be Oile onely For as the Breade of the Sacrament after the Inuocation of the Holy Ghoste is no lenger Common Breade but the Bodie of Christe so this Holy oile is no lenger Baâ—e or Common Oile but it is the Grace of Christe By these woordes there appeareth like change in the one as in the other As the Oile is the Grace of Christe so is the Breade the Bodie of Christe and as the Nature and Substance of the Oile remaineth
stil although it be not Bare or Common Oile so the Nature or substance of the Breade remaineth still although it be not Common or Bare Breade In like sorte he writeth of the Water of Baptisme Non tanquam Aquae Simplici studeas huic Laâ—achro Ne Aquae Simplicitaâ—i mentem adhibeas Beholde not this Bathe as Simple VVater Consyder not the Simplicitie of the VVater Of these conferences of places we maie wel geather thus The Water in the Holy Mysterie of Baptisme notwithstandinge it be not Bare Common Water yet neuerthelesse contineweth stil in the Nature and Substance of very Water So likewise the Breade in the Holy Mysterie of Christes Bodie notwithstandinge it be not Bare and Common Breade yet neuerthelesse in Nature and Substance is Breade stil. But Cyrillus saith It is no Breade it is no Wine notwithstandinge it appeare so vnto the senses Chrysostome saith The substance of Breade is consumed Emissenus saith It is turned into the substance of Christes Bodie and Damascenus and Theophylactus later writers of no greate credite auouche the same It is plaine that both Cyrillus and al other olde learned Fathers laboure euermore with al vehemencie and force of woordes to sequester and pulle their hearers from the iudgement of their senses to beholde that Breade that geueth life vnto the worlde And therefore he calleth it Spiritual Breade and of Christes Bloude he saith thus Bibe vinum in corde tuo Spirituale scilicet vinum Drinke that VVine not with thy Bodily mouth but in they harte I meane that Spiritual VVine Againe he sheweth wherefore the Iewes were offended with Christe and openeth the very cause of the grossenes of their erroure Iudaei non audientes Verba Christi secundum Spiritum Scandalizaâ—i abierunt reâ—rò eò quòd existimarent sefe ad humanaruÌ„ Carnium esum incitari The Iewes not hearinge Christes VVoordes accordinge to the Sprite were offended and went from him for that they thought they were encourraged to eate Mannes Fleashe Againe he saith Gustate videte quòd suauis est Dominus Num hoc Corporeo palato vt istud dijudicetis vobis praecipitâ— NequaquaÌ„ sed potius certa Fide Taste and see that the Lorde is delectable What are you commaunded to iudge this with youre Bodily mouth No not so but with vndoubted Faith In this sense the Water in Baptisme geueth place to the Bloude of Christe and of it self seemeth nothinge Likewise the Breade in the Sacrament of Christes Bodie geueth place to the Bodie of Christe and in respecte thereof is vtterly nothinge Whiche thinge concerninge the Water of Baptisme Paulinus seemeth to expresse thus Fonsque nouus renouans hominem quia suscipit dat Munus siue magis quod deâ—init esse per vsum Tradere Diuino mortalibus incipit vsu. Likewise Chrysostome Non erit Aqua Potationis sed Sanctificationis It shal not be Water to Drinke as it was before but VVater of Sâ—nctification as before it was not This is the very Substance of the Sacramentes in respecte whereof the corruptible Elementes of Breade Wine and Water are consumed taken for nothinge This thinge Chrysostome expresseth notably to the eie by this example Lanae cùm tinguntur naturae suae nomen amittunt tincturae nomen accipiunt non vltrà vocas Lanam sed vel PurpuraÌ„ vel CoccinuÌ„ vel Prasinum c. VVool when it is died looseth the name of his owne Nâ—ture and taketh the name of the Coloure Thou callest it no lenger wool but Purple or Scarlet or greene c. Notwithstandinge the very Substance of Wool remaineth stil. And so Pachymeres saith The Holy Oile is no lâ—nger called Oile but it is turned into Christe His woordes be plaine Oleum enim est Christus For the Cile is Christe Not meaninge thereby that the Oile is no Oile but onely that in respecte of Christe that thereby is Signified the Oile is Consumed and appeareth nothinge So Paulus that Famous learned Lawier saith Res vna per praeualentiaÌ„ trahit aliam One thinge by force of greater weight draweth an other with it Thus therefore saithe Cyrillus The Breade that wee see is now not Breade â—ut Christes Bodie and the VVine that wee see is now not VVine but Christes Bloud As if he should say These Elementes or Creatures are not so muche the thinges that they be in déede as the things that they represent For so S. Augustine saith generally of al Sacramentes as it hath beene alleged once or twise before In Sacramentes wee may not consider what they be in deede but what they signifie And to the same ende S. Ambrose saith Magis videtur quod non videtur It is better seene that is not seene And al this is wrought bothe in the Mysterie of Baptisme and also in the Mysterie of Christes Bodie not by the woorke or force of Nature but by the Omnipotent power of the Sprite of God and by the warrant of Christes Woorde Thus Emissenus thus Damascene thus Theophylacte say the Bread is changed into the Substance of Christes Bodie I meane euen so as the same Theophylacte saith VVee our selues are Transelemented Transubstantiate into the Bodie of Christe For thus he imagineth Christe to say Miscetur mihi Transelementatur in me And in like sorte Chrysostome speakinge of the Corruption and Renewinge of the worlde saith thus Opus erat quasi Reelementationem quandam fieri It was needeful that the Elementes were Transubstantiate or made new So S. Peter saith Efficimur consortes Diuinae naturae VVee are made partakers of the Diuine Nature And a Heathen writer saithe Homo transit in Naturam Dei A man is turned into the Nature of God Al these and other like Phrases of speache must be qualified with a sober and a discrete construction otherwise accordinge to the simple tenour of the woordes they cannot stande Therefore S. Chrysostome intreating of the Exposition of the Scriptures saith thus Diuina opus est Gratia ne nudis verbis insistamus Nam ita Haeretici in errorem incidunt neque Sententiam neque Auditoris habitum inquirentes Nisi enim tempora locos auditorem alia huiusmodi consideremus multa sequentur absurda VVee haue neede of Goddes Heauenly Grace that wee stande not vpon the Bare VVoordes For so Heretiques fal into errour neuer consideringe neither the minde of the Speaker nor the disposition of the Hearer Onlesse wee weigh the Times the Places the Hearers and other like Circumstances many inconueniences must needes folow Uerily Bertramus an Ancient writer saithe Ipse qui nunc in Ecclesia c. He that now in the Churche by his Omnipotent Power Spiritually turneth the Breade and the VVine into the Fleashe and Bloud of his Bodie the same inuisibly made his Bodie of the Manna that came from Heauen and of the VVater that flowed from the Rocke inuisibly he made his owne Bloude Thus
as the Fathers say Manna was made Christes Bodie or the Water in the Wildernesse was made his Bloud euen so they say The Breade and Wine are likewise made Christes Bodie and Bloud Now that it may throughly appeare euen vnto the Simple what the godly Fathers meante by suche extraordinarie vse of speache it shal not be from the purpose to reporte certaine woordes of Gregorius Nyssenus touchinge the same and that in suche order as they are written Thus therefore he saithe Nam hoc Altare c. This Aultar whereat wee stande is by Nature a Common stoane nothing differinge from other stâ—anes whereof our walles be builte and our pauementes laied but after that it is once dedicate to the honour of God and hath receiued Blessinge it is a holy Table and an vndefiled Aultar afterwarde not to be touched of al men but onely of the Priestes and that with reuerence Likewise the Breade that first was common after that the Mysterie hath halowed it is both called and is Christes Bodie likewise also the wine Christes Bloude And where as before they were thinges of smal valewe after the Blissinge that commeth from the Holy Ghost either of them both worketh mightily The like Power also maketh the Priest to be Reuerende and Honorable beinge by meane of a newe Benediction diuided from the common sorte of the people Hereby we see as the Aultare whiche in some places both for steadines and continewanâ—e was made of stoane was changed from the former state and yet remained stoane stil and as the Priest or Bishop was changed from that he was before and yet remained in Substance one man stil so by the iudgement of this Ancient Father the Breade and Wine are changed into Christes Bodie and Bloude and yet remaine Breade and Wine in Nature stil. And for as muche as M. Hardinge to make good and to mainteine this his Newe Erroure hath here alleged togeather niene Doctours of the Gréeke Churche as subscribinge and wel agreeinge thereto vnderstande thou good Christian Reader for the better information and direction of they iudgement that the Grecians neuer consented to the same from the first preachinge of the Gospel there vntil this daie as it is easy to be seene in the last action of the General Councel holden at Florence And Duns him self hauinge occasion to intreate hereof writeth thus Ad hanc sententiam principaliter videtur mouere quod de Sacramentis tenendum est sicut tenet sancta Romana Ecclesia Ipsa autem tenet Panem Transubstantiari in Corpus Vinum in Sanguinem To this determination this thinge seemeth specially to leade that we must holde of the SacrameÌ„tes as the holy Churche of Rome holdeth c. For Confirmation hereof he allegeth not the Greeke Churche as knowinge it had euermore holden the contrary but onely the Particular DeterminatioÌ„ of the Churche of Rome concluded first in the Councel of Lateran in the yeere of our Lorde a Thousande two hundred and fifteene and neuer before And Isidorus the Bishop of Russia for that after his returne home from the Councel of Florence he beganne to practise both for vnitie herein and also in al other causes to be concluded bytwéene his Churches and the Churche of Rome was therefore deposed from his office and vtterly forsaken of al his Cleregie So wel they liked this Newe diuise of Transubstantiation M. Hardinge wil replie Cyrillus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche he expoundeth In specie vel Figura Panis In the Forme or Figure of Breade And this as he imagineth is as muche as Accidentes without Subiecte What manner consideration leadeth him hereto I cannot tel But it is most certaine that by this very waye the Olde Heretiques were leadde into their Errours Marcion the Heretique helde that Christe appeared not in the very Natural Bodie of a Man but onely in a fantasie or shewe of a mannes Bodie And to prooue the same he vsed M. Hardinges reason For it is written saide he In Similitu dinem hominum factus est Figura inuentus ut homo He was made after the Likenes of menne and founde in Figure whiche M. Hardinge expoundeth in Shewes and Accidentes as a man And S. Ambrose saith Nec sibi blandiatur virus Apollinare quia ita legitur Et Specie inueÌ„tus vt homo Let not that Heretique Apollinaris flatter him self for that it is thus written He was founde in Figure and Forme as a man Here we sée M. Hardinge is driuen to fight with Olde Heretiques Weapens otherwise his frendes woulde not iudge him Catholique S. Ambrose saith Christe appeared In Figura humana In the Figure of a Man Origen saith Câ—â—ristus est expressa Imago Figura Patris Christe is the expresse Image and Figure of his Father Againe S. Ambrose saith Grauior est ferri species quà m Aquarum Natura The Forme of yâ—on is heauier then the Nature of the Water And Gregorie Nyssene saith Sacerdos quod ad speciem externam attinet idem est qui suit The priest as touchinge his appearance or outwarde Forme is the same that he was before And wil M. Hardinge geather hereof that Christe or a Peece of yron or a Priest is nothinge els but an Accident or a Shewe without Substance Bysides al this M. Hardinge is faine to falsifie Cyrillus his owne Doctoure and to allege his woordes otheâ—wise then he founde them For where as in the common Latine Translation it is writen thus Sciens panem hunc qui videtur à nobis non esse Panem etiamsi gustus Panem esse sentiat Knowinge that this Breade that is seene of vs is no Breade al be it our taste doo perceiue it to be Breade M. Hardinge hath chosen rather to turne it thus Cum scias qui videtur esse Panis non esse sed Corpus Christi Knowinge that the thing that seemeth to be Breade is no Breade but the Bodâ—e of Christe Wherein he hath bothe skipte ouer one whole clause and also corrupted the woordes and meaninge of his Authour For Cyrillus saith With our outwarde eies wee see Breade M. Hardinge saith It appeareth or seemeth onely to be Breade Cyrillus saith Our tast perceiueth or knoweth it to be Breade This clause M. Hardinge hath leaft out both in his Latine Translation and also in the Englishe But speakinge of the Cuppe he turneth it thus Al be it the sense make that accoumpte of it Corrupte Doctrine must needes holde by Corruption For it is certaine Cyrillus meante thus That as we haue two sortes of eies Corporal of the Bodie and Spiritual of the Minde so in the Sacramentes we haue two sundrie thinges to beholde With our Bodily Eyes the Material Breade With our Spiritual Eyes the verye Bodye of Christe And thus the Woordes of Cyril agrée directly with these Woordes of S. Augustine Quod videtis Panis est quod etiam oculi vestri renuntiant Quod
Substance of Breade and Wine remaineth stil in the Sacramente of Christes Bodie But yf this accordinge to M. Hardinges iudgemente be an Heresie then must al the Olde Fathers and Doctours of the Churche be condemned for Heretiques For Gelasius saithe There remaineth stil in the Sacramente the Nature or Substance of Breade and Wine Chrysostome saithe The Nature of Breade remaineth in the Sacramente as before Theodoretus saithe The Breade remaineth in his former Nature and Substance In priori Natura Substantia S. Augustine saithe Quod videtis Panis est The thinge that ye see is Breade He saithe not It seemeth Breade but it is no Breade It is onely the Accidente the Fourme and the Shewe of Breade but Panis est It is in deede and Verily Very Breade But I trowe bothe these and al other like Anciente learned Fathers must by M. Hardinges Decrée be taken for Newe Maisters and condemned for Heretiques This is that knotty greate Blocke whiche to riue and rente vp M. Hardinge hath diuised a ioyly substantial stronge yron wedge made of Accidentes God knoweth a simple and a Childishe instrument and yet muche like to the rest of his tooles How be it God be thanked the Churche of God was hable to confounde and to cleaue a sunder al manner Heresies twelue hundred yéeres togeather without any of these wedges M. Hardinge The. 2. Diuision Yet this matter hath not so muche ben taught in open audience of the people as debated priuately betwene learned men in Schooles and so of them set foorth in their priuate writinges wherein if some perhappes through contention of wittes haue ben either ouer curious or ouer bolde and haue ouer shotte the marke or not sufficiently confirmed the point they haue taken in hande to treate of or through ignorance or fauoure of a parte haue in some thinge swarued from reason or that meaning whiche holy Churche holdeth it is greate vncourtesie to laie that to our charge to abuse their ouersightes to our discreadite and to reproue the whole Churche for the insufficiencie of a fewe The B. of Sarisburie For excuse hereof M. Hardinge saithe This Doctrine serued onely for the Schooles and had no place emonge the People But so likewise did the reste of al their Doctrine For it was euer their greatest policie to keepe their learninge in the Schooles and to see that the People should knowe nothing S. Hierome saith Eadem in Veteri in Noua Haeresi seruatur Fides vt aliud populi audiant aliud praedicent Sacerdotes They keepe one Faithe bothe in the Olde Heresie and in the Newe The People heare one thinge and the Priestes teache an other And certainely as their Religion was vsed happy was the poore people that knewe least of it S. Hilaries woordes maie very aptly be applied vnto them Sanctiores sunt aures plebis quà m corda Sacerdotum There is more holinesse in the eares of the People then in the hartes of the Priestes How be it coÌ„trary to M. Hardinges euasion other Doctours of his owne forme Antoninus Gabriel and others seeme to publishe the same as a General Doctrine Common not onely to the Schooles but also to the whole Churche and nomore touchinge the Prieste then the simplest of the People And verily yf the Sacramente be God in deede and that not a God for euer but onely to last for a season whiche is the purporte of M. Hardinges Doctrine why shoulde not al the People vnderstande when it beginneth to be God how longe it contineweth God when it is God when it is no God how longe they maie Adoure it without danger when they maie safely leaue of Adoure nomore For duringe the time it is God who so Adoureth it not is wicked godlesse and who so Adoureth it when it is no God committeth Idolatrie and Adoureth a Creature in steede of God Therefore the certainetie hereof notwithstandinge M. Hardinges contrary iudgemente seemeth as necessary for the People as for the Prieste But here it appeareth M. Hardinge is halfe ashamed of his owne Scholastical Catholique Doctours For he confessethe That either of mere ignorance or of affection and fauoure of partes they haue sometime swaâ—ued bothe from common Reason and also from the sense of the Catholique Churche This maie stande wel for a Maxima as one of the greatest truethes of M. Hardinges whole booke Notwithstandinge these Doctours vtteringe sutche pointes of learninge were neuer thought to publishe their owne priuate fantasies but rather the Catholique Doctrine of the Uniuersal Romaine Churche Neither was there either Bishop or Cardinal or Pope or Councel that euer condemned them for the same M. Hardinge The .3 Diuision Now concerninge this Article whether we are able to auouche it by sutche auctorities as M. Iuel requireth or no it shal not greatly force The credite of the Catholique Faithe dependeth not of olde proufes of a fewe newe controuersed pointes that ben of lesse importaunce As for the people they were taught the trueth plainely when no Heretique had assaulted their Faith craftely 248 The doctrine of the Churche is this The Bodie of Christe after due Consecration remaineth so longe in the Sacrament as the Sacramente endureth The Sacramente endureth so longe as the formes of Breade and VVine continewe Those formes continewe in their integritie vntil the other accidentes be corrupted and perishe As if the colour weight sauour taste smel and other qualities of Breade and VVine be corrupted and quite altered then is the forme also of the same annichilated and vndone And to speake of this more particularly sith that the substance of Breade and VVine is tourned into the substance of the Body and Bloude of Christe as the 249 Scriptures auncient Doctours the necessary consequent of trueth and determination of holy Churche leadeth vs to beleeue if suche change of the Accidentes be made whiche shoulde not haue suffised to the corruption of Breade and VVine in case of their remaindre for suche a change the Body and Bloude of Christe ceaseth not to be in this Sacrament whether the change be in qualitie as if the colour sauour and smel of Breade and VVine be a litle altered or in quantitie as if thereof diuision be made into suche portions in whiche the nature of Breade and VVine might be reserued But if there be made so great a change as the nature of Breade and VVine should be corrupted if they were present then the Body and Bloude of Christe doo not remaine in this Sacrament as when the colour and sauour and other qualities of Breade and VVine are so farre changed as the nature of Breade and VVine mighte not beare it or on the quantities side as if the Bread be so smal cromâ—â—ed into duste and the VVine dispersed into so smal portions as their formes remaine no longer then remaineth no more the Body and Bloude in this Sacrament Thus the Body and Bloude of Christe remaineth
newe thinges with the Olde and stil to alter new for newe vntil bothe their wittes and their speache beginne to faile them Here note good Reader that in this whole Article M. Hardinge hath alleged no manner Doctour nor Olde nor Newe The reason thereof is this for that of the Olde Doctours he had none to allege and of his Newe Doctours he was ashamed FINIS THE XXV ARTICLE VVHETHER THE FOVRMES BE THE SACRAMENTE The B. of Sarisburie Or that the Accidentes or Fourmes or Shewes of Breade and Wine be the Sacramentes of Christes Bodie and Bloude and not rather that Breade and Wine it selfe M. Hardinge The .1 Diuision For as muche as by the almighty power of Gods woorde pronounced by the Prieste in the Consecration of this Sacrament the Bodie and Bloude of Christe are made 253 Really Present the Substance of Breade 253 tourned into the Substance of the Bodie and the Substance of VVine into the Substance of the Bloude the Breade whiche is consumed a waie by the fier of the Diuine Substance as Chrysostome saithe and now is become the Breade whiche was formed by the hande of the Holy Ghoste in the wombe of the Virgine and decocted with the fier of the Passion in the Aulter of the Crosse as S. Ambrose saithe can not be the Sacrament of the Bodie nor the VVine of the Bloude Neither can it be saide that the Breade and VVine whiche were before are the Sacramentes for that the Breade is becomme the Bodie and the VVine the Bloude and so now they are not and if they be not then neither be they Sacramentes Therefore that the outwarde formes of Breade and VVine which remaine be the Sacramentes of Christes Bodie and Bloude and not the very Breade and VVine it selfe it foloweth by sequele of reason or consequent of vnderstandinge deduced out of the firste trueth whiche of S. Basile in an Epistle ad Sozopolitanos speakinge against certaine that went about to raise vp againe the olde Heresie of Valentinus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of whiche sequele of reason in the matter of the Sacrament many conclusions may be deduced in case of wante of expresse Scriptures VVhiche waie of reasonninge Basile vsed against Heretikes as also sundry other Fathers where manifest Scripture might not be allâ—aged The B. of Sarisburie M. Hardinge presumeth that his newe fantasie of Transubstantiation must needes stande for good And therefore imagininge that the Breade and Wine are wholy remooued and cannot be the Sacramentes he thinketh he maie wel conclude that the Fourmes Shewes that are leafte behinde must néedes be the Sacramentes But this errour is soone reprooued by the consente of al the Olde Catholique Fathers of the Churche S. Augustine saithe Quod videtis Panis est The thinge that ye see speakinge of the Sacramente is not a Fourme or an Accidente but Very Breade S. Chrysostome Theodoretus Gelasius and other learned Fathers confesse by manifeste and expresse woordes That there remaineth stil in the Sacramente the Very Nature and Substance of Breade and Wine Therefore this Doctrine is builte vpon a false grounde and cannot stande But Chrysostome saithe The Breade is consumed by the force of the Diuine Presence And S. Ambrose saithe M. Hardinge reporteth the same It is greate frowardnesse whatsoeuer any one or other of the Fathers happen to vtter in vehemencie and heate of talke to dissemble the manner of their speache and to drawe and force the same violently to the rigourâ— of the letter Paulus saithe In fraudem Legis facit qui saluis verbis Legis sententiam eius circumuenit He dooth wronge to the Lawe that folowinge onely the bare woordes defraudeth the meaninge of the Lawe S. Cyprian saithe Passio Christi est Sacrificium quod offerimus The Sacrifice that wee offer is the Passion of Christe Chrysostome saithe Baptisma Christi Sanguis eius est The Baptisme of Christe is Christes Bloude And againe he saithe In Mysterijs Sanguis ex Christi latere hauritur In the time of the holy Communion the Bloude of Christe is drawen out of his side S. Gregorie saithe Christus iterum in hoc Mysterio moritur In this Mysterie of the holy Communion Christe is put to Death againe I trowe M. Hardinge wil not so straitly force vs to beléeue onely vpon the sight of these bare woordes either that the holy Communion is Christes Passion or that the Water of Baptisme is Christes Bloude or that Christe is slaine and put to Death in the time of the Holy Mysteries Or that Christes Bloude at that time is drawen and powred from his side and that without healpe of Figure Uerily Really and in deede By sutche manner of amplification and kinde of speache S. Chrysostome saith The Breade is consumed not for that theâ—e remaineth in the Sacramente no Breade at al but for that in comparison of the Death of Christe that there is laide foorth and represented before vs the material Breade seemeth nothinge For otherwise Chrysostome most plainely confesseth that the Nature of Breade remaineth stil. These be his woordes In Sacramento manet Natura Panis In the Sacramente there remaineth stil the Nature of Breade And as he saithe The Breade is Consumed Euen so in the same place he seemeth to saie The Prieste is Consumed His woordes be these Ne putes te accipere Diuinum Corpus ab Homine Thinke not that thow receiuest the Diuine Bodie of a Man And to like purpose he speaketh of the Sacramente of Baptisme Non Baptizaris à Sacerdote Deus ipâ—e tenet Caput tuum Thou art not Baptized of the Prieste It is God him selfe that holdeth thy Heade Thus the holy Fathers intreatinge of the Sacramentes vse to auance our mindes from the Sensible and corruptible Elementes to the cogitation of the Heauenly thinges that thereby are Represented And therefore Chrysostome saith Mysteria omnia interioribus oculis videnda sunt Wee must beholde al Mysteries with our inner eies Whiche inner eies doubtlesse haue no regarde to any corruptible and outwarde thinge Hereby the feeblenes of M. Hardinges sequele maie soone appeare True it is that he further saith In case of want of the Scriptures wee maie sometime guide our selues by discourse and drifte of Reason Notwithstandinge S. Augustine saithe Haec consuetudo periculosa est The custome hereof is very dangerous But in this case M. Hardinge wanteth neither the Scriptures nor the Authoritie of Anciente Doctours It is plaine by the manifeste woordes of S. Paule of S. Chrysostome of S. Augustine of Theodoretus of Gelasius and of other moe holy Fathers bothe Greekes and Latines that in the Sacramente â–ª after the woordes of Consecration the very Nature and Substance of the Breade remaineth stil. It were mutche for M. Hardinge to forsake al these and to trust onely to a bare shifte of simple Reason M. Hardinge The .2 Diuision And
â–ª and a Murtherer 243. Psalmes hable to chase avvay Diuelles 211. Psalmes songue by Laie people and artificers 213. Psalmes harde or easie 213. R. Reliques 52. Reseruation in bothe Kindes 131. 132. Againste Reseruation 413. 416. 622. Reseruation 414. The Sacramente reserued to be receiued of the people 415. The Faith of the vveast Churche came not first from Rome 56. 166. 167. 233. The Churche of Rome corrupted 56. 260. Al Churches must agree to the Church of Rome In what sense 244. Rome sixe times sackte vvithin the space of 140. yeeres 292. The noblenesse of the Citie of Rome 294. 304. Rome had the Faith from Hierusalem and from the Easte 295. S. Sacramente The Sacramente is a Signe 110. 380. 446. Sacramente generally taken 116. The Sacramente is material Breade 381. Sacramental Changinge 407. 427. The Sacramentâ— is a Creature 408. Sacramentes be Visible vvoordes 409. The Sacram. is not bare Breade 433. Difference bitweene the Sacramentes of the Olde Testament and of the Nevve 464. 468. 470. The Sacrament consisteth of two partes 603. The Sacramente is a Creature and no God 614. A Resemblance bitvveene the Sacramente and the thinge signified by the Sacramente 634. The Sacramente is one thinge and Christes Body is an other thinge 380. 383. 430. 584. 610. The Sacramente passeth into the nourishemente of our bodies 380. 383. The vvoorde of God is more truely Christes Body then the Sacramente 883. Vehemente speaches of the Sacramente 385. 400. 409. 428. 434. 448. 462. 471. 608. Sancta Sanctorum 385. The Anciente Fathers iudgemente touchinge the Sacramente 617. 618. The ende and vse of Sacramentes 446. 462 Abuses of the Sacramente 141. The Sacramente thrust into deade mennes mouthes 32. The Sacramente sentâ— vnto strangers 39. 40. The Sacramente deliuered to menne and vvemenne to carry home 43. 46. 47. The same forebidden 132. 140. The Sacramente sente home to the nevve married man and vvife 51. The Sacramente sente abroade into sundrie parishes 54. 55. The Sacramente buried 80. 84. 134. The Sacramente turned into a stoane 136. To take the Signe in steede of the thinge that is Signified a miserable seruitude of the soule 380. Sacrifice 555. To Sacrifice the Gospel the People c. 556. M. Hard. saith Christe offered his Body al be it not in respecte of offeringe 555. 557. The Sacrifice of thankesgeuinge is the Sacrifice of the Newe Testament 358. 556. 562. The daily Sacrifice what it meaneth 24. The Sacrifice of the holy Communion not daily offered 24. 50. 62. 91. In what sense Christe is daily Sacrificed 61. 578. To Sacrifice the token of Christes Body 386. The Sacrifice of Breade and VVine 386. 567. The pure Sacrifice prophesied by Malachie 559. 569. The Sacrifice of Remembrance 556. 557. 562. 563. 565. 568. 569. 570. 575. The Sacrifice of the Nevve Testamente 558. M. Hard. saith Christe sheadde his Bloude at his laste Supper 560. 570. Dreadful Sacrifice and vvhy dreadful 563. 568. M. Hard. saith Christe offered him selfe in HeaueÌ„ 565. Christes Sacrifice lasteth for euer 566. Christe him selfe is the Sacrifice 571. 572. The Sacrifice of Melchisedek 576. 577. Christe is bothe the Prieste and the Oblation 578. The Vnblouddy Sacrifice 579. 580. The Prieste in his Canon praieth for Christe 582. 583. Scriptures Readinge of the Scriptures necessary for the people 520. 529. 534. 537. 544. The Scriptures harde or easy 532. 533. The Scriptures hidden from the vvise 526. 527. 529. The ignorante maie reade the Scriptures 205. 523. 526. 527. The people commaunded to reade the Scriptures 518. 519. 521. 544. Not readinge the Scriptures is dangerous 530. 531. Knovvledge of the Scriptures breedeth humilitie 530. Knovvledge blovveth vp the minde 530. Discourraginge from readinge the Scriptures coÌ„meth from the studie and Closet of the Diuelâ— Chrysostome 521. 522. The readinge of the Scriptures is profitable although vvee can not fully vnderstande them 210. 211. The Scriptures translated into the Sclanon tongue by S. Hierome 157. The Scriptures readde openly by Chapters in the Churche 158. Dangerous to contende of Diuine maters 523. Ignorance of the Scriptures is dangerous 531. 538. 543. The Scriptures superstitiously hanged aboute mennes neckes 211. VVritinge and readinge in the Hebrevve tonge 528. The Scriptures translated into the SclauoÌ„ tongue by S. Hierome 540. The Scriptures translated into the Gotthian tongue by Vlphilas 540. The Scriptures translated into the Syrian the Palestine the Thebane the Pheâ—â—ike the Arabike the Lybike and the Frenche tongue 540. The Scriptures translated into al Christian tongues 540. The Scriptures translated into the Englishe tongue 54â— 542. Heretiques shutte vp the Scriptures 544. Serapion 134. Simplicitie pardonable 111. Vaine and fonde simplicitie 208. T. Theodoretus condemned of Heresie 252. Tertullian a married Prieste 44. Diuersitie of tongues 160. 163. Traditions vsed for the Scriptures 522. Transubstantiation 396. 397. Transubstantiation a late Fantasie 410. 421 The Greeke Churche neuer allovved Transubstantiation 422. The Breade in the Sacramente remaineth stil. 44. 382. 408. 423. 429. 437. 460. 635. The OmnipoteÌ„cie of God vvoorketh in Baptisme and in al Sacramentes 424. 426. The place of Cyprian ansvveared The Breade Changed not in fourme but in nature 424. Sacramental Change 427. In what sense the Breade is the Body of Christe 428. 436. The Breade nothinge in comparison of Christes Body 433. 434. V. Valdo 538. VVasshinge of feete 114. 116. The VVater of Baptisme and Christes Bloude are one thinge 382. Minglinge of vvater and vvine not necessary 34. Communion ministred in Norvvey vvithout vvine 32. Communion in Motheglen 113. VVine continevvinge longe 138. FINIS Errata Page Line Faulte Correction 103. 43. Leo Reade Iulius 113. 23. Ruscia Reade Russia 135. 36 Aransican Arausican Ibidem in margi Aransican Reade Arausican Ibidem in margi lib. 1. strike it out 281. in margi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284. 20. Curche Reade Churche 415. 8. Chrystome Reade Chrysostome 429. 4. Fealt eas Reade Fealte as OF PRIVATE MASSE THE FIRST ARTICLE The Byshoppe of Sarisburie IF any learned man of our aduersaries or if al the learned men that be alyue be hable to bryng any one sufficient sentence out of any olde catholike Doctour or Father or out of any olde general Councel or out of the holy Scriptures of God or any one example of the Primitiue Churche whereby it may clearely aud plainely be proued that there was any priuate Masse in the whole worlde at that tyme for the space of sixe hundred yeres after Christ. c. The conclusion is this As I sayd before so say I now againe I am content to yelde and to subscribe M. Hardinge The first Diuision Euery Masse is publike concernynge bothe the oblation and also the Communion and none pryuate For no man offereth that dreadfull sacrifice priuately for him selfe alone but for the whole Churche of Christ in common The Communion likewise of the Sacrament is a publike feast by Christ through the ministerie of the priest in the same
pro rebus accipere That in deede is a Miserable Seruitude of the Soule to take the Signes in steede of the thinges that be signified Now touchinge the Adoration of the Sacrament M. Hardinge is not hable to shew neither any Commaundement of Christe nor any Woorde or Example of the Apostles or Ancient Fathers concerninge the same It is a thing very lately diuised by Pope Honorius about the yeere of our Lorde 1226. Afterwarde increased by the New solemne Feast of Corpus Christi day by Pope Urbanus Anno 2264. And last of al Confirmed for euer by multitudes of Pardons in the Councel of Uienna by Pope Clement 5. An. 1310. The Churche of Asia and Graecia neuer receiued it vntil this day The mater is greate and cannot be attempted without greate danger To geue the Honour of God to a Creature that is no God it is manifest Idolatrie And al Idolaters as S. Iohn saith shal haue their portion in the lake burninge with fier and Brymstoane whiche is the seconde death M. Hardinge The .2 Diuision But now this beinge that very Breade whiche God the Father gaue vs from Heauen as Christe saith This Breade beinge the Fleashe of Christe whiche he gaue for the life of the worlde The B. of Sarisburie M. Hardinge would séeme to haue trained al the Ancient Doctours vnto his side and to that ende hath mustred them here in an armie al togeather How be it of them al there is not one that teacheth vs one woorde of the Adoration of the Sacrament Wherefore if he bringe them foorthe onely for a Shew they are to many but if he bringe them as Witnesses they are to few for touchinge the case they say nothinge Yet M. Harding as a man muche doubtinge his Readers memorie whatsoeuer he hath shortely alleged here hath els where repeted and doubled the same in other places of his Booke so that if I would answeare al in particulare I should be ouer tedious For auoidinge whereof it shal be sufficient to referre mee selfe ouer to suche places where as these Authorities are answeared seuerally more at large First as I haue saide before there is not one of al these Fathers that willeth vs to Adoure the Sacrament with godly honour Which thinge notwithstanding they were hable to haue written if it had béene then either vsed or thought conuenient and M. Hardinge was hable to haue founde it if it had béene written The Bread of the Sacrament is not that Breade of which Christe speaketh in the sirth of S. Iohn but very material Breade in déede and as S. Cyprian saith Ex multorum granorum adunatione congestus Moulded togeather of the minglinge of many corues and a Sacrament of that Breade that came from Heauen But this mater is answeared in the fifthe Article and in the First Seconde and Thirde Diuision M. Hardinge The .3 Diuision This beinge that Breade and that Cuppe whereof whosoeuer eateth or drinketh vnworthely shal be giltie of the Bodie and Bloud of our Lorde The B. of Sarisburie S. Hierome saith Dum Sacramenta violantur ipse cuius Sacramenta sunt violatur When the Sacramentes be misvsed God him selfe whose Sacramentes they be is misused And the greatest Abuse and Uilanie that can happen to any Sacrament is contrary to Christes Institution and the nature of a Sacrament to be honoured in stéede of God And S. Augustine saith Qui indignè accipit Baptisma Iudicium accipi◠non Salutem Who so receiueth Baptisme vnwoorthily receiueth his Iudgement and not his Health Wherefore if M. Hardinge thinke this warrant sufficient to proue Adoration then must he also Adoure the Water of Baptisme M. Hardinge The .4 Diuision 160 In this Sacrament beinge conteined the very Real and Substantial Bodie and Bloude of Christe as him selfe saithe expressely in the three first Euangelistes and in S. Paule The B. of Sarisburie It is a bolde enterprise in the reporte of foure plaine woordes to committe fiue manifest vntruethes that altogeather with one breath Certainely M. Hardinge wel knoweth that neither Christ nor Paule nor any of the Euangelistes I adde further nor any of the Catholique Doctours in this case of the Sacrament euer vsed any of these Termes either Carnally Conteined or Expressely or Uery or Real or Substantial Onely they say This is my Bodie whiche woordes the Ancient Father Tertullian expoundeth thus This is a Figure of my Bodie M. Hardinge The .5 Diuision This beinge that Holie Eucharistia whiche Ignatius calleth the fleashe of our Sauiour Iesus Christe that hath suffered for our Sinnes whiche the Father by his goodnes hath raised vp to life againe This beinge not Common Breade but the Eucharistia after Consecration consistinge of two thinges Earthely and Heauenly as Irenaeus saithe meaninge by the one 161 the outwarde Formes by the other the very Bodie and Bloude of Christe who parcely for the Godhead inseperably thereto vnited and partely for that they were conceiued of the Holie Ghoste in the moste Holie Virgin Marie are woorthily called Heauenly The B. of Sarisburie What Theodoretus thought in this behalfe it is plaine by his owne woordes For thus he writeth Signa Mystica post Sanctificationem non recedunt à Natura sua The Mystical Tokens after the Sanctification or Consecration goe not from their owne Nature that is to say remaine in Substance and Nature as thei were before By these woordes we may plainely sée Theodoretus iudgement How be it in al Sacramentes twoo thinges must be considered whereof as Irenaeus saithe they doo consiste The one is Earthly the other is Heauenly The one wée sée with our Bodily eies the other wée sée with the eies of our Faithe The one is in the Earthe the other is in Heauen These partes bicause they are ioined in one Mysterie therfore oftentimes thei scorce names the one enterchangeably with the other For as Christes very Bodie is called Breade although in déede it be no Breade So the Sacramental Breade is called Christes Bodie although in déede it be not Christes Bodie Therefore as the Sacrament is called Christes Bodie euen so accordinge to the saieinge of Ignatius it is the Fleashe of Christe euen the same that hath suffred for our Sinnes and that the Father hath raised againe to life that is to say A Sacrament of that Fleashe In like sorte S. Chrysostome writeth of the Sacrament of Baptisme Ostendit hoc loco idem esse Sanguinem Aquam Baptisma enim eius etiam Passio eius est S. Paule sheweth in this place that the Bloud of Christ and the water of Baptisme are both one For Christes Baptisme is Christes Passiō He saith The Water the Bloude of Christe are both one thing that he saith was S. Paules meaninge Yet notwithstandinge neither is the Water Christes Bloude in déede neither is Christes Bloude in déede Material Water But thus they borowe eche of them the others name bicause they
Bodie writeth thus Non materia panis sed super illum dictus Sermo est qui prodest c. It is not the Mater or Substance of Breade but the VVoorde spoken ouer it that doeth profite And therefore S. Ambrose likewise saith Quantò magis operatorius est Sermo Dei vt sint quae erant in aliud commutentur Howe muche more effectual is the VVoorde of God that the Breade and Wine maie be in Substance and Nature the same that they were before and yet be changed into an other thinge Notwithstandinge this answeare vnto the discreete Reader maie seeme sufficieÌ„t yet M. Hardinge forceth the mater further with this woorde Factus est If this woorde Factus est saith he maie Signifie an imaginatiue makinge theÌ„ why maie not Verbum Caro factum est be so expounded O what simple shiftes are these Is M. Hardinge hable to allege no barre but that maie be pleaded against him self Or doeth he thinke that this Latine Woorde Facere must needes signifie Transubstantiare S. Augustine saith Nos Christi Facti sumus We are made Christes Leo saith Corpus regenerati Fit Caro Crucifixi The Bodie of the man that is Regenerate is made the Fleashe of Christe that was Crucified Beda saith Nos ipsi Corpus Christi facti sumus We our selues are made the Bodie of Christe Origen saith in like manner of speache Spiritus Sanctus non in turtureÌ„ Vertitur sed Columba Fit The Holy Ghost is not châ—nged into a Turtle but is made a dooue So S. Ambrose Victa anima libidine Carâ—â—s Fit Caro. The Sâ—ule beinge ouercome with the pleasure of the fleashe is made fleashe And wil M. Hardinge vpon warrant of this one Woorde conclude that our Bodies be vtterly Transubstantiate and Substantially and Really become the Bodie of Christe Or that the Holy Ghost is verily Transubstantiate into a Dooue Or the Soule into Fleashe Or in these very woordes that he hath alleged Verbum Caro Factum est The woorde that is the Sonne of God was made Fleashe Doeth he thinke that the Sonne of God leafte the Nature of his Godhead and was verily Transubstantiate into Fleashe Doubtles this were a Monstrous Doctrine in olde times it was Cherinthus and Ebions horrible Heresie Uerily Leo saith Quamuis Iohannes scribat Verbum Caro factum est Verbum â—amen non est versum in Carnem Although S. Iohn saie The Woorde was made Fleashe yet was not the Woorde turned or Transubstantâ—ate into â—leashe S. Augustine saith of the Heretiques called Timotheani Ad confirmandam huiusmodi impietatem qua Deum asserunt veâ—sum esse à Natura sua cogunt Euangelistae testimonium dicentis Et Verbum Caro factuÌ„ est quod ita interpreâ—antur Diuina Natura in Humanam versa est These Heretikes to confirme their wickednes whâ—râ—by they holde that God was changed from his owne Nature and made man racke the witnes of the Euangelist S. Iohn saieinge The Woorde was made Fleashe Whiche Woorde they expounde thus The Nature of God was changed into the Nature of man Euen thus M. Hardinge saith The Nature of Breade is changed into the Nature of Christes Bodie Where is then that greate force of this woorde Factus est wherein M. Hardinge seemeth to haue suche trust He might better saie thus The Woorde was made Fleashe the Nature and Substance of the Woorde remaininge stil So the Breade is made Fleashe the Nature and Substance of the Breade neuerthelesse remaininge stil. And in this sorte the Olde learned Father Tertullian speaketh touchinge the same Christus acceptum Panem distributum Discipulis Corpus suum illum Fecit dicendo Hoc est Corpus meum hoc est Figura Corporis mei Christe takinge the Breade and diuidiuge it to his Disciples made it his Bodie saâ—einge This is my Bodie That is to saie saith Tertullian This is a Figure of my Bodâ—e Thus the holy Fathers expounde what they meant by these woordes The Breade is made Christes Bodie But S. Cyprian further allegeth to this purpose The Omnipotent Power of God whiche saith M. Hardinge Farre ouerpoiseth al theâ—e mennes light fantasies Thus he saith as though that without this light fantasie of Transubstantiation God coulde not be Omnipotent or as if there were such woonderful weight in his Outwarde Shewes and Emptie Accidentes But God worketh mightily and sheweth his Power Omnipotent not onely herein but also in al other his holy Mysteries as it is before declared in the fifthe Article and the .3 Diuision Leo saith Christus dedit Aquae quod dedit Matri Virtus enim Alâ—issimi obumbratio Spiritus Sancti quae fecit vt Maria pareret Saluatorem eadem fecit vt Regeneraret vnda credentem Christe gâ—ue to the Water that he gâ—ue to his Mother For the power of the Highest and the ouerâ—hadowâ—nge of the Holy Ghost that caused Marie to beare the Saueour the same Powâ—r hath caused the Water to Regenerate the beleuer To like purpose saith Chrysostome â–ª Vt SaraÌ„ non Natura sed Dei promissio fecit matreÌ„ c. As the promise of God and not Nature made Sara a Mother euen so our Regeneration by Nature is nothinge But the VVoordes of God whiche the Faithful know beinge pronounced by the Priest in the Bathe of VVater doo forme and Regenerate him that is Baptized as it were in his mothers woombe So they were wonte to singe at the halowinge of the Fonte Descendat Spiritus Sanctus in hane plenitudinem Aquae totamque eius SubstantiaÌ„ Regenerationis foecundeâ— effectu Let thy Holy Ghost come downe into this fulnes of VVater and let it fille the whole Substance thereof with the effecte of Regeneration Thus Leo Chrysostome and other Olde Fathers acknowledge the Omnipotencie of God in the Sacrament of Baptisme yet did they not thinke it therefore necessary to Transubstantiate the Nature and Substance of the Water The same S. Cyprian al be it in deede it is not S. Cyprian but a farre later writer as by good proufes it dooth appeare writinge onely of the Blissinge of the Holy Oyle allegeth likewise the omnipotent Power of God aboue Nature His woordes be these Sanctificatis Elementis iam non propria Natura praebet effectum Sed Virtus Diuina potentiùs operatur adest Veritas Signo Spiritus Sacramento It is not Nature that geueth effecte vnto the Element of Oyle beinge sanctified but the Power of God worketh more mightily The Trueth is Present with the Signe and the Holy Ghost with the Sacrament Therefore it was no good Catholique Diuines parte so lightly to shake of these Newe Maisters Sacramental changes as maters of so smal weight It appeareth by these Examples that God therein sheweth his Omnipotent Power and yet without any Transubstantiation Nowe if neither these woordes Panis Natura Mutatus nor these woordes Factus est nor these woordes Omnipotentia Verbi nor
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
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
wise be throwen oute into the poole as a certaine prieste sometime vsed a flee that he founde in his chalice after ConsecratioÌ„ But if a man had such a feruent zele saithe he that his stomake would serue him to receiue the same without horrour there were no waie to it Specially if the man were fastinge So S. Hugh of Clunice mutche commendeth Goderanus a Prieste for receiuinge the like portions caste vp againe by a Leper But he saide afterwarde S. Laurences gridyâ—on was nothinge so badde Hitherto Antoninus And for more likelihoode hereof this is holden as a Catholique Conclusion of yâ— side Corpus Christi potest euomi The very Bodie of Christe may be vomited vp againe I proteste againe as before the very blasphemie lothesomnesse hereof vnto a godly harte is vntolerable Neither woulde I haue vsed this vnpleasant rehearsal were it not that it behooueth eche man to know howe déepely the people hath béene deceiued and to what villanie they haue béene brought This Doctrine hath béene published mainteined in Schooles in Churches by the Schooledoctours by the Canonistes by Preachers by Bishoppes by General Councelles and by him that wrote the very Castle and Forte of Faithe Yet M. Hardinge doubteth not to saie It is a vile Asseueration and was neuer counted Catholique These be the Impes of their Transubstantiation For like as Ixion in stéede of Lady Iuno hauinge the companie of a Clowde begate Centauros that were monstrous ougle fourmes of halfe a man and halfe a horse ioined togeather euen so these menne in stéede of Goddes Holy Mysteries companieinge with theirâ—owne light and clowdy fantasies haue brought foorthe these Strange ougle deformed Shapes in Religion Lothesome to remember and Monstrous to beholde M. Hardinge The .2 Diuision Concerninge the matter of this Article what so euer a Mouse woorme or beaste eateth the Body of Christe now beinge impassible and immortal susteineth no violence iniurie ne villanie As for that whiche is gnâ—wen bitten or eaten of worme or beaste whether it be the Substaunce of Bread as appeareth to sense whiche is denied 251 because it ceaseth through vertue of Consecration or the outwarde forme onely of the Sacramente as many holde opinion 252 whiche alsâ— onely is broken and chawed of the receiuer the Accidentes by miracle remaininge without Substance In suche cases happeninge contrary to the intent and ende the Sacramente is ordeined and kepte for it ought not to seeme vnto vs vncredible the power of God considered that God taketh awaie his Body from those outwarde formes and permitteth either the nature of Breade to retourne as before consecration or the Accidentes to supplie the effectes of the Substance of Breade As he commaunded the nature of the rodde whiche became a Serpente to retourne to that it was before when God would haue it serue no more to the vses it was by him appointed vnto The graue auctoritie of S. Cyprian addeth greate weight to the balance for this iudgement in weighinge this matter who in his sermon de Lapsis by the reporte of certaine miracles sheweth that our Lordes Body made it selfe awaye from some that beinge defiled with the Sacrifices of Idols presumed to come to the Communion er they had done their due penaunce One as he telleth there thinkinge to haue that blessed Body whiche he had receiued with others in his hande when he opened the same to put it into his mouth founde that he helde Ashes And thereof S. Cyprian saithe Documento vnius ostensum est Dominum recedere cùm negaâ—ur By the example of one man it was shewed that our Lorde departeth awaie when he is denied It is neither wicked nor a thinge vnwoorthy the Maiestie of that holy Mysterie to thinke our Lordes Body likewise done awaie in cases of negligence villanie and prophanation The B. of Sarisburie O what shifting here is to auoide this miserable inconuenience Innocentius thinketh it not good to saie The Mouse eateth Christes Bodie in the Sacramente But rather he saithe That Christe when he seeth the Mouse comminge geateth him selfe away and leaueth the Sacramente This Doctours iudgemente M. Hardinge alloweth before others and thinketh it best to stande with reason But what then is it that the Mouse eateth Breade it cannot be For that is gonne as they saie by Consecration It remaineth that the Mouse muste néedes eate the Shewes and Accidentes How be it that were a strange kinde of feedinge But nothinge is strange to M. Hardinge Yet Shewes and Accidentes cannot nourishe What is it then wherewith the Mouse is nourished M. Hardinge answeareth Perhaps Almighty God by a Miracle suffereth the Breade to returne againe to feede the Mouse Or els if this wil not serue he saithe further Perhaps God woorketh an other Miracle and by his Omnipotent Power geueth the very Accidentes of Breade strengthe to nourishe and increase Substance as if it were Breade Thus these menne haue diuised a pretie waie to feede mise with Miracles Thomas of Aquine saithe that if a man take ouer muche of the Consecrate Wine notwithstandinge the Substance of the Wine be gonne Yet he may be ouerseene by the Accidentes and so may happen to be dronken by a Miracle Here wée see M. Harding answeareth onely by Perhaps as beinge not yet wel aduised what he may say Whereby it appeareth his Doctrine holdeth no certainetie Therefore what so euer he say wée may geue no great credite to his tâ—le nor take it for Catholique S. Cyprian that is here alleged maketh no manner mention neither of Fourmes nor of Accidentes nor teacheth vs that the Mouse can eâ—te Christes Bodie nor that Christe conueigheth him selfe away and leaueth the Sacramente nor that the Substance of Breade returneth againe nor that the Accidentes haue power to nourishe nor any other like fantasie Onely he saithe God gaue that wicked man by that Miracle to vnderstande that for his Infidelitie and Idolatrie his Grace was so departed from his harte as the Sacramente was departed from his hande Therefore this place maketh vtterly nothinge to M. Hardinges purpose Notwithstandinge hâ— thought it good so in this Article to vse the name of S. Cyprian as in the Article before he vsed the name of S. Cyril least he shoulde be thought to passe ouer any Article without a Doctoure The best that may be geathered of S. Cyprians woordes is this That the wicked receiueth not the Bodie of Christe Whiche thinge as it is most true so it vtterly â—uerthroweth the whole substance of M. Hardinges Doctrine Nowe good Christian Reader that thou maiste sée how aptely M. Hardinges Doctours agrée togeather notwithstandinge so many of them telle vs and holde it for most certaine That a Mouse may eate the very Bodie of Christe and receiueâ— whole Christe God and Man into his belly Yet others of them contrariwise telle vs and holde it likewise for moste certaine That a Faithful Christian man be he neuer so
shew or driftâ— of Reason concludeth in this sorte Thus the fourmes of Breade and Wine are the Sacramentes of the Bodie and Bloude of Christe Thus M. Hardinge bringeth in his Conclusion without premisses By M. Hardinges iudgement S. Augustine was not wel aduised when he called the Holy Mysterie Sacramentum Panis Vini The Sacrament of Breade and Wine He shoulde rather haue called it by this Construction The Sacramente of Fourmes and Shewes And whereas S. Augustine saithe Accedat Verbum ad Elementum fit Sacramentum whereby he meaneth that the Breade it selfe is made a Sacramente M. Hardinge wil rather expounde it thus Let the Woorde come to the Element or Creature of Breade and then the Accidentes thereof are made a Sacramente Uerily touchinge the Wine Christe him selfe calleth it not Fourmes or Accidentes but the Fruite or as Cyprian termeth it the Creature of the Vine Creaturam Vitis S. Cyprian calleth the Breade after Consecration Panem ex multorum granorum adunatione congestum Breade made not of Fourmes and Accidentes but of the Substance and mouldinge of many Comes S. Cyrille saithe Credentibus Discipulis Fragmenta Panis dedit Christe vnto his Disciples beleeuinge in him gaue not Accidentes or Shewes but Fragmentes or peeces of Breade Irenaeus saithe Of the same Breade and VVine after Consecration Augetur coÌ„sistit Carnis nostrae Substantia is increased and consisteth the Substance of our Fleashe Here must M. Hardinge néedes saie as Marcus Constantius saide before him that Accidentes are the Fruite of the Uine that Cornes and grapes be likewise Accidentes that Fragmentes and peeces of Breade be nothinge els but Accidentes that the Substance of our Bodies is nourished and increased and standeth by Accidentes Thus are their Accidentes Fâ—ga miserorum They can prooue and reprooue al by Accidentes and without their Accidentes they can doo nothinge And thus as badde Surgians they make one Salue to serue for al soares S. Gregorie saithe O Timothee depositum custodi deuitans profanas vocum nouitates Quia cùm laudari Haeretici tanquam de excellenti ingenio cupiunt quasi noua quaedam proferunt quae in Antiquorum Patrum libris Veâ—eribus non tenentur Sicque fit vt dum videri desiderant sapientes miseris suis auditoribus stultitiae semina spargant O Timothee keepe that thou haste receiued and beware of the wicked nouelties of woordes For these Heretiques seekinge the coÌ„mendation of the excellencie of their witte bringe foorth newe thinges that in the Olde bookes of the Anciente Fathers are not founde And so it happeneth that while they woulde be taken for wise menne they scatter emongst their poore hearers the seedes of Folie Certainely M. Hardinge and his felowes as of Shewes they haue made Sacramentes euen so of the Holy Sacramentes and whole Religion of Christe they â—aue leafte nothinge to the simple people but a sight of Shewes FINIS THE XXVI ARTICLE OF HIDINGE AND COOVERINGE The B. of Sarisburie Or that the Sacramente is a Signe or Token of the Bodie of Christe that liethe hidden vnderneathe it M. Hardinge That the outward forme of Bread 255 whiche is properly the Sacrament is the Signe of the Bodie of Christe we confesse yea of that Bodie which is couertly in or vnder the same whiche S. Augustine calleth Carnem Domini forma Panis opertam The Fleashe of our Lord coouered with the forme of Breade But what is meant by this terme Lyeth we knowe not As through Faithe grounded vpon Gods woorde we knowe that Christes Bodie is in the Sacrament so that it lyeth there or vnderneathe it by which terme it may seme a scoffe to be vttered to bringe the Catholike teaching in contempte or that it sitteth or standeth we denie it For lieinge sittinge and standing noteth situation of a Bodie in a place accordinge to distinction of membres and circunscription of place so as it haue his partes in a certaine order correspondent to the partes of the place But after such manner the Bodie of Christe is not in the Sacrament but without circumscription order and habitude of his partes to the partes of the Bodie or place enuironninge VVhiche manner of Being in is abooue all reache of humaine vnderstandinge wonderouse straunge and singular not defined â–ª and limited by the lawes or bondes of nature but by the almighty power of God To conclude the Beinge of Christes Bodie in the Sacrament is to vs certaine the manner of his Beinge there to vs vncertaine and to God onely certaine The B. of Sarisburie The entrie of this Article is the CoÌ„clusion of yâ— laste So artificially M. Hardinges Untruethes are wouen togeather The owtwarde Fourme of Breade saithe he is the Sacramente But withal he should haue added that this Fourme and manner of speache is onely his owne peculiare onely to him selfe and certaine his felowes of that side neuer vsed by any of al the Olde Doctours and Fathers of the Churche either Greeke or Latine or Learned or Unlearned or Catholike or Heretique or one or other These woordes of S. Augustine are alleged and answeared before That holy learned Father neuer saide neither that the Fourmes and Accidentes be the SacrameÌ„t nor that Christes Bodie is Really hidden vnder the same nor in this place speaketh any one woorde at al of any Accidentes But the woordes wherein M. Hardinge is deceiued are these Forma Panis Whiche woordes signiâ—â—e not the outwarde Fourmes and Accidentes as he vntruely expoundeth them but the very Kinde and Substance of the Breade So S. Paule saithe Christus cùm in Forma Dei esset Formam Serui accepit Christe beinge in the Fourme or Nature of God tooke vpon him the Fourme or Nature of a Seruante By whiche woordes S. Paule meante that Christe was very God in Substance and that he tooke vpon him the very Substance of a Man So S. Hierome expoundeth the same woordes speakinge in the Personne of Christe Declinaui ad eos deserens Regna Coelorum vt cum eis vefâ—erer assumpta Forma Serui I wente downe to them leauinge the Kingedome of HeaueÌ„ that I might eate with them hauinge taken the Fourme of a Seruante I thinke M. Hardinge wil not saie Christe tooke a Bodie of Fourmes and Accidentes that he might be conuersante and liue with menne So S. Augustine â—aithe Secundum hanc Formam non est putandus vbique diffusus Christe not accordinge to the Shewes or Accidentes of his Bodie but accordinge to this Kinde this Nature and this Substance of his Bodie maie not be thought to be â—owred and spreadde into al places Thus S. Paule S. Augustine S. Hierome and other learned Fathers vse this woorde Forma for Nature and Substance and not for Accidentes And as touchinge the other woorde Operta Coouered S. Augustine meaneth not thereby that Christes Bodie is Really conteined and coouered vnder the saide Fourme or kinde of Breade but onely that it is there
grounde of this argument is the impossibilitie of keepinge Wine whiche M. Hardinge hath hitherto vttered by the name of Forme Now that it is come to sowringe he calleth it wine There is conninge in shiftinge of termes But if there be no Wine there remaininge as these men woulde perswade the worlde what shal we cal it then that thus standeth in danger of soweringe Certainely Christes bloude wil not sower and Formes of Wine without substance cannot sower either of these bothe can as wel abide the hote countrie as the colde But Gelasius saithe There remaineth in the Sacramentes the Nature and Substance of Breade and Wine Of preseruinge Wines in hoate countries I wil not reason Not withstandinge I remember Macrobius saithe that as the countrie of Egypte is extreme hoate so the Wines of the same be extreme colde and therefore as it may be supposed the more durable And although the Countrie of Naples be very hoate yet the Wines thereof haue béene preserued the space of fourtie or fiftie yéeres as it is mentioned by Plutarche Athenaeus and others How be it this is not muche material But as the Wine is in danger of sowringe so is the Breade in daunger of mouldinge as appeareth by sundrie cautels of the Masse therefore prouided Yet one question woulde wel be here demaunded If the Wine in the Mountaines of Egypte coulde not be keapte in smal quantities a fewe daies how then coulde the wine that Christe changed out of water in Cana of Galilie be keapte at Orleance in Fraunce as a Relique for the space of fifteene hundred and thirtie yéeres euer sithence that time vntil this day that stil without soweringe But let vs yéelde that wine in the Mountaines coulde not be keapte yet mought it wel be had and keapte in Churches at the least duringe the time of the Communion and that to this purpose is sufficient The keepinge of liquoure in a linnen clothe was M. Hardinges conceite more to solace him selfe with al then muche makinge to the mater For otherwise as the wemen receiued the Breade in a clothe so mighte they receiue the Wine in a Uial or some other like thinge And that they so did it may wel be geathered by the storie of Gorgonia Nanzianzenes sister by Eruperius of whome S. Hierome writeth and by the fable of the Iewe in M. Hardinges owne Amphilochius And for that M. Hardinge maketh suche sporte with keepinge liquoure in a clothe it was decreed in the Councel holden at Altisiodorum that the Prieste shoulde put his oile in a Chrismatorie and in linnen by these woordes vt Chrisma Chrismario linâ—eo imponant I doubt not but M. Hardinge thinketh a linnen clothe wil holde Wine as wel as Oile M. Hardinge The .25 Diuision Though I might bringe a great number of other places for the vse of one kinde whiche after the most common rule of the Churche was the forme of Breade yet here I wil staie me selfe puttinge the reader in minde that the Communion hath beene ministred to some personnes vnder the forme of VVine onely and hath beene taken for the whole Sacrament specially to suche as for drinesse of their throte at their death coulde not swallow it downe vnder the forme of Breade VVhere as it appeareth by S. Cyprian and also by S. Augustine that the Sacrament was geuen to infantes in their time we finde in S. Cyprian that when a Deacon offred the Cuppe of our Lordes Bloude to a litle maide childe which through defaulte of the Nourse had tasted of the Sacrifices that had beene offred to Diuels the childe tourned a way her face by the instincte of the diuine Maiestie saieth he closed fast her lippes and refused the Cuppe But yet when the Deacon had forced her to receiue a litle of the Cuppe the yeaâ—â— and vomite followed so as that sanctified drinke in the Bloude of our Lorde gwoshed foorthe of the polluted bowels If the Sacrament had beene geuen to this Infant vnder the forme of Breade before she woulde haue refused that no lesse then she did the Cuppe that the Deacon then woulde not haue geuen her the Cuppe And that this may seeme the lesse to be wondred at Ioannes Teutonicus that wrote scholies vpon Gratian witnesseth that euen in his time the custome was in some places to geue the Sacrament to Infantes not by deliueringe to them the Bodie of Christe but by powringe the Bloude into theire mouthes whiche custome hath beene vpon good consideration abrogated in the Churche of Rome and keapte in the Greeke Churche as Lyra writeth vppon S. Iohn The B. of Sarisburie What so euer plentie of suche examples M. Hardinge hath if he had any better he might wel haue spared these Here he saithe Some olde mâ—nne for their age and drieth were suffred to Communicate of the Cuppe onely as beinge not hable to swallow the Breade A litle before he saide That S. Ambrose lieinge in his deathe bedde receiued the Breade onely And that S. Basile in the like case receiued the Sacrament beinge then stale and drie of seuen yeeres keepinge and that alone without VVine Seneca saithe Proprium est â—â—xuriae gaudere peruersis It is the propertie of wantonnesse to delite in thinges out of order Infantes saithe M. Hardinge receiued in one Kinde and thereto he allegeth the authoritie of S. Cyprian whiche although it made with him to this purpose toutchinge Children yet to other great purposes it maketh directly against him For firste by that place of S. Cyprian the holy Communion was thought so necessarie to al the faithful that Children and Infantes were not excluded whiche plainely ouerthroweth the Priuate Masse Bisides that the whole people receiued in Bothe Kindes as it is manifest by S. Cyprians woordes whiche thinge is contrary to M. Hardinges halfe Communion Al this he graunteth touchinge the people wherein onely I ioyned issue and maketh his whole plea vpon an Infante and yet of Infantes as he knoweth I spake nothinge If al that he saithe were proued true yet hath he gotten but an Infante of his side But what ifâ— this Infant receiued bothe kindes Uerely there is nothinge in Cyprian to the contrary And it appeareth by S. Hierome S. Augustine and other olde writers that they that were Baptized as wel children as others immediatly receiued the holy Mysteries in Bothe Kindes S. Hierome speakinge of one Hilarius saithe thus Non potest Baptisma tradere sine Eucharistia He cannot minister Baptisme without the Sacrament of thankes geuinge S. Cyprians woordes toutchinge this mater be these Vbi solemnibus adimpletis calicem Diaconus offerre praesentibus coepit accipientibus caeteris locus eius aduenit faciem suam paruula instinctu diuinae Maiestatis auertere c. After the solemnitie of the Consecration was donne and the Deacon beganne to minister the Cuppe vnto them that were present and emonge others that receiued her
vnder One Kinde is open Sacrilege The B. of Sarisburie Here M. Hardinge complaineth wée doo him wronge to allege this Canon against him for that he beléeueth euen as Gelasius did that whole Christe is in eche parte of the Sacrament It is very muche to allege Gelasius faithe without his woordes or to founde any new faithe as this is without some kinde of proufe This is M. Hardinges grosse errour and not Gelasius or any other of the Catholike Fathers faithe If the holy Fathers had so beléeued they had woordes and were hable to vtter it If this had beene the faithe of the Catholike Churche it had not beene keapte so longe in silence As for Gelasius his owne woordes are sufficiente to declare his faithe Thus he writeth against Nestorius and Eâ—tyches Sacramenta quae sumimus Corporis Sanguinis Christi diuinae res â—unt propter quod per eadem diuinae efficimur consortes naturae Et tamen esse non definit substantia vel natura Panis Vini The Sacramentes of Christes Body and Bloud that wee receiue are a godly thinge and therefore by the same wee are made partakers of the diuine nature yet there letteth not to be the substance or nature of Breade and Wine This was Gelasius faithe touching these portions of the Sacrament Now hath M. Hardynge diuised an other Mysterie of the woonderful coniunction of God and Man in Christe whereof Gelasius spake not one woorde in this place neither was it any thinge to his purpose to speake of it Bisides this he imagineth Gelasius to geue a law that no man shoulde diuide that Mysterie whereas it neuer lay in the power of man to diuide it Neither had that béene a diuision but an vtter dissolution of the Mysterie Thus so he may seeme to saye somewhat he weigheth not greately what he saye examininge eche thinge as S. Augustine saithe Non in staâ—era aequa diuinarum Scripturarum sed in statera dolosa Consuetudinum suarum Not in the iuste balance of the holy Scriptures but in the deceitful and false beames of his owne customes Of the Cuppe he maketh the Breade Of the Breade he maketh the Cuppe Of one he maketh bothe Of bothe he maketh one Of one Mysterie he maketh an other and thus they deale euen as Irenaeus writeth of the Heretique Ualentinus Ordinem textum scripturarum supergredientes quantum in ipsis est soluentes meÌ„bra veritatis tranferunt transfingunt alterum ex altero facientes seducunt multos ex his quae aptant ex Dominicis eloquijs malè composito phantasmati Ouerrenninge the order and texte of the Scriptures and as muche as in them lieth dismembring the lymmes of the trueth they alter and transpose maters and makinge one thinge of an other they deceiue many by that they geather out of the Lordes woordes and ioyne to their il fauoured phantasie The Mysterie whereof Gelasius speaketh is the holy Sacrament whiche al be it it stande of two partes yet is it one Sacrament and not twoo The Manichées diuided the same takinge one parte and leauinge the other And this is it that Gelasius calleth Sacrilege Here it is further surmised that Leo and Gelasius by their Decrées restoared the Catholike people againe to the vse of Bothe Kindes This is vtterly vntrue And may be gheassed by M. Hardinge but cannot any way be prooued The Decrées of Leo and Gelasius be abroade and may be knowen But where are these Decrees In what Bookes are they written Or who euer made mention of them Uerely these godly Fathers reprooued the Manichées for their Sacrilege and not the Catholikes and commaunded suche as had offended to correcte their faultes and not suche as were faultlesse But how coulde the Manichees haue beene knowen saith M. Hardinge Onlesse the Catholike people amonge whom they receiued had Communicate in One Kinde This question is out of course I might better saye Nay how coulde the Manichees haue beene knowen if they and the Catholikes had receiued in One Kinde bothe a like For this is the token that Leo woulde haue them knowen by SanguineÌ„ redemptionis nostrae haurire detrectant They refuse to drinke the Bloud of our Redemption By these woordes it is cleare that the Cuppe was offred orderly vnto them as vnto others but they refused it Thou séest good Christian Reader that M. Harding notwithstandinge he be driuen to leaue his owne fellowes to shifte one Mysterie for an other to imagine new lawes and new Decrées that were neuer hearde of to change him selfe into sundrie formes and to séeke al manner hoales to créepe out at yet at laste hath founde by the authoritie of Leo whom he him selfe allegeth that the Catholike people receiued the whole Communion vnder Bothe Kindes accordinge to Christes Institution and that the patrones and founders of his halfe Communion were olde wicked Heretiques named the Manichées that the same is the diuision of one whole intiere Mysterie and therefore by the authoritie of Gelasius may wel be called open Sacrilege Now to shew what might be saide of our side were labour infinite For our Doctrine taketh no authoritie of Priuate Folke of Wemen of Forcelettes of Naptkins of Sicke Bodies of Deathe Beddes of Miracles of Fables of Children and of Madde men whiche be the onely groundes of al that M. Hardinge séemeth hitherto hable to say But of Christes Institution of the Scriptures of the Practise of the Apostles of the vsage of the Primitiue Churche of olde Canons of auncient Councels of Catholike Fathers Gréekes and Latines Olde and New euen of Clemens Abdias and Amphilochius whiche are M. Hardinges peculiar Doctours S. Chrysostome saithe In the receiuing of the holy Mysteries there is no difference betweene Priest and people Dionysius saith The vnitie of the Cuppe is diuided vnto al. Ignatius saith One Cuppe is diuided vnto the whole Churche S. Augustine saith Wee drinke al togeather bicause wee liue al togeather But to recken vp the authorities of antiquitie as I saide it woulde be infinite The Scholastical Doctours of very late yeres haue séene and testified that M. Hardinges doctrine is but new Thomas of Aquine saithe In quibusdam Ecclesiis prouidè obseruatur vt populo Sanguis non detur In certaine Churches it is prouidently obserued that the Bloud be not geuen to the people In certaine Churches he saith Not in al Churches Likewise Durandus In multis locis Communicatur cum Pane Vino id est cum toto Sacramento In many places they Communicate with Breade and Wine that is to say with the whole Sacrament In many places he saith but not in al places Likewise Alexander de Hales a great Schole Doctour Ita ferè vbique a laicis fit in Ecclesia Thus the lay people in the Churche for the moste parte doo For the moste parte he saithe but not in al partes And Linwoode in his Prouincialles Solis celebrantibus sanguinem sub specie vini
holdeth thy head and neither Angel nor Archangel nor any other power dareth to approche and touche thee S. Augustine saith Paulus Baptizauit tanquam Minister Dominus Baptizauit tanquaÌ„ potestas Paule Baptized as a Seruante The Lorde Baptized as the power it selfe Againe Nec iam Baptizare cessauit Dominus sed adhuc id agit Non ministerio Corporis sed Inuisibili opere Maiestatis The Lorde letteth not yet to Baptize but continueth Baptizing stil not by the Ministerie of his Bodie but by the Inuisible worke of his Maiestie So likewise saith Leo the Bishop of Rome Christus dedit Aquae quod dedit Matri Virtus enim Altissimi obumbratio Spiritus Sancti quae fecit vt Maria pareret Saluatorem eadem facit vt Regeneret Vnda Credentem Christe geue vnto the Water the same that he gaue vnto his Mother For the power of the Highest and the ouershadowing of the holy Ghost that caused Marie to beare the Saueour the same causeth that Water dooth Regenerate the Beleuer It appeareth by these authorities that Christe in the Water of Baptisme sheweth his Inuisible and Omnipotent power Yet wil not M. Hardinge say that Christe is therefore Really and Fleashly Present in the Water of Baptisme Therefore it was but vaine labour to allege Christes Omnipotent power to prooue this Fleashly Presence in the Sacrament M. Hardinge The .5 Diuision These places of the Scripture and many other reportinge plainely that Christ at his Supper gaue to his Disciples his very Body euen that same whiche the day folowinge suffered Death on the Crosse haue ministred iust cause to the 130 godly and learned Fathers of the Churche to say that Christes Body is Present in this Sacrament Really Substantially Corporally Carnally and Naturally By vse of which Aduerbes they haue meante onely a trueth of beinge and not a way or meane of beinge And though this manner of speakinge be not thus expressed in the Scripture yet is it deduced out of the Scripture For if Christ spake plainely 131 and vsed no Trope Figure nor Metaphore as the Scripture it selfe sufficiently declareth to an humble beleuer and woulde his Disciples to vnderstande him so as he spake in manifest termes when he saide This is my Body whiche is geuen for you Then may wee say that in the Sacrament his very Body is Present yea Really that is to say in deede Substantially that is in Substance and Corporally Carnally and Naturally by whiche woordes is mente that his very Body his very Fleashe and his very humaine Nature is there not after Corporal Carnal or Natural wise but inuisibly vnspeakeably miraculously supernaturally spiritually diuinely and by way to him onely knowen The B. of Sarisburie By these woordes that Christe at his last Supper spake vnto his Disciples This is my Body it is plaine saith M. Hardinge that he gaue vnto them the very same Body that was Crucified the next day vpon the Crosse and vpon occasion therof the learned Fathers had iust cause to say that Christes Body is Really and Carnally in the Sacrament This argument is called Petitio Principij which is when a thinge is taken to make proufe that is doubtful and standeth in question and ought it selfe to be prooued This Fallax may wel beguile Children but emonge the Learned it is counted in reasoninge a greate folie The Order or Forme hereof is naught the Antecedent vnprooued the Consequent false as shal appeare M. Harding saith These woordes This is my Body must néedes be taken without Metaphore Trope or Figure euen as the plaine letter lieth and none otherwise So saith M. Hardinge onely vpon his owne credite But the olde Catholique Doctours of the Churche of whom he saith he hath suche stoare say not so S. Augustine S. Ambrose S. Hierome S. Chrysostome S. Basile Tertullian and others cal the Sacrament a Figure a Token a Signe an Example an Image a Similitude a Remembrance as hereafter God willinge shal be shewed more at large vpon better occasion in an Article specially touchinge the same Euen Duns him selfe with sundrie others of that side sawe that folowinge the very bare Letter we must needes saie That the Breade it selfe is Christes Bodie For so the woordes stande This Breade is my Bodie whiche were a greate inconuenience and a repugnance in Nature For saluinge whereof they are driuen to saie That Christ when he pointed to the Breade said This meante not This Breade but as they cal it Indiuiduum vagum Whiche is one certaine thinge in general but what one thinge they cannot tel but sure they be it was no Breade Est they expounde Erit that is to saie This shal be Againe Erit hoc est transubstantiabitur that is The Substance of thâ—s vncertaine General one thinge that noman knoweth shal be chaunged into the Substance of my Bodie Is giuen They expounde shal be geuen Is broakeÌ„ they expounde shal be broaken Do ye this they expounde Sacrifice ye this This Breade they expounde thus This that was Breade And where as these Uerbes stande togeather in order and Construction and rule al one Case Accepit Benedixit Fregit dedit He tooke He Blissed He Brake He gaue They are faine to shifte it thus He tooke the Breade He blissed it awaie and in place of it put an other substance He Brake the Accidentes or Shewes of Breade He Gaue his Bodie Upon these fewe woordes of Christ thus many Figures haue they imagined and bisides these a great many moe as in place more conuenient it shal be declared Yet saith M. Hardinge These woordes of Christ must of fine force be taken euen accordinge to the order Nature of the bare letter And this he saith is sufficient to the humble beleeuer Howbeit Christian humilitie standeth not in erroure but in trueth And S. Augustine saith as it is before alleged Ea demum est miserabilis animae Seruitus Signa pro Rebus accipere To take the Signes in steede of the thinges that thereby be signified is not the Humilitie of a Christian Faith but the miserable Seruitude of the Soule And Origen yâ— olde learned Father saith Si secundum Literam sequaris id quod dictum est Nisi manducaueritis Carnem Filij Hominis non habebitis vitam in vobis Litera illa occidit If yowe folowe these woordes of Christ accordinge to the Letter Onlesse ye eate the Fleashe of the Sonne of Man ye shal haue no life in yowe this Letter killeth Upon these groundes of his owne M. Hardinge reareth vp this Conclusion Then saithe he maie we saie that Christe is in the Sacrament Really c. In deede a man maie saie muche that hath no regarde what he say But if he wil saie as the Olde Godly Fathers saide then muste he saie Hoc est corpus meum hoc est Figura Corporis mei This is my
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
before a thousande yeeres past The B. of Sarisburie Hitherto M. Hardinge hath alleged neither Ancient Doctoure nor Olde Councel to serue his purpose The first that he canne finde is Doctour Bucer that died in Cambridge the fourth yeere of Kinge Edwarde the Sixth in the yeere of Our Lorde .1551 Of his iudgement herein I wil saie nothinge What reasons leadde him to yeelde to the other side for quietnes sake I remitte it wholy vnto God But thus muche I maie wel and iustly saie If M. Hardinge coulde haue founde any other Doctoure he woulde not thus haue made his entrie with M. Bucer Touchinge that brotherly and sobre Conference that was bytweene D. Luther and D. Bucer Philip Melanâ—thon and other Godly learned men of Germanie in the Uniuersitie of Wittenberge I see no greate cause why M. Hardinge shoulde thus sporte him self with it and calle it a Councel He might rather and more iustly haue scofte at the vaine Councel of the Eight Special Chosen Cardinalles holden in Rome vnder Pope Paulus the thirde Anno D. 1538. two yéeres after that Conference at Wittenberge For if he wil compare voices they of Wittenberge were moe in number If knowledge they were better learned if Purposes they sought Peace in Trueth and the Glorie of God if Issue God hath blissed theire dooinges and geuen force and increase vnto his Woorde as it appeareth this daie His holy name be praised therefore for euer But these Eight piked Cardinalles after greate studie and longe debatinge of the mater espied out onely suche faultes as euery Childe might haue soone founde without studie and yet neuer redressed any of the same If M. Hardinge had beene in the Apostles times perhaps he woulde haue made some sporte at theire Councelles For where or in what house assembled they togeather What Bishop or Pharisie was emonge them Certainely S. Augustine had Conference and Disputation with Pascentius the Arian at Hippo in the Priuate house of one Aâ—â—tius and yet was neuer scoft at for his dooinge Thus there be euer some that laugh storne at the repairinge of Hierusalem Origen saith Inimici Veritatis videÌ„tes sine Philosophia coÌ„surgere muros Euangelij cuÌ„ irrisione dicuÌ„t Hoc facilè posse destrui calliditate Sermonum per astutas fallacias The enimies of the Trueth seeinge the walles of the Gospel rise wâ—thout worldly Policie saie scornefully emonge them selues Al this by our craftie speache and falseheade wil soone be ouerthrowen But he that sitteth in Heauen wil laugh them to scorne M. Hardinge The .10 Diuision Let Chrysostome for proufe of this be in steede of many that might be alleged His woordes be these Nos secum in vnam vt ita dicam Massam reducit neque id fide solum sed re ipsa Corpus suum efficit By this Sacrament saith he Christe reduceth vs as it were into one loumpe with him selfe and that not by Faith onely but he maketh vs his owne Bodie in verie deede Reâ—psa whiche is no other to saie then Really The other Aduerbes Corporally Carnally Naturally be founde in the Fathers not seldome specially where they dispute against the Arianes And therefore it had ben more coÌ„uenient for M. Iuel to haue modestly interpreted them then vtterly to haue denied them The olde Fathers of the Greeke and Latine Churche denie that faithful people haue an habitude or disposition Vnion or Coniunction with Christe onely by Faith and Charitie or that we are spiritually ioined and vnited to him onely by hope loue religion obedience and wil Yea further they affirme that by the vertue and efficacie of this Sacrament duely and worthily receiued Christe is Really and in deede communicated by true Communication and participation of the Nature and Substance of his Bodie and Bloude and that he is and dwelleth in vs truely because of our receiuinge the same in this Sacrament The benefite whereof is suche as we be in Christe and Christe in vs accordinge to that he saith Qui manducat meam carnem manet in me ego in illo vvho eateth my Fleashe â–ª he dvvelleth in me and I in him The whiche dwellinge vnion and ioyninge togeather of him with vs and of vs with him that it might the better be expressed and recommended vnto vs they thought good in theire writinges to vse the aforesaide Aduerbes Hilarius writinge against the Arianes alleginge the wordes of Christe 17. Iohn Vt omnes vnum sint sicut tu Pater in me ego in te vt ipsi in nobis vnum sint That al maie be one as thou Father art in me and I in the they also maie be one in vs gooinge aboute by those woordes to shewe that the Sonne and the Father were not one in Nature and Substance but onely in Concorde and Vnitie of wil amonge other many and longe sentences for proufe of vnitie in substance both bytweene Christe and the Father and also bytweene Christe and vs hath these woordes Si enim verè verbum caro factum est nos verè verbum carnem Cibo Dominico sumimus quomodo non Naturaliter manere in nobis existimandus est qui Naturam Carnis nostrae iam inscparabilem sibi homo natus assumpsit Naturam Carnis suae ad Naturam aeternitatis sub Sacramento nobis CoÌ„municandae Carnis admiscuit If the vvorde be made fleashe verily and vve receiue the vvorde being fleashe in our Lordes meate verily hovve is it to be thought not to dvvel in vs naturally vvho both hath taken the nature of our fleashe novve inseparable to him self in that he is borne man and also hath mengled the nature of his ovvne fleashe to the nature of his euerlastingnesse vnder the Sacrament of his fleashe to be receiued of vs in the Communion There afterwarde this worde naturaliter in this sense that by the Sacrament worthely receiued Christe is in vs and we in Christe naturally that is in trueth of nature is sundrie times put and rehearsed who so listeth to reade further his eight booke De Trinitate he shal finde him agnise Manentem in nobis carnaliter filium That the Sonne of God through the Sacrament dwelleth in vs Carnally that is in trueth of fâ—eashe and that by the same Sacrament we with him and he with vs are vnited and knitte togeather Corporaliter inseparabiliter Corporally and inseparably for they be his very wordes Gregorie Nyssene speakinge to this purpose saith Panis qui de Còelo descendit non incorporea quaedaÌ„ res est Quo enim pacto res incorporea corpoâ—i cibus fietâ—res verò quae incorporea non est corpus omnino est Huius corporis panem non aratio non satio non agricolarum opus effecit sed terra intacta permansit tamen pane plena fuit quo famescentes Mysterium virginis perdocti facile saturantur 138 whiche wordes reporte so plainely the trueth of Christes Bodie in the
both Who euer woulde warrant this Doctrine but that Olde Heretique Abbate Eutyches Uerily S. Augustine saith Omnis substantia quae Deus non est Creatura est quae Creatura non est Deus est Et quod Deo minus est Deus non est Euery Substance that is not God is a Creature and that is not a Creature is God and what so euer is lesse then God is not God Here S. Augustine knoweth a Creator and a Creature but M. Hardinges meane bytweene both he knoweth not Leo writinge against Eutyches of whome M. Hardinge seemeth to haue receiued this learninge writeth thus Emergunt alij qui Carnem Domini Diuiniâ—atem dicunt vnius esse Naturae Quae tantum Sacrilegium inferna vomuere Tolerabiliores sunt Ariani c. Vp there starte others that saie The Fleashe of Christ and his Diuinitie are both of one Nature What Helle hath powred vs out suche wicked sacrilege The very Arianes are more to be borne withal then these menne S. Augustine saith Quod ad Hominem attinet Creatura est Christus Christe as concerninge his Manhoode is not a meane bitweene both but a Creature Againe he saithe Duas Substantias id est Naturas esse fatemur Diuinitatis scilicet Humanitatis Creatricis Creatae quae tamen substantiae non confusae sed vnitae atque in vna eademque Persona inseparabiles in sua semper proprietate manentes We confesse there are in Christe two Substances or Natures The one of the Godhead the other of the Manheade The one of the Creator the other of the Creature Which Substances notwithandinge are not Confused but Vnited and in one selfe same Persone inseparable and remaininge euer more in their owne Properties The like writeth Leo Cyrillus Gelasius and al the reast of the Olde Learned Fathers Therefore M. Hardinge was muche ouerseene either to teache the people that Christes Bodie is neither the Creator nor the Creature but a meane bitweene both or els to saie that the same Bodie beinge vnited vnto the Godheade maie therefore be in sundrie places at one time Herein rested the olde Heresie of Eutyches For thus Flauianus writeth of him Corpus Domini Humanum quidem vocat tamen negat esse nobis CoÌ„substantiale He calleth the Bodie of our Lorde a Mannes Bodie but yet he saith it is not one in Substance with our bodies But M. Hardinge replieth Christes Bodies is nowe become Immortal and Glorious This is most true and without al question How be it it may please him to remember that when Christe ministred the holy Communion to his Disciples his Bodie was then Mortal and subiecte to Death and other iniuries and not Glorious Therefore if Christes Bodie in the Sacrament be Immortal and Glorious it must folowe that for that present Christe had twoo manner Bodies the one Mortal the other Immortal the one Glorious the other not Glorious Thus M. Hardinges Rules and Examples matche not togeather He addeth further Christes Bodie walkte vpon the waters vanisshed out of sight ascended through the Cloudes and entred through the doores beinge fast shutte c. These were the reasons that deceiued the Olde Manichees I maruel that M. Hardinge beinge as he saithe lately become a professour of the Catholique Faithe woulde founde the whole substances of his Doctrine vpon Heretiques Touching the special trust that the Manichees reposed in this argumente S. Hierome writeth thus Cum dicit Manichaeus similis Manichaeorum Dominus non Resurrexit in Corporis Veritate vt scias non fuisse verum Corpus clausis ingressus est ostijs nos quid dicemus Domine libera animam meam a labijs iniquis a lingua dolosa When the Manichee or any other like the Manichees saith The Lorde arose not againe in the Trueth of his Bodie and for proufe thereof saith thus He entred in when the doores were shutte what then shal wee say Euen thus O Lorde deliuer my soule from wicked lippes and deceiteful tongues Here wée sée M. Hardinge is driuen to séeke vpon olde condemned Heretiques and to borow their weapons wherefore it shal be good to folow S. Hieromes counsel and to say O Lorde deliuer my soule from wicked lippes and deceiteful tongues Likewise S. Ambrose saithe The Apostles of Christe by the same manner of reasoninge were deceiued For vpon that Christe entred the gates being shutte he writeth thus Denique conturbati Discipuli aestimabant se Spiritum videre Et ideò Dominus vt speciem nobis Resurrectionis ostenderet palpate inquit et videte quia Spiritus CarneÌ„ Ossa noÌ„ habet sicut me videtis habere The Disciples being astonned thought they saw a Spirite or a Fantasie Therefore the Lorde to shew a token of his Resurrection saide vnto them feele and see for a Spirite or Fantasie hath not Fleashe and Bone as you see that I haue Now if these argumentes were hable to deceiue the Apostles of Christe it is not impossible but they may likewise deceiue M. Hardinge Chrysostome saith Clausa erant ostia ingressus est Iesus Non erat phantasma Non erat Spiritus Verè Corpus erat habebat Carnes Ossa The doores were shutte and Iesus entred It was no Fantasie it was no Sprite it was verily a Bodie it had Fleashe and Boanes Thus notwithstandinge these Marueilous effectes yet the Ancient godly Fathers saide Christes Bodie neuerthelesse is and continueth stil a Creature not a meane bitwéene bothe as M. Hardinge here strangely hath imagined Now let vs consider M. Hardinges argumentes Christes Bodie walkte vpon the waters It entred through the doores beinge shutte It ascended through the Cloudes Ergo It may be at one time in sundrie places Although this argument may soone be espied hauinge vtterly no manner sequele in reason yet the folie thereof may the better appeare by the like S. Peter walkte vpon the water Elias was taken vp into the Cloudes S. Bartholomew entred through the doores being shutte Ergo S. Peter Elias and S. Bartholomew may be at one time in sundrie places And that I allege here of S. Bartholomew although it be but a vaine Fable yet it may not easily be denied For it is recorded by Abdias the Bishop of Babylon who as M. Harding supposeth saw Christe in the Fleashe and was one of the Apostles Felowes Ouer al this M. Hardinge throweth a swéete myste to carie away the simple in the darke Christes Bodie saith he is in the Sacrament not by Local but by Substantial presence Carnally but not in carnal manner placed in the Pyxe in the hande in the mouthe and yet in no place at al a very Natural Bodie euen as it was vpon the Crosse yet without al manner Quantitie and Dimensions or Proportions of a Bodie that is neither thicke nor broade nor shorte nor longe there now where before it was not and yet without any shiftinge or change of places Onlesse this
man were fast asleape he coulde neuer fal into so deepe a Dreame In these Fantasies he séemeth wel to agrée with the Olde Heretiques Eutyches and Manichee For euen suche a Bodie they imagined that Christe receiued of the Blissed Uirgin and yet were they Heretiques notwithstandinge For whiche of al the Olde learned Fathers euer taught vs this strange Doctrine Who euer durst to spoile Christe of his Place of his Quantitie and of the natural Proportions of his Bodie If the Doctours of the Churche say thus why are they not alleged If they say not thus why is this mater caried away with such countenance of Antiquitie Or why doothe M. Hardinge thus auouche this vnsensible vnsauerie learninge onely vpon his owne credite without the Authoritie of any Doctour The Manichees in olde times the better to mainteine their errour to auoide absurdities were driuen to say there were twoo Gods The one Good the other I◠Euen so M. Hardinge to mainteine his errours to auoide infinite absurdities is driuen to say There are twoo Christes The one Local the other not Local The one aboue the other beneathe The one with proportion of Bodie the other without proportion How be it he seemeth to publishe this principle vnawares against him selfe For if Christes Bodie in the Sacrament be not Local as he saithe then is it no Natural or Real Bodie This rule S. Augustine taketh to be infallible His woordes be these Tolle loca Corporibus nusquam erunt qui nusquam erunt nec erunt Take away the places from the Bodies and the Bodies shal be no where and bicause they shal be nowhere they shal haue no beeinge and so shal be no Bodies at al. And he speaketh not thus onely of other natural Bodies but specially and namely of the Bodie of Christe Certainely the more spiritual a thinge is the more it is voide from the circumstance and necessitie of place Wherefore when M. Hardinge saith The Bodie of Christe is in Heauen as in a place and in the Sacrament without place he séemeth secretely to say that Christes Bodie in the Sacrament is more Glorious more Spiritual and Diuine then is the very Bodie of Christe in déede that is in Heauen in the Glorie of God the Father Whiche conclusion how wel it may stande either with the reast of his owne Doctrine or with the trueth of our Christian Religion I leaue it in consideration to the Reader But what néedeth this new diuised difference of Christes Bodie Local and Christes Bodie not Local Or what forceth these men to say that onely the bare Substance of Christes Bodie is in the Sacrament without length breadthe or any other respecte of Quantitie Wil M. Hardinge now at the last forsake the Reuerent Simplicitie of his beleefe and leane to Reason Or wil he in Goddes secrete Mysteries geue credite to his eies and harken to the course of Nature Uerily God as he is hable by his Omnipotente Power to make Christes Bodie present without Place Quantitie so is he likewise hable to make y◠same Bodie present in Place and with Quantitie and al other natural Dimensions If M. Hardinge wil say naye Duns him selfe his owne Doctour wil reprooue him His woordes be plaine Idem Corpus localiter dimensiuè potest esse in diuersis locis Et Deus potest quodcunque Corpus vniuersi conuertere in Corpus Christi sicut Panem facere Corpus Christi vbique esse non solùm Sacramentaliter sed etiam Localiter Dimensionaliter One Bodie bothe Locally and with the natural Dimensions of a Bodie may be in sundrie places And God is hable to turne any Bodie in the worlde into the Bodie of Christe as wel as Breade and to cause Christes Bodie to be euerywhere not onely by way of Sacrament but also by way of place and Dimensions Whiche saieinge séemeth also to be wel liked and allowed of Durandus Therefore M. Hardinge should not thus nicely shrinke backe and so dissemble in darke speaches but should rather boldely and plainely say Christes Bodie is in the Sacrament not onely Substantially but also Locally and by way of place as hauing as good warrante for the one as for the other For it is a Catholique mans parte to be bolde of Goddes Omnipotent Power and what so euer God being Omnipotent is hable to doo to beléeue it is already doone without any regarde had to his wil or promise If he thinke it lawful for him without cause to denie this manner of Christes Presence let him not be offended if wée vpon good and iust cause denie the other Uerily Alexander de Hales a greate Doctour of that side reckeneth M. Hardinge to be in a greate errour in this behalfe This is his Resolution Quidam ponebant Corpus Christi esse sub Sacramento non secundum quantitatem c. Sed haec positio est erronea Some healde that Christes Bodie is vnder the Sacrament not accordinge vnto Quantitie But this Opinion is erroneus Thus muche I thought good onely to touche not so muche for any greate credite of the Authour but that it may appeare That notwithstandinge al these men woulde so fayne haue Christe Really and Fleashly Present yet they reprooue one an other of errour and ignorance and cannot agree emonge them selues in what sort they may haue him Present How be it the Ancient Fathers of the Churche haue written farre otherwise in this behalfe For like as Athanasius saithe Aequalis patri secundum Diuinitatem Minor patre secundum Humanitatem Christe accordinge to his Diuine Nature is equal vnto the Father and accordinge to his Manheade is inferiour vnto the Father Euen so saithe Gregorie Nazianzene Christe accordinge to his Bodie is within the limitation of place accordinge to his Spirite and Godhead he is without the limites of any place But that any one of al the Olde Fathers euer saide Christes Bodie is sometime in one place and sometime in many sometime limited and sometime not limited I thinke it not easy for M. Hardinge wel to prooue As for the difference that he hath diuised of Uisible and Unuisible Local and not Local whiche is bothe Trenche and Bulwerke to mainteine this péece it is a very toye onely meete to beguile Children as neither hauinge fundation in the Scriptures or holy Fathers nor effectually seruinge to prooue his purpose For we reason not of Respectes and Qualities but as S. Augustine S. Cyril and other Catholique Doctours doo of the very Nature and Substance of Christes Bodie Neither can M. Hardinge wel mainteine That what so euer is Inuisible is therefore of Nature Infinite or may be at one time in a thousande places As touchinge Christes Beinge in a Mysterie as it requireth no Local Presence accordinge to M. Hardinges owne Confession so likewise it requireth no Natural or Real Bodie as hereafter God willinge it shal be shewed more at large M. Hardinge The .2 Diuision And howe the
Father So S. Augustine writinge against the Heretique Manichee that seemed muche to fauoure of M. Hardinges erroure saith Christus secundum Praesentiam Corporalem simul in Sole in Luna in Cruce esse non potuit Christe accordinge to the presence of his Bodie coulde not be both in the Sunne and in the Moone and vpon the Crosse at one time Againe he saith Christus venturus est illa Angelica voce testante quemadmodum ire visus est in Coelum id est in eadem Carnis Forma atque Substantia Cui profectò Immortalitatem dedit Naturam non abstulit Christ shal come againe as it is witnessed by the Angel euen as he was seene to goo into Heauen that is in the same shape and Substance of his fleashe vnto whiche fleashe as he hath geuen Immortalitie so hath he leafte vnto it the same Nature that it had before Thus S. Augustine And further he saith That who so holdeth that Christes Bodie is both in Heauen and in Earth at one time vtterly dissolueth and destroieth the Nature of the Bodie of Christe To be shorte and not to ouercharge the Reader with allegations S. Augustine seemeth to geue a special note by waie of prophecie touchinge this same For thus he saith His dictis mox Ascendit in Coelum praemunire voluit aures nostras aduersus eos quos procedentibus temporibus exurrecturos esse praedixerat dicturos Ecce hîc Christus Ecce illic quibus ne crederemus admonuit Nec vlla nobis excusatio est si crediderimus aduersus vocem Pastoris nostri tam claram tam apertam tam manifestam vt nemo vel obtusus tardus corde possit dicere Non intellexi These woordes spoken he Ascended into Heauen Hereby he gaue our eares a Premunire against them whiche he foretolde vs woulde rise in processe of time and say Beholde here is Christe beholde there is Christe Vnto whome he warned vs we shoulde geue no credite Neither haue we nowe any manner excuse if we beleeue them against the voice of our Sheephearde beinge so cleare so open and so plaine that noman be he neuer so heauie or dulle of harte can iustly say I vnderstoode him noâ— Thus the olde Catholique Doctours thought they might warrant the Argumentes for good and effectual that they tooke of Christes Humanitie and of the Natural Substance of his Bodie But perhaps they must al goe for newe Maisters and their argumentes likewise be condemned for péeuishe Let vs therefore consider the argumentes that M. Harding and his companie haue founded hereupon Thus therefore reason they Christe is Ascended into Heauen in his Humanitie The Heauens must holde his Bodie as S. Peter saithe vntil al thinges be â—stoared S. Paule saithe Our Conuersation is in Heauen from whence we looke for our Sauiour Iesus Christe Christe saithe I leaue the worlde and goe to my Father The poore ye shal stil haue emonge yowe but me ye shal not haue Ergo say they Christe is stil here in the worlde in his Corporal and Fleashely Presence Christes Bodie is of nature and substance Finite Ergo It is in places Infinite Christe hath two sortes of Bodies One onely Local al the reast of the other sorte not Local It is in place yet it occupieth or filleth no place It is a very Natural Mans Bodie yet is it neither rounde nor square nor thicke nor broade nor shorte nor longe It hath in it no distance or difference of partes as bytweene eye and eye or eye and eare or heade and foote but Eye Eare Arme Hande Heele Toe Heade and Foote are al togeather and eche is other and al is one In tenne thousande seueral places Christes Bodie is ful and whole and yet al these are but one Bodie Thus One is Many and Many are One Aboue is Beneath Beneath is Aboue Local is not Local and not Local is Local and al this without the authoritie either of Goddes holy Woorde or of any one Olde Catholique Father These be M. Hardinges Catholique Conclusions euen the very same that were vsed and auouched by Eutyches Apollinarius Manichaeus and other like Heretiques in olde times and therfore they may not nowe be counted péeuishe And that thou maiste the better féele the sauour soundenesse of these mens Doctrine I beseche thée Gentle Reader to consider these woordes of Robert Holcot a great Doctour of yâ— side Si fuissent mille hostiae in mille locis eo teÌ„pore quo Christus pepeÌ„dit in Cruce Christus fuisset Crucifixus in mille locis If there had beene a thousande hostes in a thousande places at that very time when Christe honge vpon the Crosse then had Christe benne Crucified in a thousande places Againe he saith Pono quòd tempore illo c. I suppose that at the same time the soule of Christe departinge from his Bodie vpon the Crosse had come vnto and reasted in one of the said hostes If so then had Christes Bodie benne both quicke and deade at one time Thus muche D. Holcot Here hast thou Good Reader a taste of M. Hardinges Doctrine in respecte whereof al other Doctrine must needes be condemned and cast as peeuishe Alas they wander vp and downe in meere vanities and as S. Paule saith They woulde be Doctours of the Lawe not vnderstandinge neither what they saie nor what they affirme Uerily S. Augustine saith Quando de forma Serui cogitas in Christo Humanam effigiem cogita si est in te Fides When thou thinkest of the forme of a Seruante in Christ thinke of the forme of a man if thou haue any Faith in the. This mater saith M. Hardinge is so clearely vttered by these fathers that Figures Significations Tropes and Metaphores canne haue no place M. Hardinge woulde not thus haue saide if he had any regarde vnto his Reader By the very order and tenoure of these Fathers wordes Christe cometh and yet cometh not Christe is not seene and yet is seene Christe is touched with handes yet noman canne touche him Euery man seeth him without guile or erroure yet noman seeth him Elias is aboue and at the same time the same Elias is beneath Elias Coate is called Elias Chrysostome and Ambrose are faine both to correct the rigoure of theire speache and to vse these woordes Memorie Examplar Commemoration and Remembrance And what is there here els but Figures Yet saith M. Hardinge Significations and Figures here can haue no place It is to great tyrannie so muche to mocke and abuse Goddes people M. Hardinge The .10 Diuision In makinge of whiche sclender argumentes they wil not seeme to acknowlege whose Bodie it is euen that whiche is proper to God whose power is ouer al and to whom al thinges obeye The B. of Sarisburie Yes vndoubtedly we acknowledge the Bodie of Christe to be the Bodie of the Sonne of God and therefore the Bodie of very God Yet neuerthelesse we
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
Milke Spiritual Fleashe Life Waie Breade Uine and Light And to this ende Christe saith My Woordes be Sprite and life Hitherto the woordes of Christe that be here alleged weigh very litle of M. Hardinges side Bysides al this He saith That whole Christe both God and Man is Really Substantially and Carnally in the Sacrament This thinge bicause he is not hable any way to prooue he presumeth of him self by authoritie as though it were already prooued It shal be good to geue him a daie to consider the mater and to prooue it better In the meane season the substance of his reason standeth thus The Humanitie and Diuinitie of Christe are ioined togeather in one Persone Ergo we must Adoure the Sacrament with Godly Honoure M. Hardinge The .16 Diuision Hereupon he expoundeth these woordes It is the spirite that quickneth or geueth life the fleashe auaileth nothinge thus The fleashe profiteth nothinge but the onely fleashe Come the spirite to the fleashe and it profiteth verie muche For if the fleashe shoulde profite nothinge the woorde shoulde not be made fleashe to dwel amonge vs. For this vnitie of Persone to be vnderstanded in both natures saith the greate learned Father Leo we reade that both the Sonne of Man came downe from heauen when as the Sonne of God tooke fleashe of that Virgin of whome he was borne and againe it is saide that the Sonne of God was Crucified and buried where as he suffered these thinges not in the Godheade it self in whiche the onely begotten is coeuerlastinge and consubstantial with the Father but in the infirmitie of humaine nature VVherefore we confesse al in the Crede also the onely begotten Sonne of God Crucified and buried accordinge to that saieinge of the Apostle For if they had knowen they woulde neuer haue Crucified the Lorde of Maiestie Accordinge to this doctrine Cyrillus writinge vpon S. Iohn saith He that eateth the fleashe of Christe hath life euerlastinge For this fleashe hath the woorde of God whiche naturally is life Therefore he saith I wil raise him againe in the last daie For I saide he that is my Bodie whiche shal be eaten wil raise him againe For he is not other then his fleashe I saie not this because by nature he is not other but because after incarnation he suffereth not him self to be diuided into two sonnes By whiche woordes he reproueth the heresie of wicked Nestorius that went about to diuide Christe and of Christe to make two sonnes the one the sonne of God the other the sonne of Marie and so two persones For which Nestorius was condemned in the First Ephesine Councel and also specially for that he said 167 we receiue in this Sacrament onely the fleashe of Christ in the Breade and his Bloude onely in the VVine without the Godheade because Christe saide he that eateth my fleashe and saide not he that eateth or drinketh my Godhead because his Godhead cannot be eaten but his fleashe onely VVhiche heretical cauil Cyrillus dooth thus auoide Although saith he the nature of the Godhead be not eaten yet we eate the Bodie of Christe whiche verily maie be eaten But this Bodie is the woordes owne proper Bodie whiche quickneth al thinges and in as muche as it is the Bodie of life it is quickninge or lifegeuinge Nowe he quickneth vs or geueth vs life as God the onely fonteine of life VVherefore suche speaches vttered in the scriptures of Christe whereby that appeareth to be attributed to the one nature whiche apperteineth to the other and contrariewise accordinge to that incomprehensible and vnspeakeable coniunction and vnion of the diuine and humaine naâ—ure in one persone are to be taken of him inseparably in as muche as he is both God and Man and not of this or that other nature onely as beinge seuered from the other For through cause of this inseparable vnion what so euer is apperteininge or peculiar to either nature it is rightly ascribed yea and it ought to be ascribed to the whole persone And this done as the learned diuines terme it Per communicationem idiomatum And thus Cyrillus teacheth howe Christe maie be eaten not accordinge to the diuine but humaine nature whiche he tooke of vs and so likewise he is of Christen people adored in the Sacrament accordinge to his diuine nature And yet not accordinge to his diuine nature onely as though that were separated from his humaine nature but his whole persone togeather God and Man And his pretious fleashe and bloude are adored for the inseparable coniunction of both natures into one persone whiche is Iesus Christe God and man VVhome God hath exalted as S. Paule saith and hath geuen him a name whiche is aboue al names that in the name of Iesus euery knee be bowed of the Heauenly and the Earthely thinges and of thinges beneathe and that euery tongue confesse that our Lorde Iesus Christe is in Glorie of God the Father that is of equal glorie with the Father And when God saithe S. Paule bringeth his firste begotten into the worlde he saithe And let al the Angelles of God Adore him S. Iohn writeth in his Reuelation that he hearde al creatures saye Blissinge Honoure Glorie and Power be to him whiche sitteth in the Throne and to the Lambe for euer And the fower and twentie Elders fel downe on their faces and Adored him that liueth vntil worldes of worldes The B. of Sarisburie I maruel M. Hardinge woulde bestowe so many waste woordes to so smal purpose These Authorities be al true and sauinge onely that of the Councel of Chalcedon touchinge Nestorius al truely alleged But euery thinge that is true maketh not by and by proufe sufficient in euery case Plinie the Seconde geueth good sadde counsel that whosoeuer wil take in hande to write a booke haue euermore a good eie vnto his Title or to the purpose whereof he writeth leaste he happen to wander and to renne at randon As nowe M. Hardinge séemeth to shoote faire although a greate waye from the Marke For in al these woordes there is no manner mention neither of the Sacrament nor of the Adoration therof nor of any other thinge thereto belonginge Onlesse M. Hardinge vpon occasion of these woordes wil reason thus The Sonne of man came downe from Heauen Ergo We must Adoure the Sacramente The woordes of Cyrillus be likewise true Christes Fleashe is ioyned with the Godhead and therefore it Naturally geueth life And when Christe saide I wil raise him vp at the last daie He meante euen as Cyrillus saith that his Fleashe that we eate shal raise vs vp at the last daie For what soeuer fauoure or mercie we haue from God we haue it onely by the Fleashe of Christe S. Augustine saith Mortalis factus est Immortalis ut peracta sua Morte nos faceret Immortales He that is Immortal became Mortal that through his Death he might make vs Immortal Againe he saith Nos non
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
c. Muste wee needes thinke bicause S. Ambrose thus speaketh vnto and calleth vpon the Water that therefore either the Water had eares and hearde him or Christe him selfe was there Corporally present in the Water Doubtelesse bothe Breade and Water are Material Elementes and voide of life Therefore as S. Ambrose spake vnto the one euen so none otherwise did Dionysius speake vnto the other But for as muche as M. Hardinge séemeth for Amphilochius sake to brooke wel al Newes that come from Uerona let vs sée with what deuotion they teache vs there to cal vpon our Ladies girdle The woordes of the praier are these O Veneranda Zona Fac nos haeredes aeternae Beatae vitae Et hanc nostram vitam ab interitu conserua Tuam Haereditatem tuum populum ô Intemeratae Zona intemerata conserua Habeamus te Vires Auxilium Murum propugnaculum portum salutare Refugium O Blissed Girdle Make vs the Enheretours of Euerlastinge and Blissed life and keepe our presente Life from destruction O vnspotted Girdle of the vnspotted Virgin Saue thine Enheritance ô Saue thy people Be thou our Strengthe our Healpe our VVaâ—â—e our Forte our Heauen our Refuge This praier beareth the name of one Euthymus as it is supposed an Ancient Learned Greeke Father set foorthe this laste yeere by Aloysius Lipomanus the Bishop of Uerona and Printed bothe in Uenice in Louaine in twoo great Huge volumes of like stuffe And leaste the mater should seeme to wante earnest the good Catholique Father and learned Bishop of Uerona Lipomanus hath Specially marked the place in the Margin in this sorte O quà m magna mira petit à Veneranda Zona O howe greate and how marueilous thinges he desireth of this Blissed Girdle Al this notwithstandinge I trowe M. Hardinge wil not say that either Euthymius or Lipomanus woulde haue vs to woorship our Ladies Girdle with Godly Honoure M. Hardinge The .19 Diuision Origen teacheth vs howe to Adoure and worship Christe in the Sacrament before we receiue it after this forme of woordes Quando sanctum cibum c. VVhen thou receiuest the holy Meate and that vncorrupte banket when thou enioiest the Breade and Cuppe of life thou eatest and drinkest the Bodie and Bloude of our Lorde then our Lorde entreth in vnder they roofe And therefore thou also humblinge thy self folowe this Centurion or Capitaine and saie Lorde I am not worthy that thou enter vnder my roofe For where he entreth in vnworthily there he entreth in to the condemnation of the receiuer The B. of Sarisburie O howe easy a mater it is to deceiue the ignorant Origen in that whole place speaketh not one woorde neither of Worshippinge the Sacrament nor of Christes Real Corporal beinge therein nor of his Material entringe into our Bodies But takinge occasion of the Centurion that thought him self vnworthy to receiue Christe into his howse he sheweth by what waies and meanes Christe vseth to enter into the Faitheful And two special waies he expressely nameth in that place The one When any Godly man cometh to vs The other When we receiue the holy Communion His woordes be these Quando Sancti Deo acceptabiles Ecclesiarum Antistites c. VVhen holy Bishoppes acceptable vnto God enter into thy house then by them the Lorde dooth enter And be thou persuaded that thou receiuest God him self An other meane is when thou receiuest that Incorruptible and holy Banket Thus by this holy Fathers iudgement as Christe entreth into vs by a Bishop or holy man euen so he entreth into vs by the receiuinge of the holy Mysteries And so likewise he saith in the first Homilie of the same booke Per EuangelistatuÌ„ Apostolorum praedicationem c. God is with vs by the preachinge of the Euangelistes and Apostles by the Sacrament of his holy Bodie and Bloude and by the Signe of the glorious Crosse. By al these thinges God cometh to vs and is in vs as he him self saith Beholde I am with yowe al daies vntil the Consummation of the worlde Thus in the Olde Testament when the Arke of God was lifted vp it seemed God him selfe was lifted vp And therefore in liftinge vp thereof the Priestes saide Exurgat Deus Let the Lorde arise when the Arke was brought into the Campe they saide God him self was come And when the Arke was taken they saide The Glorie of Israel was taken Neither maie we thinke that Origen meante any Corporal or Real entringe of Christe into our houses His owne woordes and exposition are to the contrary For thus he writeth in the same place Tantùm dic verbo Tantùm veni verbo verbum aspectus tuus est opusque est consummatum Ostende Absens Corpore quod Praesens spiritu consummare potes Onely O Lorde speake thou the Woorde Onely come by thy Woorde thy Woorde is thy sight and a perfite worke beinge Absent in thy Bodie shewe that thou art hable to make perfite beinge Present in Sprite So saith Christe I and my Father wil come vnto him and wil make our aboade in him In which woordes we maie not conceiue any Material or Corporal comminge Therefore when so euer Christ entreth thus into our house whether it be by some Holy Man or by the Sacrament of his Bodie or by the Signe of the Crosse or as S. Augustine saith by Faith or by the Sacrament of Baptisme Origen teacheth vs to humble our hartes to saie at euery suche comminge or Presence O Lorde I am not worthy that thou sholdest thus enter into my house If M. Hardinge wil geather hereof that Origen teacheth vs to Adoure the Sacramente then must he also saie that Origen likewise teacheth vs to Adoure the Bishop or any other Godly man and that euen as God and with Godly honoure M. Hardinge The .20 Diuision VVhat can be thought of S. Cyprian but that he adored the inuisible thinge of this Sacrament whiche is the Bodie and Bloude of Christe seinge that he confesseth the Godheade to be in the same â–ª no lesse then it was in the person of Christe whiche he vttereth by these woordes Panis iste quem Dominus discipulis porrigebat c. This breade whiche our Lorde gaue to his Disciples changed not in shape but in nature by the almightie power of God is made Fleashe And as in the person of Christe the Manhoode was seene and the Godhead was hidden euen so the Diuine essence hath vnspeakeably infused it self into the visible Sacrament The B. of Sarisburie This place of S. Cyprian is often alleged by M. Hardinge as mater inuincible and to answeare it seuerally in euerie place it woulde be tedious Wherefore I thought it good to referre thee gentle reader to the seconde Diuision of the tenth Article and to the Fourth Diuision of the .21 Article where it shal be answeared more at large Howe be it thus muche we maie note by
whiche was euer wonte to be called a Monster in Nature So many Errours are scarcely sufficient to mainteine one Erroure Nowe I trust the Christian Reader wil soone consider howe soundely M. Hardinge hath discharged his promisse and proued the Adoration of the Sacrament Uerily of al these Doctours that he hath here alleged Theodoretus onely excepted in whom he would seeme to haue somme coloure of aide who also is already clearely answeared there is not one that any waie maie be thought to touche â–ª either the worshippinge of the outwarde Sacrament it self or of Christe as Present in the Sacrament The greatest Doctours of that side saie That onles Transubstantiation be concluded the people cannot freely worship the Sacrament without occasion of Idolatrie Nowe it is knowen that Transubstantiation is a newe Fantasie newly diuised in the Councel of Laterane in Rome And D. Tonstal saith that before that time it was free and lawful for any man to holde the contrary Wherefore it is likely That before that time there was no suche Adoration Otherwise it must needes haue benne with greate danger of Idolatrie But after that as it is saide before Pope Honorius tooke order and gaue commaundement that the people shoulde Adoure Pope Urbanus added thereto a Newe Solemne Feast of Corpus Christi daie And Pope Clement confirmed the same with greate stoare of Pardonnes This is the Antiquitie and Petite Degrée of this Kinde of Adoration M. Hardinge The .27 Diuision And where as vtterly to abolishe this Adoration he allegeth greate danger of idolatrie in case the Priest doo not truely consecrate thereto maie be answeared that Iacob stoode in no danger of conscience for that by the procurement of Laban he laie with Lia in steede of Rachel neither for the same was he to be charged with aduowtrie because he meante good Faith and thought him self to haue had the coÌ„pany of his wife Rachel So idolatrie is not to be imputed vnto him that worshippeth Christe with Godly honoure in the Breade not consecrate whiche of good Faith he thinketh to be consecrate Touchinge this case S. Augustine hath this notable saieinge VVe haue neede saith he to put a difference in our iudgement and to knowe good from euel for as muche as Sathan changinge his shape sheweth him self as an Angel of light least through deceite he leade vs aside to some perniciouse thinges For when he deceiueth the senses of the Bodie and remoueth not the minde from true and right meaninge wherein eche man leadeth a faithful life there is no peril in religioÌ„ Or if when he faineth him self good and dooth or saith those thinges that of congruence perteine to good Angels although he be thought to be good this is not a perilouse or sickely erroure of Christian Faith But when as by these thinges he beginneth to bringe vs to thinges quite contrarie then to knowe him from the good sprite and not to goe after him it standeth vs muche vpon diligently to watche and take heede Thus S. Augustine This muche for the adoration of the Sacrament or rather of Christe in the Sacrament maie suffise The B. of Sarisburie The greate danger and horroure of Idolatrie that hereof riseth M. Hardinge thinketh maie easily vs salued by the example of Rachel and Lea and thus he bringeth in Goddes Mystical Prouidence for defence of open erroure and thus teacheth vs in steede of Rachel to take Lea and to honoure a Creature in steede of God Wherein it shal be necessary briefly to touche howe many wayes euen by theire owne Doctrine the poore simple people maie be deceiued and yeelde the honoure of God to that thinge that in theire owne iudgement is no God Thus therefore they saie If the Priest chance to forgeate to putte wine into the Cuppe and so passe ouer the Consecration without Wine Or if the Breade be made of any other then wheaten floure which maie possibly and easily happen Or if there be so muche Water in quantitie that it ouercome and alter the Nature of the Wine Or if the Wine be changed into Uineger and therefore cannot serue to Consecration Or if there be .xiij. Cakes vpon the Table and the Priest for his Consecration determine onely vpon twelue in whiche case they saie Not one of them al is Consecrate Or if the Priest dissemble or leaue out the Woordes of Consecration or if he forgeate it or minde it not or thinke not of it In euery of these and other like defectes there is nothinge Consecrate and therefore the people in these cases honouringe the Sacrament by theire owne Doctrine geueth the Glorie of God to a Creature whiche is vndoubted Idolatrie And that the folie hereof maie the better appeare one of them writeth thus Quod si Sacerdos c. If the Priest hauinge before him sundrie Cakes at the time of Consecration doo minde onely and precisely to Consecrate that onely Cake that he holdeth in his hande some saie the reast be not Consecrate but saie thow as Duns saith They be al Consecrate Yea further he saith If the Priest doo precisely determine to Consecrate onely the one half parte of the Cake and not likewise the other half that then the Cake beinge whole that one parte onely is Consecrate and not the other Pope Gregorie saith If the Priest be a knowen aduouterer or Fornicatour and continewe stil in the same that his Blissinge shal be turned into Cursinge and that the people knowinge his life and neuerthelesse hearinge his Masse committe Idolatrie In this case standeth the simple people So many waies and so easily they maie be deceiued For notwithstandinge they maie in some parte knowe the priestes life and open dealinge yet howe canne they be assured of his secrete Woordes of his Intention of his Minde and of his Wil Or if they cannot howe canne they safely Adoure the Sacrament without doubte and danger of Idolatrie But they them selues see wel it cannot be and therefore haue diuised a simple poore healpe of theire owne They saie We maie not Adoure the Sacrament but vnder a Condition that is to saie If it be Consecrate And so saith Thomas Salisburiensis Nullus quantumcunque sit simplex vel quantumcunque sit discretus debet praecisé credere hoc esse Corpus Domini Sed cum hac conditione si in Consecratione ritè sint acta omnia Aliter enim asseret de Creatura quod ipsa sit Creator ita esset Idololatria Noman be he neuer so simple or neuer so wise ought precisely to beleue that this is the Bodie of our Lorde that the Priest hath Consecrate but onely vnder this condition If al thinges concerninge the Consecration be donne as apperteineth For otherwise he shal auouche a Creature to be the Creator whiche were Idolatrie By this Doctrine M. Hardinge teacheth the people thus to kneele downe and to Adoure the Sacrament If thou â—e
God in deede then I woorship the But if thou be not God then I wil not woorship thee Thus Arnobius saith The Heathens in olde time were woonte to call vpon Iuppiter Siue tu Deus es siue tu Dea es Whether thou be a God or a Goddesse wee cal vpon thee Thus Goddes people is leadde to geue the honour of God they cannot tel vnto what and to honour a Creature in steede of God Yet must al this be excused by the example of Rachel and Lea. As if M. Harding woulde reason thus Iacob by Goddes special Prouidence knew Lea in stéede of Rachel Ergo Wée may safely Adoure a bare Creature with godly honoure and say vnto it Thou art our God Thou madest Heauen Earth wée haue none other God but thée and al this without peril of Idolatrie He woulde not thus daâ—ly if he knew what it were to bestow Goddes Glorie vpon that thinge that is no God Certainely this is not the worshipping of God in Sprite and Trueth S. Martine was muche more circumspecte in this case as may wel appeare by that is written of him For when the Diuel came vnto him tooke vpon him to be Christe and therefore required him to boowe downe and to geue him honour No saide S. Martine I cannot tel whether thou be Christe or no. Onlesse I see Christ in the same shape and forme that he was Crucified in vpon the Crosse I wil not Adoure him in any wise S. Augustine saith Audistis quia Messias Christus est audistis quia Christus vnctus est Non sic posuit Iacob Lapidem vnctum vt veniret Adoraret alioqui Idololattia est non Significatio Christi Yee haue hearde that Messiasis Christe ye haue hearde that Christe is the Annointed Iacob did not erecte the Annointed stoane to the intente to come and to Adoure it Otherwise it is Idolatrie and not a Signification of Christe Theophilus being sometime demaunded wherefore he woulde not Adoure the Emperour as the manner then was with godly honour made answeare thus Quia non ad hoc institutus est Imperator vt Adoretur Sed vt legitimo honorâ— honoretur Bicause the Emperour is not appointed to th ende wee should honour him as God but that wee should geue him that honour that vnto him apperteineth So if M. Harding wil likewise demaunde wherefore wée Adoure not the Sacrament with godly honour the godly simple man may make him this answeare Bicause it was ordeined reuerently to be receiued and not to be Adoured as a Sacrament and not as God For in al the Scriptures and holy Fathers wee haue neither Commaundement to force vs hereto nor Example to leade vs hereto Wée Adoure the Bodie of Christe not onely for the turninge of an hande while the Priest is hable to holde vp the Sacrament that with doubte of our selues whether wée doo wel or no whiche thinge is vtterly vncomfortable and dangerous ful of terrour to the conscience But wée worship that Blessed and Glorious Bodie as that Blissed Martyr S. Stéeuin did beinge in Heauen at the Right Hande of the Power of God and therefore without doubte and danger and that at al times and for euer and wée beléeue and confesse that Iesus Christ euen in the Nature and Substance of our Fleashe is the Lorde in the Glorie of God the Father FINIS THE NINTHE ARTICLE OF THE CANOPIE The B. of Sarisburie Or that the Sacrament was then or nowe ought to be hanged vp vnder a Canopie M. Hardinge The .1 Diuision If M. Iuel would in plaine termes denie the reseruation and kepinge of the blissed Sacrament for whiche purpose the pixe and Canopie serued in the Churches of EnglaÌ„de as of the professours of this newe gospel it is both in woorde and also in deede denied it were easie to proue the same by no smal number of auctorities suche as him self cannot but allowe for good and sufficient But he knowinge that right wel guilefully refraineth from mention of that principal mater and the better to make vp his heape of articles for some shewe against the Sacrament by denial reproueth the hanginge vp of it vnder the Canopie thereby shewinge him self like to Momus who espieinge nothinge reproueable in fatre Venus founde faulte with her slipper The B. of Sarisburie This Article as it is smal of it self and therefore might the better be dissembled and past ouer were it not accessorie to Idolatrie so it is warranted of M. Hardinges side by very simple and sclender proufes as shal appeare It liketh M. Hardinge for his entrie to solace him self and his frendes withal to cal vs Newe Doctours him self beinge not hable hitherto to allege any one of al the Olde Doctours without force fraude plainely directely to serue his purpose But these Newe Doctours are neither so newe nor so much destitute of Antiquitie as these menne woulde faine haue the worlde to beleue For touchinge the abolishinge of the ReseruatioÌ„ of the Sacrament whiche M. Hardinge hath here drawen in to healpe out yâ— mater beinge otherwise not necessarily incident vnto this Article they haue the Authorities and Examples of good Ancient Olde Catholique Fathers for theire Warrant in that behalf For S. Cyprian saith Panis iste recipitur non includitur This Breade is receiued and not shutte vp Clemens who as M. Hardinge saith was the Apostles Felowe writeth thus Tanta in Altario Holocausta offerantur quanta populo sufficere debeant quòd si remanserint in crastinum non reseruentur Let there be so many Hostes or so muche Breade offered at the Aultar as may be sufficient for the people If any thinge remaine let it not be keapte vntil the morninge OrigeÌ„ or Cyrillus saith for one booke beareth both theire names Dominus Panem quem Discipulis suis dabat non distulit nec iussit seruari in crastinum The Breade that Our Lorde gaue to his â— isciples he lengred it not nor bade it to be keapte vntil the morninge His reason is grounded vpon the order of Christes Institution for that Christe saide not Take and Keepe but Take and Eate S. Hierome saith Post Communionem quaecunque de Sacrificijs superfuissent illic in Ecclesia Communem Coenam comedentes pariter consumebant After the Communion was donne what so euer portion of the Sacrifices remained they spente it there togeather in the Churche eatinge theire common Supper S. Augustine likewise seemeth to saie the same The Breade made to this purpose is spent in receiuinge the Sacrament Hesychius saith That the Remanentes of the Sacrament were burnte immediatly in the fiere Nicephorus saith The same Remanentes in some places were geuen to Children that went to Schoole to be â—aten by them presently in the Churche The like whereof is also decreed in the Councel of Matiscon So saith Gabriel Biel a Newe Doctoure of M. Hardinges companie Non dedit Discipulis vt
by Baptisme He saithe not We doo Signifie our Burial but he saith plainely Wee are Buried togeather Therefor S. Paule would not cal the SacrameÌ„t of so greate a thinge but onely by the name of the thinge it selfe Likewise he saithe Solet â—es quae Significat eius rei nomine quam Significat nuncupari Non dixit Petra Significat Christum sed tanquam hoc esset quod vtique per Substantiam non erat sed per Significationem The thinge that Signifieth is commonly called by the name of that thinge that it Signifieth S. Paule saithe not The Rocke Signified Christe but The Rocke was Christe as if the Rocke had beene Christe in deede Yet was it not so in Substance and in deede but by way of Signification Thus therefore saith S. Augustine Whiles the Sacrament is broken and the Sacrament of Christes Bloude whiche is called Bloude is powred into the mouthes of the Faithful what thinge els is thereby shewed but the offering vp of Christes Bodie vpon the Crosse and the sheaddinge of his Bloude from his side Therefore S. Augustine saithe Ita facit nos moueri taÌ„quam videamus Praesentem Dominum in Cruce So it causeth vs to be mooued euen as though we should see our Lorde Present on the Crosse. This is S. Augustines vndoubted meaninge These thinges considered the weight of M. Hardinges argument wil soone appeare For thus he reasoneth The rentinge of Christes Bodie and the sheaddinge of his Bloude is expressed in the Mysteries Ergo Christes Bodie is there Really present vnder Shewes and Accidentes M. Hardinge The. 6. Diuision That it maye further appeare that these woordes Figure Signe Image Token and suche other like sometimes vsed in aunciente writers doo not exclude the truthe of thinges exhibited in the Sacrament but rather shewe the secrete maner of thexhibitinge amongest al other the place of Tertullian in his fourthe booke contra Marcionem is not to bee omitted specially beinge one of the chiefe and of moste appearance that the Sacramentaries bringe for proufe of their Doctrine Tertullians woordes be these Acceptum Panem distributum Discipulis suis Corpus suum illum fecit Hoe est Corpus meum dicendo id est Figura Corporis mei The Breade that he tooke and gaue to his Disciples he made it his Bodie in saieinge This is my Bodie that is the Figure of my Bodie The double takinge of the woorde Sacramente afore mentioned remembred and consideration had howe the Sacramentes of the Newe Testament comprehend two thinges 191 the outwarde 1 Visible formes that be 2 Figures Signes and Tokens and also and that chiefely a Diuine thingâ— vnder them 3 accordinge to Christes promise 4 couertly conteined specially this beinge weyed that this moste Holye Sacrament consisteth of these two thinges to witte of the Visible Forme of the outwarde Elementes and the Inuisible Fleashe and Bloude of Christe that is to saye of the Sacrament and of the thinge of the Sacrament Tertullian maye seeme to speake of these two partes of the Sacrament iointely in this one sentence For firste he speaketh most plainely of the very Bodie of Christe in the Sacrament and of the meruailouse tourninge of the Breade into the same The Breade saith he that he tooke and gaue to his Disciples he made it his Bodie VVhiche is the Diuine thinge of the Sacramente Then foorthwith he saith that our Lorde did it by saiynge This is my Bodie that is the Figure of my Bodie By whiche woordes he sheweth the other parte the Sacrament onely that is to saye that Holye outwarde Signe of the Forme of Breade vnder whiche Forme Christes Bodie into the whiche the Breade by Goddes power is tourned is conteined whiche outwarde Forme is verily the Figure of Chrisâ—â— Bodie present whiche our Lorde vnder the same conteined deliuered to his Disciples and nowe is likewise at that Holy Table to the faitheful people deliuered where the order of the Catholike Churche is not broken The B. of Sarisburie If this place of Tertullian be the chiefe and of greatest appearance for the Sacramentaries as M. Hardinge saithe I maruel it is so coursely answeared The woordes be bothe very fewe and also very plaine But with this copious Commentarie of M. Hardinges glosinge it wil be very harde for the Reader to finde out any parte of Tertullians meaninge I wil firste open the occasion of the writinge and then lay foorthe the Woordes That donne I doubte not but the sense wil stande cleare and easy of it selfe Marcion the Heretique against whome Tertullian wrote helde and mainteined this erroure That Christe receiued of the Blissed Uirgin not the very Nature and Substance but onely the outwarde Formes and Shewes of Mans Bodie Out of whose springes M. Hardinge and the reste of that side as it may appeare haue drawen their Doctrine of Accidentes standinge without Subiecte This fonde Heresie Tertullian reprooueth by this reason A Figure of a Bodie presupposeth a very Natural Bodie For of a Shewe or a Fantasie there can be no Figure But Christe gaue vnto his Disciples a Figure of his Bodie Therefore it muste néedes folowe that Christe had a very Natural Bodie As euery parte of this Argument is true so the proportion and forme of the same importeth a necessary sequele in reason The woordes stande thus Acceptum Panem distributum Discipulis Corpus suum illum fecit Dicendo Hoc est Corpus meum id est Figura Corporis mei Figura autem non esset nisi Veritatis esset Corpus Coeterum vacua res quae est Phantasma Figuram capere non potest Christe takinge the â—reade and distributinge it to his Disciples made it his Bodie saâ—einge This is my Bodie That is to saye This is a Figure of my Bodie But a Figure it coulde not be onlesse there were a Bodie of a truethe and in deede For a voyde thinge as is a fantasie can receiue no Figure These woordes are plaine of them selfe and if truethe onely might suffice woulde require no longe Exposition Nowe good Reader marke wel M. Hardinges considerations touchinge the same and thou shalte see the Darkenes of Aegypte brought in to cleare the shininge Sunne Firste he saithe The Accidentes and Shewes maye wel be the Sacrament Yet againe he saithe Christes Bodie it selfe may be the Sacrament Thirdly he saithe Tertullian ioineth these twoo senses iointely bothe togeather And so by his conninge he hath founde out twoo Sacramentes in one Sacrament Al this is M. Hardinges Glose For there is not one woorde thereof in the Texte neither of Accidentes nor of Christes Bodie as beinge a Sacrament of it selfe nor of this combiningâ— of twoo Sacramentes bothe in one M. Hardinge saithe Tertullian speaketh of a marueilous turninge But Tertullian speaketh no suche woorde neither of Miracle nor of turninge M. Hardinge saithe Tertullian speaketh of Holy Outwarde Formes But Tertullian not once nameth any kinde of Formes By M. Hardinges reporte Tertullian saithe
Euangelium est Dei Verbi Domini Iesu Christi Praesentia ad humani generis salutem Incarnati The Gospel is the Presence of our Lorde Iesus Christe whiche is the Woorde of God Incarnate vnto the Saluation of Mankinde And therefore S. Augustine saithe Nostra Sacramenta dant Salutem Iudaeorum Sacramenta promittebant Saluatorē Non quòd iam acceperimus vitam aeternā sed quòd iam venerit Christus qui per Prophetas pronuntiabatur Our Sacramentes doo geue Sauation The Sacramentes of the Iewes promised a Saueour I speake not this for that we haue already atteined Euerlastinge life but for that Christe is already come that was pronounced by the Prophetes Out of these Fathers woordes M. Hardinge reasoneth in this wise The Brightnes of the Gospel is but a Figure in Comparison of that Brightnes that is to come Ergo Christes Bodie is secretely hidden vnder the outwarde Formes and Accidentes of the Sacrament Howe be it it maie soone appeare vnto the discrete and indifferent Reader that in al these woordes there is no manner mention neither of Secresie nor of Presence nor of Absence nor of Formes nor of Elementes nor of Accidentes nor in expresse woordes of any Sacramente Nazianzene notwithstandinge he mai◠seeme to touche the Sacrament of Christes Bodie yet in deede he speaketh onely of the Spiritual Foode of the knowledge of God and not of the Sacrament as it is plaine both by the place it self and also by the woordes that immediatly folowe after The woordes that went before are these Christus bibet nobiscum Nouum Vinum in Regno Patris Christe wil drincke with vs Newe Wine in the Kingdome of his Father The woordes that folowe are these Quis est hic porus quae est haec oblectatio Nostra quidem Discere illius verò Docere Doctrina enim etiam docenti alimenti instar est What is this Drinke and what is this Pleasure Of our parte it is to Learne of Christes parte it is to Teache For Doctrine euen vnto him that teacheth is a kinde of meate It is very muche for M. Harding thus to conclude his imaginations of the Sacrament by these Fathers that speake not one woorde of the Sacramēt Touching that is here alleged of Secrete and Priuie Beinge the Catholique Fathers doo confesse that Christe is in the Sacramentes of the New Testament as he was in the Sacramentes of the Olde So S. Augustine saith Quicunque in Manna Christum intellexerunt eundem quem nos Cibum Spiritualem manducauerunt As many as in Manna vnderstoode Christe fedde of the same Spiritual Breade that we feede of Againe he saith Videte ergo Fide manente Signa variata Ibi Petra Christus Nobis Christus quod in Altari Dei ponitur Beholde the Faith standinge one the Signes or Sacramentes are changed There the Rocke was Christe Vnto vs that thinge is Christe that is laide vpon the Aultar As Christe is nowe here so was Christe then there And as Christe is nowe in the Breade so was Christe then in the Rocke and none otherwise But what canne be so plaine as that Nazianzene him self writeth whome M. Hardinge hath chosen specially for his Authour These be his woordes Pellent me ab Altaribus At ego noui aliud Altare cuius ea omnia quae nunc videntur exemplaria tantùm sunt non manu aut ascia elaboratum Mentis opus est Contemplationis ascensus Ibi astabo acceptabilia offeram Sacrificium Oblationem Holocausta quae tantò praestantiora sunt quà m ea quae nunc aguntur quantò Veritas potior est quà m Vmbra They wil driue me from the Aultars or Communion Tables But I knowe an other Aultar whereof al the thinges that are nowe seene are but Samplars not wrought by hande or instrument It is the worke of the minde and the Eleuation of the harte There wil I stande and offer vp acceptable Sacrifices Whiche so farre exceede the Sacrifices that are made here as the Trueth exceedeth a Shadowe M. Hardinge The .14 Diuision Certaine fathers vse the woordes Signum Sacramentum that is Signe and Sacrament in the same signification S. Augustine In Libro Sententiarum Prosperi saith thus Caro eius est quam forma Panis opertam in Sacramento accipimus Sanguis eius quem sub vini specie sapore potamus Caro videlicet Carnis Sanguis est Sacramentum Sanguinis Carne Sanguine vtroque Inuisibili Spirituali Intelligibili Signatur visibile Domini nostri Iesu Christi Corpus palpabile plenum gratia omnium virtutum Diuina Maiestate It is his Fleashe that we receiue coouered with the Forme of Breade in the Sacrament and his Bloude that vnder the shape and sauoure of wine we drinke Soothly Fleashe is a Sacrament of Fleashe and Bloude is a Sacrament of Bloude by the Fleashe and the Bloude both Inuisible Spiritual intelligible our Lorde Iesus Christe his visible and palpable Bodie ful of the grace of al vertues and Diuine Maiestie is Signified or as it were with a Signe noted In these woordes of S. Augustine we see the fleashe of Christe called a Sacrament of his fleashe and the Bloude a Sacramente of his Bloude in as muche as they be couered with the Forme of Breade and VVine yet verily and in Substance present And likewise he letteth not to calle this Veritie or Trueth of the thinges them selues thus couertly exhibited a Signe of Christes Visible and Palpable Bodie so that the naminge of a Signe dooth not importe a separation from the Trueth but sheweth a distincte manner of the Truethe exhibited And therefore accordinge to the Trueth of the manner of exhibitinge it is not the Fleashe of Christe but the Sacrament of the Fleashe of Christe for that the Fleashe doth not exhibite it selfe in his owne shape but in a Sacrament The B. of Sarisburie In this saieinge of S. Augustine M. Hardinge séemeth specially to note these thrée woordes Forma Operta and Inuisibilis whiche beinge answeared I hoape the force of his collection wil soone appeare Firste if M. Hardinge wil saie that this woorde Forma must néedes be taken for the outwarde Shewe and Appearance of Breade then muste he néedes fal into a great inconuenience and become either a Patrone or a Scholar of the Olde Heretique Marcion who vpon the very same woorde erected his Heresie and of these woordes of S. Paule Formā serui suscepit reasoned then as M. Hardinge dooeth nowe Ergo Christe had nothing els but the outwarde Forme and Appearance or Shape of a Mans Bodie But it is knowen to the Learned that as wel emonge the Philosophers as also emonge the Olde Catholique learned Fathers these woordes Forma and Species are taken not onely for the outwarde Appearance but also for Nature and Substance if selfe So S. Hierome imagineth Christe to say Declinaui ad eos deserens Regna Coelorum vt cum eis vescerer assumpta Forma Hominis
I went downe vnto them leauinge the Kingedomes of Heauen that I mighte eate with them hauinge receiued the Forme of Man I leaue S. Augustine S. Ambrose and other like Authorities This mater is prooued more at large in the tenthe Article and sixthe Diuision By these â—ewe it may appeare that this woorde Forma importeth not onely a Shewe but also the very Substance of the Breade In the seconde woorde Operta whiche signifieth Coouered M. Hardinge witingly dissembleth his owne learninge woulde seeme not to know the manner nature of al Sacramentes whiche is to offer one thinge outwardly vnto our senses and an other inwardly to our minde Hereof there is sufficiently spoken before in the Seconde and Eighthe Diuision of this Article Chrysostome saithe In Sensibilibus Intelligibilia nobis tradidit In Sensible and Outwarde thinges Christe hath geuen vs thinges Spiritual And for Example he addeth Sic in Baptismo So it fareth in the Sacrament of Baptisme Thus S. Augustine saithe The godly of the Jewes vnderstoode Christe in their Mannâ— In like sorte Origen speaketh of the letter of the Scriptures Corpora Prophetarum colunt posita in Libris Literis quasi in quibusdaÌ„ Sepulchris They honour the Bodies of the Prophetes laied in their Bookes and Letters as if it were in certaine Graues So S. Augustine Sensus in Litera manet per Literam vindetur The Sense lieth in the Letter and by the Letter it is seene So Nicolaus Cabasilas Spiritus celatur in Litera The Sprite of God is hidden in the Letter I thinke M. Hardinge in these speaches wil not necessarily require any Corporal or Real Presence Thus S. Gregorie saithe Christus in se ipso immortaliter incorruptibiliter viuens iterum in hoc Mysterio moritur Christe liuinge in him selfe immortally and without Corruption dieth againe in this Mysterie Whereupon the Glose saithe Moritur id est Mors eius Repraesentatur Christe dieth that is to say his Death is represented Nowe as Christe dieth in the Sacrament so is his Bodie Present in the Sacrament But Christe dieth not there Really and in déede Therefore Christes Bodie is not there Really and in déede I thought it needeful to vse the moe Examples in this behalfe for that this place of S. Augustine seemeth to carrie the greatest force of al others But as S. Augustine saithe here Christes Bodie is hidden vnder the Forme or Kinde of Breade euen so he saithe Gratia Dei in Veteri Testamento velata latebat The Grace of God laye hidden in the Olde Testament Euen so S. Gregorie saith Vt palea frumentum sic Litera tegit Spiritum As the Chaffe hideth the Corne so the Letter hideth the Sprite Euen so againe S. Augustine saith In Veteri TestameÌ„to occultabarur Nouum The Newe TestameÌ„t was hidden in the Olde But he expoundeth him self Occultabatur id est occultè Significabatur It was hidden that is to saie it was secretely Signified And thus by S. Augustines owne Woordes and exposition we maie likewise saie Caro Christi Operta id est occultè Significata Christes Fleashe is priuily hidden that is to saie as S. Augustine expoundeth it â—t is priuily Signified Thus the Sacrament of Christes Fleashe whiche accordinge to the Doctrine of S. Augustine beareth the name of that thinge that it Signifieth is called Christes Fleashe Inuisible Spiritual and onely to be conceiued by vnderstandinge For the whole worke hereof perteineth not vnto the mouth or teethe as S. Augustine saith but onely to Faith and Sprite And therefore the same S. Augustine expoundinge these woordes of Christe Who so eateth of this Breade shal not die saith thus Quod pertinet ad Virtutem Sacramenti non quod pertinet ad visibile Sacramentum Qui manducat intus non foris qui manducat in Corde non qui premit dente That perteineth to the Effecte and Vertue of the Sacrament not that perteineth to the Visible Sacrament He that eateth inwardly not outwardly that eateth with his harte not that presseth with his teeth Likewise he saith of Moses Aaron and Phinees and others the Faithful of that time VisibileÌ„ cibum Manna Spiritualiter intellexerunt Spiritualiter esurieruÌ„t Spiritualiter gustaueruÌ„t They vnderstoode Manna that Visible meate Spiritually they hungred it Spiritually they tasted it Spiritually By these woordes Intus Inwardly In Corde in the harte Spiritualiter Spiritually S. Augustine expoundeth the meaninge of this woorde Inuisibiliter Inuisibly Therefore Chrysostome saith Mysterium appellatur quia aliud videmus aliud credimus Nam huiusmodi est Mysteriorum nostrorum natura It is called a Mysterie bicause we see one thinge and beleue an other For suche is the Nature of Baptisme and our Lordes Supper which are our Sacramentes or Mysteries So saith S. Ambrose as is alleged before The Water of the Holy Fonte hath washed vs the Bloude of Christe hath redemed vs Alterum igitur Inuisibile alterum Visibile Testimonium c. The one Witnes is Inuisible the other is Visible So the olde Father Origen saith S. Iohns Baptisme was Visible but Christes Baptisme is Inuisible As it is the Mysterie of Baptisme so is it also in the Mysterie of Christes Bodie As Christes Bloude is Inuisible wherewith we are washed so is Christes Fleashe Inuisible wherewith we are feadde And as this Inuisible washinge in Christes Bloude representeth vnto our mindes the Bloude of Christe that was Uisibly sheadde for vs so the Fleashe of Christe that is Eaten Inuisibly representeth vnto vs that Uery Fleashe of Christe that was Uisibly and Sensibly nailed and torne vpon the Crosse. And thus S. Augustines meaninge maie wel stande vpright without any Newe Secresie or Real or Fleashely Presence M. Hardinge The .15 Diuision And therefore in an other place he writeth thus Sicut ergo Coelestis panis qui Caro Christi est suo modo vocatur Corpus Christi cum re vera sit Sacramentum Corporis Christi illius videlicet quod Visibile quod Palpabile mortale in Cruce posituÌ„ est vocaturque ipsa immolatio Carnis quae Sacerdotis manibus fit Christi Passio Mors Crucifixio non rei veritate sed significante Mysterio Sic Sacramentum Fidei quod Baptismus intelligitur Fides est As the heauenly Breade saith S. Augustine whiche is the Fleashe of Christ in his maner is called the Bodie of Christe when as in verte deede it is the Sacrament of Christes Bodie euen of that whiche is visible whiche is palpable and beinge mortal was put on the Crosse and the sacrificinge it self of his Fleashe whiche is done by the priestes handes is called the Passion the Death the Crucifieinge of Christe not in trueth of the thinge but in mysterie signifieinge So the Sacrament of Faith whiche is vnderstanded to be Baptisme is Faith By heauenly Breade he vnderstanded not wheaten Breade but that heauenly meate whiche he saith to
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
Deathe vntil I come I meane that they that died for the Lordes Deathe may reaste vnder the Mysterie of his Sacramente After this he returneth againe to the Soules of the Blissed Martyrs vnder the Aultar in Heauen Legimus plaerósque Iustorum Abrahae sinibus refoueri c. VVee reade saithe S. Augustine that many Iuste menne are refreashed in Abrahams bosome and that many are in the pleasures of Paradise Yet noman deserued better then the Martyrs to reaste there in Heauen where as Christe is bothe the Sacrifice and the Priest I meane that they may enioye Goddes fauoure by the offeringe of that Sacrifice and may receiue the Blissinge and Ministerie of that Prieste Hereby it is plaine that S. Augustine speaketh of Heauen and not of Earth nor of Purgatorie Of the Soules receiued abooue and not of the Bodies buried beneathe For al these thinges S. Iohn by Reuelation sawe in Heauen And for proufe hereof S. Augustine addeth further Inter coeteros igitur Martyres quos sub Ara Dei consistere praedicamus etiam beatas illas Infantum lactentium pro Christo priâ—itias Martyrum laudemus Therefore emongest the reste of the Martyrs whome wee saie to be vnder the Aultar of God in Heauen let vs commende those blissed firste fruites of suckinge Infantes that were Martyrs for Christe This is S. Augustines plaine and vndoubted meaninge But M. Hardinge to serue his turne is faine of Soules to make Bodies of Ioie to make Paine and of Heauen to make Purgatorie And yet in al this greate a doo findeth neither Opus Operatum nor his Masse Thus is it lawful for these menne to carrie aboute and to vse their Readers Touchinge the substance of this Doctrine whiche M. Hardinge nowe at laste vpon better aduise séemeth in some parte to mislike notwithstandinge it were not longe sithence generally receiued bothe in schooles and Churches and counted Catholique Origen that Ancient learned Father writeth thus Quod sanctificatur per Verbum Dei per Obsecrationem non sâ—apte natura sanctificat vtentem Nam id si esset sanctificaret etiam illum qui comedit indignè Domino The thinge that is Sanctified by the Woorde of God and by praier of his owne Nature or Ex Opere Operato Sanctifieth not him that vseth it For otherwise it shoulde sanctifie him that eateth vnwoorthily of the Lorde Againe he saithe Assiduitas Communicationis alia similia non ipsae sunt Iustitiae sed conditurae habentur Iustitiarum Res autem Spirituales quae ex se ipsis Iustitiae sunt dicuntur Iudicium Misericordia Fides The often vsinge of the Communion and other like thinges be not righteousnesse it selfe of it selfe or of the woorke that there is wrought but onely the seasoninge and settinge foorthe of righteousnesse But the Spiritual thinges whiche be righteousnesse it selfe are called Iudgement Mercie and Faithe So S. Hierome Ne quis confidat in eo solo quòd Baptizatus est aut in esca Spirituali vel potu putet Deum sibi parcere si peccauerit Let noman presume of this thinge onely that he is Baptized nor let him thinke that God for Receiuinge the Spiritual Meate or drinkinge the Spiritual Cuppe Ex Opere Operato wil pardonne him if he offende So S. Augustine Non ait Mundi estis propter Baptisma quo loti estis sed propter Verbum quod locutus sum vobis Christe saithe not Ye are Cleane for the Baptismes sake wherewith ye are wasshed but for the VVoordes sake that I haue spoken vnto you And againe Foelix Venter qui te portauit c. Blissed is that woombe that bare thee But Christe answeared Naie Blissed be they that heare the VVoorde of God and keepe the same That is to say My Mother whome ye cal Blissed thereof is Blissed for that shee keepeth the VVoorde of God Likewise againe Materna propinquitas nihil Matri profuisset nisi Foelicius Christum in Corde quà m in Carne gestasset The nearenes of Mothers Bloude shoulde haue profited Christes Mother nothinge at al onles she had more blissedly carried Christe in her Harte then in her Bodie Uerily to asscribe Felicitie or Remission of Sinne whiche is the Inwarde Woorke of the Holy Ghoste vnto any manner Outwarde Action what so euer it is a Superstitious a grosse and a Iewishe errour Origen of the Sacramente of Circumcision writeth thus Circuncisionis nisi reddatur ratio nutus tantùm est Circuncisio opus mutum Onles there be a reason yelded of the meaninge of Circumcision it is but an Outwarde Shewe and a dumme laboure and auaileth nothinge And touchinge the vse and order of the Holy Mysteries Christe saithe not Doo this for Remission of your Sinnes but Doo this in my Remembrance The Onely and euerlasting Sacrifice for Sinne is the Sonne of God Crucified vpon the Crosse. He sitteth now in the Nature and Substance of our Fleash at the Right Hande of his Father and euermore maketh intercession for vs and is the onely Sacrifice and Propitiation for our Sinnes What so euer Doctrine is contrary to this Doctrine is Wicked and Blasphemous and as M. Hardinge hath confessed iniurious to the Glorie and Crosse of Christe FINIS THE XXI ARTICLE OF LORDE AND GOD. The B. of Sarisburie Or that then any Christian man called the Sacramente his Lorde and God M. Hardinge The .1 Diuision This woorde Sacrament as is declared before is of the Fathers taken two waies 239 Either for the onely outward formes of Breade and VVine whiche are the holy Signe of the very Body and Bloude of Christe present and vnder them conteined Or for the whole substance of the Sacrament as it consisteth of the outward formes and also of the very Body and Bloude of Christe 240 verily Present 240 whiche S. Augustine calleth the Inuisible grace and the thinge of the Sacrament 240 And Ireneus calleth it Rem Coelestem the Heauenly thinge as that other Rem Terrenam the Earthly thinge Taken the first waie As emonge the learned Fathers it was neuer taken No Christen man euer honoured it with the name of Lorde and God For that were plaine Idolatrie to attribute the name of the Creatour to the Creature But taken in the seconde signification As no Ancient Father euer tooke it It hath alwaies of Christen people and of the learned Fathers of the Churche ben called by the name of Lorde and God And of right so ought it to be for elles were it impietie and a denial of God not to cal Christ the Sonne of God by the name of Lorde and God who is not onely in trueth of Fleashe and Bloude in the Sacrament after whiche maner he is there Ex Vi Sacramenti but also the inseparable coniunction of bothe Natures in vnitie of person Ex necessaria concomitantia VVhole Christe God and man That the holy Fathers called the Sacrament taken in this sense Lorde and God I might prooue it by many
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
Iuel promiseth to geue ouer and subscribe if any one may be founde Now wee shal see what trueth is in his woorde The B. of Sarisburie I doubt not but by these few wel considered it may easily appeare vnto the discrete Reader that none of al these Ancient Fathers neither Ireneus nor Origen nor Cyprian nor Chrysostome nor Ambrose nor Augustine nor Cyrillus for ought that may appeare by their woordes euer called the Sacrament either Lorde or Christe or Diuine substaÌ„ce or God or Him Self or the Woorde of God or their God notwithstandinge M. Hardinge hath taken some paines by guileful Translations and vnaduised asseuerations to make some appearance of the same S. Hierome saithe Falsi testes sunt qui non eodeÌ„ sensu dicta proferunt quo dicuntur They that reporte woordes in other sense then they were spoken are false witnesses M. Hardinge The .10 Diuision In the weighing of this doctrine of the Churche litle occasion of wicked scoffes and blasphemies against this blessed Sacrament shal remaine to them that be not blinded with that grosse and fonde errour that denieth the inseparabilitie of Christe but affirmeth in this Mysterie to be present his fâ—eashe onely without Bloud soule and godhead VVhiche is confuted by plaine Scriptures Christe raised from the dead now dieth no more Rom. 6. He suffereth him selfe no more to be diuided 1. Cor. 1. Euery sprite that loseth Iesus this is Antichriste 1. Ioan. 4. Hereof it foloweth that if Christe be verily vnder the forme of Breade in the Sacrament as it is other where sufficiently prooued then is he there entier and whole Fleashe Bloude and Soule whole Christe God and man for the inseparable vnion of bothe natures in one person VVhiche mater is more amply declared in the Article of the Adoration of the Sacrament The B. of Sarisburie In the ende M. Harding confirmeth this Doctrine by the Confutation of an errour whiche for the noueltie and strangenesse of it may easily seeme to be his owne and therefore ought of right to be called M. Hardinges errour For I beléeue it was neuer neither defended nor imagined by any other He surmiseth there be some that either haue saide or els may saie that Christes Fleashe is present Really in the Sacrament how be it deade and bloudlesse and vtterly voide bothe of Soule and Godheade This is a new errour neuer tamed or touched before this time As for vs wee doo constantly beléeue and confesse that Christe the very natural Sonne of God receiued our Fleashe of the Blissed Uirgin that where so euer that Fleashe is there is also bothe the Godheade and the Soule Of this vndoubted truth M. Hardinge geathereth an impertinent Conclusion For thus he reasoneth If Christe be verily vnder the Fourme of Breade in the Sacrament then is he there intiere and whole God and Man In deede the first being graunted the rest must needes folow But how is M. Harding so wel assured of the first What olde Doctour or Ancient Father euer taught him that Christes Bodie is Really and fleashly present vnder these Formes or Fantasies of Breade and Wine If the learned Fathers saie so it were good to shew it If they saie not so it is greate shame to pleade it Uerily al that M. Hardinge hath yet saide is not hable to prooue it Now good Christian Reader for thy better satisfaction in this case beinge so daÌ„gerous wherin who so erreth is an Idolater knoweth not God it may please thee briefely to consider bothe the Ancient godly Fathers vndoubted iudgement touching this Sacrament and also the ancient order and vsage of the same First concerninge the iudgement of the Fathers in this behalfe S. Chrysostome saithe In vasis sanctificatis non verum Corpus Christi Sed Mysterium Corporis Christi continetur In the Holy vessels not the very or true Bodie of Christe but the Mysterie of Christes Bodie is conteined S. Augustine saith Interrogo vos Fratres dicite mihi quid plus videtur vobis Corpus Christi an Verbum Christi Si vultis verè respondere hoc dicere debetis quòd non sit minus Verbum Dei quà m Corpus Christi I demaunde of you this question my Brethren answeare mee VVhether thinke you is greater the Bodie of Christe meaning thereby the Sacrament or the Woorde of Christe If ye wil answeare truely this must yee say that the VVoorde of God is no lesse then the Bodie of Christe S. Hierome saith Ego Corpus Iesu Euangelium puto â–ª Et quamuis quod Christus dicit qui non manducat meam CarneÌ„ c. possit intelligi de Mysterio tameÌ„ veriùs Corpus Christi Sanguis â—ius Sermo Scripturarum est I take the Bodie of Jesus to be the Gospel And al be it these woordes of Christe He that eateth not my Fleashe c. may be taken of the Sacrament yet in truer sense the Woorde of the Scriptures is the Bodie and Bloude of Christe Likewise saithe Origen Quòd si circa Corpus Christi seruandum tanta vtimini tautela quomodò putatis minoris esse periculi VerbuÌ„ Dei neglexisse quà m Corpus eius Yf ye take suche heede in keâ—pinge the Sacrament whiche is called the Bodie of Christe how can you thinke there is lesse danger in despisinge the Woorde of God then there is in despisinge the Sacramente that is called the Bodie of God It the Sacrament were in deede and Really the Bodie of Christe and so our very Lorde and God thus to compare it with a Creature and to make it inferiour vnto the same as S. Augustine S. Hierome Origen and other godly Fathers doo it were greate blasphemie S. Augustine saithe Plus est vnus Deus quà m vnus Baptismus Neque enim est Baptismus Deus Sed ideò magnum aliquid est quia Sacramentum est Dei One God is more then one Baptisme For Baptisme is no God But yet is Baptisme a greate thinge bicause it is a Sacramente of God Origen that greate learned Father saith Ille Panis qui sanctificatur per Verbum Dei Obsecrationem iuxta id quod habet materiale in ventrem abit in secessum eijcitur The Breade that is sanctified by the Woorde of God and by praier touchinge the Material parte of it whiche is the Sacramente entreth into the Belly and passeth into the draught These woordes were horrible to be spoken if the Sacrament in deede were Christe and God S. Ambrose expoundinge these woordes of Christe Geue vs this day our dayly Breade saith thus Hodiè dat nobis hunc Panem quem ipse quotidiè Sacerdos CoÌ„secrat suis Verbis Possumus ipsum Dominum accipere qui ait Ego sum Panis vitae Euen this day Christe geueth vs this dayly Breade that is the Sacrament whiche he him selfe beinge the Priest doothe dayly Consecrate with his owne woordes Wee may take the same dayly Breade also for our
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
natural Bodie For as it is true That God was made man euen so and in like sense it is also true that Man was made God without any change of Substance of either Nature And therefore the Fathers saie Christes Bodie is Deified or made God for that it is vnited in persone and Glorie with the Nature of God To this purpose although not altogeather in like sense S. Augustine seemeth to saie that menne are Deified and made Goddes Thus he writeth Homines dixit Deos ex Gratia sua Deificatos non de Substantia sua natos He called menne Goddes as beinge Deified and so made by his Grace but not as borne so of his Substance So saith Dionysius Pontifex ipse mutatur in Deum The Bishop him self is turned into God Likewise S. Cyprian calleth the Scriptures Scripturas Deificas The Scriptures that make men Goddes And Clemens Alexandrinus saith Sacrae literae nos Deificant The holy Scriptures make vs Goddes By these and other like woordes is meante not that menne are changed from theire owne Natural Substance and in deede become Goddes as the letter seemeth to importe but onely that menne are endewed with Godly vertues and qualities and so made the Children of God And so Dionysius him self also saith Hae mutatio nostri in Deum est Dei in nobis similitudo quantam capere natura potest This changinge of vs into God is the Likenes or Image of God within vs as farre as nature canne receiue But S. Hierome saith Christes Fleashe hath double vnderstandinge and maie be taken either for his Spiritual or Diuine Fleashe or els for his Mortal Fleashe as it was Crucified And is thought to make muche for M. Hardinge For answeare hereunto firste of al this one thinge I praie thée good Reader to consider that S. Hierome in that whole place speaketh not one woorde neither of the Sacrament nor of any Real or Fleashly Presence Therefore M. Hardinge can haue but very poore healpe hereof to prooue his purpose Onely he expoundeth what S. Paule meante by these woordes VVe haue Redemption by his Bloude And his meaninge as it appeareth by the whole drifte of his woordes is this That the Saluation which we haue in Christe standeth not in that he was a méere natural man as were Codrus Decius Curtius or suche others that died for the safetie and deliuerie of their Countries but in that his Humanitie was vnited and ioyned in one persone with the Nature of God His woordes be these Quis iste aiunt tantus ac talis qui possit pretio suo Totum Orbem redimere Iesus Christus Filius Dei proprium Sanguinem dedit nos de Seruitute eripiens libertate donauit Et re vera si historijs Gentilium credimus quòd Codrus Curtius Decij Mures pestilentias vrbium fames bella suis mortibus represserint quantò magis hoc in Dei Filio possible iudicandum est quòd cruore suo non Vrbem vnā purgauerit sed Totum Orbem They say What was he suche a one and so mighty that by his price was hable to redeeme the whole world Iesus Christ the Sonne of God gaue his owne Bloude and deliueringe vs from bondage hath made vs free And in deede if we beleeue the Heathen stories that Codrus Curtius and Decii Mures remoued Pestilences Famines and warres from their Citties by their deathe howe muche more may we iudge the same possible in the Sonne of God that he by his Bloude hath purged not onely one Cittie but also the whole worlde Immediatly after this folowe the woordes that M. Hardinge hath here alleged Dupliciter verò c. For the Bloude and Fleashe of Christe hath double vnderstandinge By the whole course of these woordes thus gooinge before it is easy to perceiue S. Hieromes meaninge that is That we haue our Saluation in Christe and doo Eate him and Drinke him and liue by him not for that his Fleashe was mortal onely and Crucified vpon the Crosse but for that it was Spiritual and Diuine that is to saye the Fleashe of the Sonne of God And herein stoode that greate contention that Cyrillus and other Godly Fathers had against Nestorius as it is wel knowen vnto the learned And therefore S. Paule saithe That I liue nowe in the Fleashe I liue in the Faithe of the Sonne of God Therefore notwithstandinge S. Augustine say Christus Crucifixus est Lac sugentibus Cibus proficientibus Christe Crucified is Milke vnto the sucklinges and harder meate vnto the stronge And notwithstandinge Angelomus saye Christes Bodie is haye whereby the Gentiles are feadde Yet muste bothe these and also al other like places be taken not of bare mortal Fleashe alone but of the Fleashe of the Sonne of God whiche S. Hierome calleth Diuine Spiritual for that it is personally and inseparably ioyned with the Godheade Againe S. Hieromes meaninge is that the same Fleashe of Christe beinge thus Diuine and Spiritual muste also Spiritually be receiued and not in any suche Carnal or Fleashly wise as is here imagined by M. Hardinge For notwithstandinge Christes Bodie be Spiritual yet is that no sufficient warrant to prooue that therefore M. Hardinges opinion is not as he saithe ouer Grosse and Carnal For the Manichées and the Messalian Heretiques had Grosse and Carnal imaginations of God him selfe notwithstandinge God be onely Sprite and moste Spiritual And therefore S. Augustine saith of them Ecce ego derideo Carnales homines qui nondum possunt Spiritualia cogitare Beholde I laughe to scorne these Carnal and Fleashly men that are not yet hable to conceiue thinges Spiritual For proufe hereof S. Hierome him selfe saithe De hac quidem Hoftia quae in Christi Commemoratione mirabiliter fit edere licet De illa verò quam Christus in Ara Crucis obtulit secundum se nulli edere licet Of this Oblation which is marueilously made in the remembrance of Christe it is lawful to eate But of that Oblation whiche Christe offered vpon the Aultar of the Crosse accordinge to it selfe that is to saie in Grosse Fleashly manner it is lawful for noman to eate By these woordes S. Hierome also sheweth a greate difference bitweene the Sacrifice that is made in the Remembrance of Christe and the very Sacrifice in déede that Christe made vpon the Crosse. So S. Chrysostome saith Si Carnaliter quis accipiat nihil lucratur If a man take it Fleashly he gaineth nothinge So likewise S. Augustine saithe as it is alleged before It is a Figure or Forme of speache willinge vs to be pertakers of Christes Passion and confortably to remember that Christe hath died for vs. This S. Hierome calleth the Eatinge of the Diuine and Spiritual Fleashe of Christe Therefore Clemens Alexandrinus saithe not onely in like sense but also in like forme of woordes Duplex est Sanguis Domini alter Carnalis quo redempti sumus alter
Vessels So it be reuerently kepte for the viage prouision for the Sicke no Catholique man wil mainteine strife for the manner and order of keeping Symmachus a very woorthy Byshop of Rome in the time of Anastasius the Emperour as it is written in his life made two vessels of Siluer to reserue the Sacrament in and set them on the Aultars of two Churches in Rome of S. Syluester and of S. Androwe These vessels they cal commonly Ciboria VVe finde likewise in the life of S. Gregorie that he also like Symmachus made suche a Vessel which they cal Ciborium for the Sacrament with fowre pillours of pure Siluer and set it on the Aultare at S. Peters in Rome In a woorke of Gregorius Turonensis this vessel is called Turris in qua Mysterium Dominici Corporis habebatur A Tower wherein 174 our Lordes Bodie was kepte In an olde booke De Poâ—nitentia of Theodorus the Greeke of Tarsus in Cilicia sometime Archebishop of Cantorburie before Beda his time it is called Pyxis cum Corpore Domini ad viaticum pro infirmis The Pyxe with our Lordes Bodie for the viage prouision for the sicke In that booke in an admonition of a Bishop to his Clergie in a Synode warninge is geuen that nothinge be put vpon the Aultare in time of the Sacrifice but the Cofer of Reliques the booke of the foure Euangelistes and the Pyxe with our Lordes Bodie Thus we finde that the Blessed Sacramente hathe alwaies been kepte in some places in a Pyxe hanged vp ouer the Aultare in some other places otherwise euery where and in al times safely and reuerently as is declared to be alwaies in a readinesse for the viage Prouision of the sicke VVhich keepinge of it for that Godly purpose and with like due reuerence if M. Iuel and the Sacrament aries woulde admitte no man wil be either so scrupulous or so contentious as to striue with them either for the hanginge vp of it or for the Canopie The B. of Sarisburie It is maruel that M. Hardinge in so shorte a â—ale cannot auoide manifest contradiction He holdeth and teacheth that this is the honouringe of Christe God and Man and yet he saithe It is no greate Keye of his Religion Uerily what so euer Keye he nowe make of it greate or smal he bringeth in very smal Authorities and proufes to make it good Concerninge the Canopie wherein al this question standeth he is wel contented to yelde in the whole as beinge not hable to finde it once mentioned in any manner Olde Writer But the hanginge vp of the Sacrament and that euen ouer the Aultar he is certaine maye wel be prooued by that solemne Fable that we haue so often hearde vnder the name of Amphilochius Concerninge whiche Fable for a very childishe Fable it is and no better I must for shortenesse referre thée gentle Reader to that is written before in the First Article of this Book and in the .33 Diuision as answeare to the same Yet thus muche shortly and by the waye First M. Hardinges Amphilochius saith that S. Basile after he had saide Masse to Christe and his twelue Apostles immediately the same night put one portion of the Sacrament in the Dooue that was then hanging ouer the Aultar the nexte daye folowinge sente for a Goldesmith caused the same Dooue to be made the same Dooue I saye that he put the Sacrament in the night before And so M. Hardinges Dooue was a Dooue before it was made But Dreames Fables are woorthy of Priuilege Yet least this tale should passe alone it is accompanied with a Miracle For after that time when so euer S. Basile was at Masse lifted vp the Breade the same Dooue so saithe this Amphilochius vsed euermore to rowse her selfe ouer yâ— Aultar mooued sturred of her selfe hither and thither muche like to the Mathematical Dooue that Architas Tarentinus made that was hable to flie alone If this Golden Dooue had not beene endewed with Sprite Life this tale had lost halfe his grace Againe Pekham in his Prouincial geueth a straite commaundement to al Priestes that the Breade in the Pyxe be changed and renewed euery seuenth day for avoidinge of putrefaction or some other lothsomnesse that may happen But M. Hardinges Golden Dooue had a special vertue aboue al others to keepe the Breade seuen yéeres togeather without corruption and the same at the last méete to be geuen to a sicke man in his death bedde But there is mention made of Golden and Siluern Dooues in the Councel of Constantinople I graunte How be it there is no mention made there of any Pyxe or Reseruation of the Sacrament But if euery Dooue there were a Pyxe or as they cal it a Monster then hath M. Hardinge a greate aduantage For séeking out but one Pyxe he hath founde twentie and that al togeather in one Churche some aboute the Aultar some aboute the holy Fonte and some els where And yet I coulde neuer vnderstande but euermore in one Churche were it neuer so bigge one Pyxe was thought sufficient O what paines M. Hardinge hath taken to furnish a Fable God graunte vs to be simple as Dooues in obeieing of Goddes Trueth and wise as Serpentes in discerning and eschewing lies The reast that is alleged of Symmachus Gregorius Romanus Gregorius Turonensis Theodorus as it is not denied so it is no parcel of this Question The hanginge of the Sacrament and the Canopie wherein the greatest danger stoode beinge remooued somewhat may be considered touchinge Reseruation when it shal be thought necessarie Wherein to counterpoise the credite of these foure obscure and late Doctours wée haue the authoritie of eight other doctours counted Learned and Ancient Clemens Cyprian Origen Cyrâ—â— Hierome Augustine Hesychius and Nicephorus as it is already prooued FINIS THE TENTH ARTICLE OF ACCIDENTES VVITHOVT SVBIECTE The B. of Sarisburie Or that in the Sacrament after the woordes of Consecration there remaine onely the Accidentes and Shewes without the Substance of Breade and UUine M. Hardinge The .1 Diuision In this Sacrament after Consecration 175 nothinge in Substance remaineth that was before neither Breade nor VVine but onely the Accidentes of Breade and wine as their forme and shape sauour smel coloure weight and suche the like which here haue their beinge miraculousely without their subiecte for as muche as after Consecration there is none other substance then the substance of the Bodie and Bloude of our Lorde whiche is not affected with such Accidentes as the Scholastical Doctours terme it VVhiche Doctrine hath alwaies though not with these precise termes 176 beene taught and beleeued from the beginning and dependeth of the Article of Transubstantiation For if the substance of Breade and VVine be changed into the Substance of the Bodie and Bloud of our Lorde 177 which is coÌ„stantly affirmed by al the learned and Ancient Fathers of the Church it foloweth by a necessarie