their meaninge Gregorie Nyssene S. Basiles Brother discréetely and learnedly openeth this whole mater Thus he writeth Cùm in habitudine loci alicuius vel negorij in loco existentis intelligibiliuÌ„ aliquod extiterit Abusiuè id ibi esse dicimus propter operationeÌ„ eius quae ibi est locum pro habitudine operatione accipientes Cùm enim dicere deberemus Ibi Operatur dicimus Ibi est When any Spiritual thing is in the consideratioÌ„ of somme place or els in consideratioÌ„ of somme mater being in a place Wee saie the same Spiritual thing is there by an Abuse or by an Extraordinarie vse of speache bicause of the effecte of that Spiritual thinge that there is vvrought taking the place in steede of Consideration of Workinge in the Place For where wee should saie There it VVoorketh thus wee saie There it is Euen so where as these Fathers should haue saide The Effectes or Graces yâ— wée haue by Christes Body are laid before vs vpon yâ— Table by Abuse of Speache they saie the Body of Christe is laid vpoÌ„ yâ— Table Likewise saith GratiaÌ„ QuidaÌ„ noÌ„ improbabiliter exponuÌ„t Carnis Sanguinis Veritatem Ipsam â—orundem efficientiam hoc est Remissionem Peccatorum Somme menne not without good reason by the Truthe of Christes Fleashe and Bloude vnderstande the Effecte or vvoorkinge of the same that is to saie the Remission of Sinnes And as these Fathers saie Christe is Laid vpon the Table euen so by like phrase of speache S. Gregorie saith Christe is killed vpon the Table Christus iterum in hoc Mysterio moritur Eius Caro in populi salutem patitur Christe dieth againe in this Mysterie His Fleashe suffereth for the Saluation of the people So saith Chrysostome Vt in Coelo coelatur Deus sic in Scripturis absconditur Non omnes intelligunt Deum Veritatis positum in Scripturis As God is couered in Heauen so is he couered in the Scriptures Al menne vnderstande not God that is laide in the Scriptures So saithe Athanasius Est etiam in Verbis Scripturarum Dominus Our Lorde is in the VVoordes of the Scriptures So saithe S. Hierome Supra nudam metuis humum ex esa ieiunijs membra collidere Sed Dominus tecum iacet Thou arte a fraide to laie thy body worne out with fasting vpon the bare ground Yet the Lord lieth vvith thee Againe Nudus atque esuriens ante fores nostras Christus in paupere moritur Christe naked and hungrie lieinge before our gate dieth in the poore And to leaue other like saieinges and sentences of the Ancient Fathers Pope Adrian saithe in your late Councel of Nice In Scripturis Sanctarum imaginum Agnus Praecursoris digito ostensus depingitur In the Scriptures of the Holy Images is painted the Lambe of God that John Baptiste shewed with his finger These saieinges muste be qualified with a gentle Exposition and maie not be rackte extréemely to the sounde and rigour of the Letter Chrysostome thus expoundeth these woordes of S. Paule to the Galathians Quibus Christus ante Oculos priùs depictus erat in vobis Crucifixus Atqui Christus non apud Galathas sed Hierosolymis fuit Crucifixus Quomodo igitur dicit in vobis Vt ostendat vim Fidei quae potest etiam procul dissita cernere indicans quòd illi oculis Fidei exactiùs cernerent quà m nonnulli qui praesentes adfuerant eaque quae gerebantur conspexerant Vnto whome Christe was painted out and Crucified emonge you before your Eies Yet was not Christe Crucified in Galathia but at Hierusalem How then saithe S. Paule vnto the Galathians Christe was Crucified emongst you His meaninge was to shewe the strengthe of Faithe vvhiche is hable to see thinges though thei be far avvaie and that they by the Eies of Faithe sawe the Deathe of Christe more plainely and perfitely then many that were presente at his Deathe and sawe those thinges that were donne Thus the Fathers in this Councel saide Christes Body is Laide foorthe vpon the Communion Table that is not vnto our bodily Eies or senses but vnto the eies of our Faithe I meane by waie of a Mysterie or Sacramente but not verily or in déede In this sense S. Augustine saithe vnto the people Vos estis in Mensa Vos estis in Calice You are laide vpon the Table you are in the Cuppe As the people is laide vpon the Table so is Christes Body laide vpon the Table And as the People is in the Cuppe so is Christes Bloude in the Cuppe The people is there by waie of a Mysterie euen so is Christes Body and Bloude there by waie of a Mysterie and none otherwise Thus M. Hardinge wée withdrawe not the people of God as ye vntruely saie from Christes Body to a péece of Breade But rather wée leade them as the Ancient Fathers euer did from the Creature of Breade to the Beholdinge Receiuinge and Eatinge of Christes very Body and Bloude In what sorte and sense Christe is nowe Vnbloudily Sacrificed by the Prieste for shortnesse sake gentle Reader I muste referre thée vnto my Former Replie to M. Hardinge How the Holy Mysteries be pledges of our Resurrection it hath partely bene saide before and partely shal be saide hereafter more at large How wée maie receiue the Body of Christe in deede and verily without either Transubstantiation or Real Presence I haue bothe touched before in this Treatie and also in my Former Replie Certainely S. Augustine saithe The Receiuinge of Christes Body in deede and the Receiuinge of the Sacramente are sundrie thinges Thus he writeth Ostendit Christus quid sit non Sacramentotenus sed re vera Corpus Christi Manducare eius Sanguinem Bibere Christe sheweth what it is to Eate his Body and to Drinke his Bloude not by vvaie of Sacramente but verily and in deede For the Eatinge of the Sacramente with Mouthe and Toothe is not the very True Eatinge of Christes Body but a token or Mysterie of the same S. Augustine saithe Qui Manducat Intus non Foris qui Manducat in Corde non qui premit Dente He that Eateth VVithin not he that Eateth VVithout He that Eateth Christes Body in his Harte not he that bruseth the Sacramente vvith his Toothe Who so by Faithe receiueth the Body of Christe receiueth it Substantially Really Verily and in déede and dwelleth in Christe and Christe in him Thus is Christes Body receiued as these Holy Fathers saie not to the fillinge or contentation of the Body but vnto the Holinesse and Sanctification of the minde Thus ye comme within vs M. Hardinge as ye saie and clospe with vs and ouerthrow vs by Learninge and wringe our weapon out of our handes and with the other ende thereof ye strike vs downe Me thinketh I heare one saie Denique metuebant Omnes iam me If some Gnato stoode by you I trowe wee shoulde haue a prety plaie But
Seruierunt Creaturae potiùs quà m Creatori Let vs not confounde the Creature and the Creatour bothe togeather Leste it be saide of vs They haue honoured a Creature more then their Maker The Apologie Cap. 13. Diuision 1. Wee affirme that Breade and Wine are holy and heauenly Mysteries of the Body and Bloude of Christe and that by them Christe him selfe beinge the true Breade of Eternal Life is so presently geuen vnto vs as that by Faithe wee verily receiue his Body and his Bloude Yet saie wee not this so as though wee thought that the Nature and Substance of the Breade and VVine is clerely chāged and goeth to nothinge as many haue dreamed in these later times yet could neuer agree emōge them selues vpon their owne dreames For that was not Christes meaninge that the vvheaten Breade should laie aparte his owne Nature and receiue a certaine newe Diuinitie but that he might rather chaunge vs and to vse Theophylactes woordes might transfourme vs into his Body For what can be saide more plainely then that whiche Ambrose saithe Breade and VVine remaine stil the same thei vvere before and yet are changed into an other thinge Or that whiche Gelasius saithe The Substance of the Breade or the Nature of the VVine ceaseth not to be Or that whiche Theodoretus saithe After the Consecration the Mystical Signes doo not caste of their ovvne propre Nature for thei remaine stil in their Former Substance Forme Kinde Or that whiche Augustine saith That vvhiche ye see is the Breade cuppe so our eies tel vs but that vvhiche your Faithe requireth to be taught is this The Bread is the Body of Christe and the Cuppe is his Bloude Or that whiche Origen saithe The Breade vvhiche is sanctified by the vvoorde of God as touchinge the material Substāce thereof goeth into the belly and is caste out into the priuie Or y◠whiche Christe him selfe saide not onely after the blessinge of the Cuppe but also after he had Ministred the Communion I vvil drinke nomore of this fruite of the Vine It is wel knowen that the fruite of the Vine is Wine not Bloude M. Hardinge In this Sacramente after Consecration the Substance of Breade and VVine beinge tourned into the Substance of the Body and Bloude of Christe the out warde Formes of Breade and VVine whiche remaine are the Sacramentes of Holy thinges the Body and Bloude of Christe The B. of Sarisburie In euery natural thinge twoo thinges are specially to be considered the Substance the Accidente or as M. Hardinge calleth it the outvvarde Fourme For example In Breade the Material thinge that séedeth vs and is changed into the Bloude and nourrishement of our bodies is called the Substance of the Breade The whitenesse the Roundenesse y◠Thicknesse the Swéetenesse other the like that are perceiued outwardly by our senses are called Accidentes Now saithe M. Hardinge for as mutche as the Substance of the Breade Wine is remooued by Consecration for that cause cannot be the Sacrament therefore the Accidentes and Fourmes whiche remaine muste needes be thought to be the Sacramentes And so vpon a false Position as shal appeare he laieth the fundation of al his Doctrine by the olde Rule I trowe that he learned sometimes in his Sophistrie Ex Impossibili sequitur quodlibet Of an Impossibilitie ye maie conclude what ye liste euen as aptely and as truely as somme haue saide If Christe were not Christe then Saincte Patrike shoulde be Christe If M. Hardinge had alleged either Scripture or Doctour or Father or Councel or any other Authoritie biside his owne he might happily haue benne beléeued To this whole fansie gentle Reader in my Former Replie I haue made a seueral answeare Verily Chrise saithe Non bibam ex hoc fructu vitis I wil nomore drinke not of these Accidentes but of this generation and fruite and Substance of the Vine S. Paule saithe Panis quem frangimus Not the Fourmes or Accidentes but the Breade that wee breake And againe Quoties manducabitis Panem hunc As often as ye shal eate not these Accidentes but this Breade S. Cyprian saithe of the same I anis ex multorum granorum adunatione congestus Breade moulded and made of many cornes I doubte not but M. Hardinge wil confesse that cornes yéelde Flower and Substance and not onely Fourmes and Accidentes S. Augustine calleth the Holy Mysterie Sacramentum Panis Vini The Sacramente not of Fourmes and Accidentes as M. Hardinge saithe but of Breade and VVine Cyrillus saith Credentibus Discipulis fragmenta Panis dedit Christe gaue vnto his Disciples beleeuinge in him peeces of Breade not peeces of Accidentes But M. Hardinge hauinge in his fantasie remoued the whole Substance of the Breade in stéede thereof hath brought vs in Holy Fourmes Holy Shevves Holy Accidentes His Accidentes be the Mysteries of Heauenly thinges His Accidentes be the Instrumentes of Goddes Grace His Accidentes be the causes of Remission of Sinne. Wée breake Accidentes Wée eate Accidentes Wée drinke Accidentes wée are fedde with Accidentes The Substance of our Bodies is increased with Accidentes And to be shorte he woorketh al his Miracles by the Power of his Accidentes M. Hardinge VVhy be ye so lothe to speake as the Church speaketh that in this blessed Sacramēt we receiue the Body of Christe VVhy had ye rather saie after a straunge manaer that by Breade and VVine Christ him selfe is so presently geuen vnto vs as that by Faithe we verely receiue his Body and his Bloud The B. of Sarisburie I neuer thought it had benne so great an Heresie to speake as the Apostles of Christe the Learned Doctours of the Churche haue spoken before vs. S. Paule saithe Consepulti sumus cum Christo Per Baptismum in mortem Wee are buried togeather with Christe By Baptisme vnto death S. Hierome saith Per Aquam Baptismi vel per Ignem Spiritus Sancti Aeterni illius Panis Corpus efficitur By the Water of Baptisme or By the Fier of the Holy Ghoste he is made the Body of y◠Euerlastinge Breade S. Augustine saithe Habes Christum in praesenti Per Fidem In praesenti Per Baptismatis Sacramentum In praesenti Per Altaris Cibum Potum Thou haste Christe in Presence By Faithe In Presence By the Sacrament of Baptisme In Presence By the Meate and Drinke of the Aultar S. Cyril saithe Corporaliter Filius Per Benedictionem Mysticam nobis vnitur vt Homo The Sonne of God By the Mystical Blessinge is vnited vnto vs as Man S. Hilarie saithe Christus est in nobis Per Sacramentorum Mysterium Christe is in vs By the Mysterie of the Sacramentes And leste M. Hardinge shoulde thinke to take any greate aduantage by these woordes thus vttered as he others of his side haue often donne S. Augustine in moste plaine wise expoundeth the same Si ad ipsas res Visibiles quibus Sacramenta
Vides Aquam Cogita de virtute Dei quae latet in Aqua Cogita A quam esse plenam Ignis Diuini Thou seeste the Water Thinke thou of the Power of God that lieth in the VVater Thinke thou that the Water is ful of Heauenly Fier Yet I trowe ye wil not haue vs beléeue as an Article of our Faithe that this fire whereby is ment the Bloude of Christe is in déede and Really in the Water These and sutche other the like maie not alwaies be taken as phrases of Precise Truthe but rather as Amplifications or heates of speache the better to sturre vp and to enflame the mindes of the Hearers And in this sorte and sense to leaue other Authorities Hosius your owne Doctour saithe Opera nostra respersa sunt Sanguine Christi Our Woorkes be sprinkled vvith the Eloude of Christe So saith Pope Innocentius 3. Virtutes nostiae Crucis Christi Sanguine Purpurantur Our Vertues are died as redde as Purple in the Bloude of the Crosse of Christe Thus the Holy Fathers saie The Breade of the Holy Mysteries and the Water of Baptisme are ful of fiere Further Theophylacte saithe The Body of Christe is Eaten But the Godheade is not Eaten bicause it is vntoucheable and vncomprehensible vnto our senses Hereof you woulde séeme to reason thus If Faith wrought al this mater then might wee Eate God For by Faithe wée beléeue in God Firste touchinge the Eatinge of God God him selfe saith Gustate videre quòd suauis est Dominus Taste and see that the Lord is delectable S. Augustine saith Panis est Panis est Panis est Deus Pater Deus Filius Deus Spiritus Sanctus It is Breade It is Breade and it is Breade God the Father God the Sonne and God the Holy Ghoste Againe he saith Deus Panis intus est animae meae God is the Invvarde Breade of my Soule Therefore it is not so thorowly and vndoubtedly true that you saie the Nature of God cannot be Eaten Notwithstandinge for sparinge of woordes and time herein I wil refer you to my Former Replie There shal you finde this whole Obiection fully answeared You saie Theophylactes reason standeth thus God cannot be Eaten bicause be cannot be comprehended either vvith eies or vvith teethe But Christes Body maie be eaten Therefore it muste folowe in the Conclusion that with our eies vvee maie see it and with our teethe receiue it Here woulde I faine learne of you M. Hardinge when ye sawe Christes Body visibly in the Sacramēte with your eies or when ye pressed it with your téeth If your téeth can receiue it why saithe S. Augustine Quid paras Dentem Ventrem Why preparest thou thy Toothe and they Belly If your Bodily eie can sée it why saye you It is Inuisible If it be Inuisible howe is it séene If it be séene how is it Inuisible It appeareth that either Theophylacte the Maister or you the Scholare are deceiued or one of you vnderstandeth not the others meaninge Certainely as Christes Body is seene in the Sacramente so is it eaten in the Sacramente But it is not Really or Fleashely séene Therefore it is not Really or Fleashely Eaten To auoide errour herein it behooueth vs to vnderstande that To eate God is to haue the fruition of the Diuine Nature and to be Incorporate into God But the Maiestie of God so far surmounteth the capacitie of man that as he is in him selfe in Nature and Godhedde no mortal creature is hable to conceiue him but onely in the Face and sight of Iesus Christe the Sonne of God Therefore S. Paule saithe Christus est Splendor Gloriae Character Substantiae Dei Christe is the Brightnesse of the Glorie and the expresse Image of the Substance of God S. Augustine saithe Tu quomodò contingis Deum Quia Verbum Caro factum est habitauit in nobis Howe doest thou touche God He answeareth Bicause the Woorde became Fleashe and dwelte in vs. Againe he saithe Si Christus sic veniret vt Deus non agnosceretur If Christe came so as he is God noman coulde knovve him S. Gregorie saithe Dominus murus nobis non esset si forinsecùs non fuisset Intus nos non protegeret si exteriùs non appareret Our Lorde were no wal vnto vs if he had not benne in the Fourme of Man He coulde not inwardely defende vs if he had not outvvardely appeared So saithe Dionysius Si cupimus Communionem habere cum Deo oportet nos in Diuinissimam illius vitam quam egit in Carne intueri If wee desire to haue Communion with God wee muste beholde that heauenly life that he leadde in the Fleashe Thus as God is God in Maiestie and in him selfe wée vnderstande him not wee conceiue him not wee knovve him not That is to saie wee haue no fruition of him vvee eate him not Therefore S. Augustine saithe Iesum Christum secundum id quod erat Verbum apud Deum Paruuli non capiunt Quomodò ergo capiunt qui Lac capiunt Iesum Christum inquit hunc Crucifixum Suge quod pro te factus est cresces ad id quod est Litle ones vnderstande not Iesus Christe accordinge to that he was the Woorde with the Father How then doo they receiue him y◠receiue milke S. Paule saithe they receiue Iesus Christe Crucified Sucke that thinge that he vvas made for thee and thou shalt growe to that he is Thus in the Holy Mysteries there is represented vnto vs not the Diuine Nature of Christe whereby he is Equal to the Father But his Death and Humilitie whereby he abased him selfe and was made Equal vnto vs. This is the Spiritual Meate and Drinke and the onely feedinge of the Soule ◠Thereof S. Paule saithe As often as ye shal eate of this Breade and drinke of this Cuppe ye shal publishe not the Diuine Nature or Godhedde but the Lordes Deathe vntil he comme So saithe Hesychius Comedimus hunc Cibum sumentes eius memoriam Passionis Wee Eate this Foode receiuinge the memorie not of his glorie but of his Passion So saith S. Ambrose Quia Morte Domini liberati sumus huius rei memores in Edēdo Potando Carnem Sanguinem quae pro nobis oblata sunt significamus Bicause wee are deliuered by our Lordes Deathe beinge mindeful thereof in Eatinge and Drinkinge VVe Signifie or Represente the Fleashe and Bloude that vvere offered vp for vs. Thus in the Holy Mysteries wee Eate and Drinke the Sacramente of Christe Crucified in the Humilitie of his Fleashe But his Diuine Nature in Godhed and Maiestie cannot be Represented or expressed by any Sacramentes It was al vaine and loste laboure for you M. Hardinge so earnestly to proue that Christes Body quickeneth and geuéeth life Wee knowe it Wée Confesse it Wée féele it Christe him selfe saithe it I am the Breade of Life He that eateth
is Fastinge but a Substance and an Image of Heauen Likewise Tertullian calleth Baptisme Diuinam Substantiam A Diuine Substance His woordes be these Quid festinat innocens aetas ad Remissionem Peccatorum Cautiùs agitur in saecularibus Vt cui Substantia terrena non creditur Diuina credatur VVhy hasteth this innocente age he meaneth Children to the Remission of their Sinnes VVee are mutche more wary in worldely thinges Is it meete wee shoulde committe the Sacramente of Baptisme whiche is a Diuine Substance vnto them vnto whome wee woulde not committe the Substance of the Earthe By these wee maie see in what sense Gelasius calleth the Sacramente of Thankesgeuinge A Diuine Substance Verily none otherwise but euen as S. Ambrose calleth Fastinge A heauenly Substance And as Tertullian calleth the Sacramente of Baptisme by the same woordes A Diuine Substance And what can al this auaile M. Hardinge to proue either his Transubstantiation or his Real Presence But why dealeth he so doubly Wherefore dissembleth he the woordes of Gelasius that immediatly in the same sentence wente before For Gelasius him selfe so clearely and plainely expoundeth his owne minde as no Louanian Doctour can doo it better Thus he saithe Non desinit esse Substantia Panis vel Natura Vini Et certè Imago similitudo Corporis Sanguinis Christi in Actione Mysteriorum celebratur There leaueth not to be the Substance of Breade or the Nature of VVine And in deede the Image or Representation and likenesse of the Body and Bloude of Christe is published in the Ministration of the Mysteries And againe in the woordes nexte immediately folowinge Sacramenta transeunt in Diuinam Spiritu Sancto perficiente Substantiam permanent tamen in suae proprietate Naturae The Sacramentes by the woorkinge of the Holy Ghoste passe into a Diuine Substance yet notwithstandinge they remaine stil in the propertie of their ovvne Nature This Image or Representation or Likenesse or Memorie of the Body and Bloude of Christe is it that Gelasius calleth the Diuine Substance And in like sense S. Augustine calleth the same Coelestem Panem The Heauenly Breade Thus he writeth as he is alleged by Gratian Coelestis Panis qui Caro Christi est suo modo vocatur Corpus Christi cùm reuera sit Sacramentum Corporis Christi The Heauenly Breade of the Sacramente whiche is the Fleashe of Christe after his sorte is called the Body of Christe whereas in deede it is the Sacramente of Christes Body Likewise saithe S. Cyprian Diuersa Nomina vel Species ad Vnam reducuntur Essentiam Significantia Significata eisdem vocabulis censentur Diuerse names or kindes of thinges are brought vnto one Substance That is to saie The thinges that doo Signifie and the thinges that be Signified are reckened bothe by one name That is as y Body of Christe is called Breade so is the Breade called Christes Body To be shorte as Gelasius calleth the Sacramente A Diuine Substance euen so Gratian saithe to the same purpose Quidam non improbabiliter exponunt hoc loco Carnis Sanguinis Veritatem ipsam earundem efficientiam id est peccatorum Remissionem Somme there be that in this place not without good reason by these woordes The Truthe of Christes Fleashe and Bloude vnderstande the Effecte or vvoorkinge of the same that is to saie The Remission of Sinnes For answeare vnto Theodoretus it maie please thée for sparinge of time to reade my Former Replie to M. Hardinge It is true that Theodorete saithe The Mystical Tokens that is to saie the Sacramentes be vnderstoode to be the thinges whiche they be made and be beleeued That is That they be Mysteries of Christes Body or that in a Mysterie or by waie of a Sacramente they be the Body of Christe But it is true also that he saithe bothe immediately folowinge in the same place and also before Signa Mystica post Sanctificationem non recedunt à Natura sua Manent enim in Priori Substantia Figura Forma The Mystical Tokens or Sacramentes after the Consecration departe not from their ovvne Nature For they remaine stil in their Former Substance and Fourme and Figure And as I haue often alleged orte of S. Augustine In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes wee muste consider not vvhat they be in déede and of theire owne Nature but what they Signifie So saithe S. Chrysostome Antequà m Panis Sanctificetur Panem eum nominamus Diuina autem illum Gratia sanctificante mediante Sacerdote liberatus est quidem ab appellatione Panis Dignus autem habitus est Dominici Corporis appellatione Etiamsi Natura Panis in illo remanserit Before the Breade be Sanctified wee calle it Breade But after that by the meane of the Prieste the Heauenly Grace hath hallowed it it is discharged from the name of Breade and is vouchesaued to be called by the name of our Lordes Body notvvithstandinge the Nature of the Breade remaine stil So saith Theodorete him selfe Seruator noster commutauit nomina Corpori quidem Symboli nomen dedit Symbolo verò nomen Corporis Our Saueour hath made exchange of y◠names And vnto his Body hath geuen y◠name of Breade whiche is the Sacrament and vnto the Sacrament hath geuen the name of his Body Neuerthelesse notwithstandinge these woordes bothe of Theodoretus and of Gelasius The Substance of Breade and VVine after the vvoordes of Consecration remaineth stil be so plaine that noman without blusshinge maie denie them Yet hathe M. Hardinge one good shifte leaste in stoare The Substance saith be sommetimes is vsed for the Accidente euen as discretely and to so good pourpose as if he had said Fire is Water or Light is Darkenesse And so by this Construction Substance sommetimes is no Substance This is M. Hardinges owne peculiare Diuinitie without the witnesse of any of al the Learned Fathers Gréeke or Latine one or other For good Reader thou maiste not thinke that any man either wel aduised or learned woulde saie the like The Fathers saithe he spake not hereof in moste exacte vvise Perhaps they had not Learned theire Logique Rules or vnderstoode not the Principles of Natural reason no not so mutche as a childe maie easily vnderstand but vsed Substance for Accidentes Accidentes for Substance and one thinge for an other as menne that knewe not what they saide In deede M. Hardinge this is not as you saie Exacte vvise It séemeth rather to be Exacte folie Ye adde further Damascene saithe Substance is euery that what so euer by it selfe is beinge and hathe no beinge in an other What needed you here to allege Damascene Children know that Aristotle and others longe before him wrote the like Notwithstandinge to this Maior ye set a Minor of your owne These Accidentes saie you haue theire beinge by them selues and be not staide in any other thinge O M.
Certè vel tunc intelligetis quòd Gratia eius non consumitur morsibus When ye shal see the Sonne of Man Ascendinge vp where he was before Then shal ye see that he geeueth not his Body to be Eaten in sutche sorte as you imagine Then shal ye vnderstande that his Grace is not consumed by morselles And therefore againe he saithe Nolite Pauces parare sed Cor Prepare not your Iavves but your Harte This is the Very True Spiritual and Onely Eating of Christes Body and what so euer fantasie M. Hardinge hath diuised bisides of his Mouth Teethe is as S. Cyril saithe a Vaine Vnreuerente Grosse and Fleashely Imagination The Apologie Cap. 14. Diuision 4. The Councel of Nice as it is alleged by somme in Greeke plainely forebiddeth vs to be basely affectioned or bent towarde the Breade and Wine whiche are sette before vs. M. Hardinge As the former parte of the sentence whiche ye bringe out of the Nicene Councel soundeth nothing against the Catholikes for they also teache the same so the later parte is directly contrary to your Doctrine which ye thought good to leaue out lest thereby ye should haue marred your whole matter Sutche nipping and roundinge of sentences hath euer ben taken for a marke to know Heretikes by Amonge wise men sutche practrise worthely bringeth you into suspicion of Vntruthe The wordes of the Councel truely reported be these Let vs not at the Diuine Table basely behold the Bread and Cuppe sette before vs but liftinge vp our minde let vs by Faithe vnderstande on that Holy Table to be laide the Lambe of God that taketh awaie the sinnes of the VVorlde of Priestes Sacrificed vnbloudely And receiuing his precious Body and Bloude verily let vs beleue these to be the pledges of our Resurrection For in consideration hereof we take not mutche but a litle that we may knowe we receiue not to fillinge of the Body but to Sanctimonie Take the ende with the beginninge and what maketh this decree of that Holy Councel for defence of your Sacramentarie Doctrine And here who be more basely affectioned and bent towarde the thinges set on that Table ye that make them but Breade and VVine or wee that after Consecration beleue vnder the formes of Breade and VVine verily to be made Presente the Body and Bloude of Christe VVhether is a baser exercise to feede on common Breade and VVine and to dwel in the iudgement of the senses or to eate the very Fleashe of Christe the Breade of Life that came downe from Heauen to immortalitie of the Body and Soule to forsake the senses and folowethe vnderstandinge of Taithe VVel we agree with you not to be ouer basely intent to the Breade and Cuppe But why do not ye performe that as foloweth there after your owne allegation out of that Councel VVhy do ye not with those 318. Holy Fathers and with the whole Churche of Christe vnderstande by Faithe on that Holy Table to be laide the Lambe of God that taketh awaie the Sinnes of the VVorlde VVhy do ye not recante your wicked Doctrine againste the blessed Sacrifice of the Masse Reade the whole sentence ioyninge the ende to the beginninge Saie not al those Holy and Learned Fathers the Lambe of God on this sacred Table thei meane the Aulter to be Sacrificed of the Priestes vnbloudely Againe why bringe ye the Christen people from the Body of Christe whereby they are redemed to a bare piece of Breade teachinge it to be but the Figure of his Body Saieth not this Councel that wee receiue the Precious Body and Bloude of our Lorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is verily and in deede whereby in dede al your tropes and Figures be quite excluded Againe if these were but Breade and VVine as ye teache woulde the Councel saie that we take them not to sacietie but to Sanctimonie and Holynes VVhat Holynes can we haue of Breade and VVine VVhat Holynes obteineâ— we not by eatinge of the Body of Christe beinge the proper Body of the VVorde or God the VVordes owne Body that hathe Power to viuificate and quicken al thinges Thus we come within you Defenders as it were and claspinge with you wringe your weapon out of your handes and with the tother end of it stricke you downe As it is not harde to vs by learninge to ouerthrowe you so we beseche God to strike down the pride and stubbernes of your hartes as he did Paule wherewith ye resiste the manifeste Truthe The B. of Sarisburie Wée allege this place although briefely yet simply and truely and without any manner fraude or guile But if roundinge and clippinge of the Holy Fathers be the marke of an Heretique as it is here auouched then haue wée one marke more whereby to knowe M. Hardinge For this is his ordinarie vsage and practise of course Touchinge either the Beginninge or the Ende of this Decrée there is no cause wherefore any Woorde therein written shoulde of out parte be dissembled The Holy Fathers in that Councel teache vs vtterly to withdrawe our eieâ— from the Breade and Wine beinge nothing els but Creatures transitorie and corruptible and by Faithe to beholde the Very Body of Christe whiche is Represented in the Mysteries To like pourpose S. Augustine saithe as it is alleged before Ea demùm est Miserabilis animae Seruitus Signa pro Rebus accipere supra Creaturam Corpoream oculum Mentis ad hautiendum Aeternum Lumen leuare non posse This is the Miserable Bondage of the Soule to take the Signes in steede of the thinges that be Signified and not to be hable to lifte vp the eie of the Minde aboue the Corporal Creature to receiue the Light Euerlastinge And therefore immediately before the Holy Ministration the Prieste saith vnto vs as it is saide before Lifte vp your Hartes In this sorte the same Fathers speake of the Water of Baptisme Baptisma nostrum Oculis Sensibilibus spectandum non est sed oculis Intellectus Vides Aquam Cogita Vim potestateÌ„ Dei quae in Aquis latet Our Baptisme maie not be considered with the Sensible or Bodily Eies but with the Inner Eies of the Minde Seeste thou the Water Thinke of the Might and Power of God that lieth Hidden in the VVater Thus as in the One Sacramente they withdrawe vs from the Water euen so in the Other Sacramente they withdrawe vs from the Breade But it foloweth in the same Decrée Let vs by Faithe vnderstande on that Holy Table to be laide the Lambe of God that taketh awaie the Sinnes of the World If yâ— Auncient Fathers to the end to sturre vp and to enflame the Hartes of the people had not sommetimes vsed vehemente phrases and extraordinarie kindes of Speache M. Hardinge might many times spare his penne and keepe silence But he dooth the Fathers greate wronge that presseth onely theire â—are woordes dissembleth
that meanes Heretiques fal into Erroure S Augustine saithe Omne Figuratè aut factum aut dictum hoc enuntiat quod Significat Euery thinge that is either donne or spoken in a Figure sheweth foorth the same thinge that it Signifieth S. Hierome saithe Ne puremus in Verbis Scripturarum esse Euangelium sed in Sensu Let vs not thinke that the Gospel standeth in the VVoordes of the Scripture but in the Meaninge Againe he saithe Cùm Seniores putentur in Ecclesijs Principes Sacerdotum Simplicem sequentes Literam occidunt Filium Dei Whereas thei be taken for the Elders of the Churche and the Chiefe of the Priestes folowinge the Plaine Letter as it is written and not regardinge the meaninge they kille the Sonne of God Let vs sée therefore in what sense the Holy Catholique Fathers haue in Olde times expounded these Woordes of Christe First Tertullian saithe thus Christus acceptum Panem distributum Discipulis Corpus suum illum fecit Hoc est Corpus meum hoc est Figura Corporis mei Christe taking the Breade and diuiding it to his Disciples made it his Body saieing This is my Body that is to saie This is a Figure of my Body S. Augustine saith Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to saie This is my Body when he gaue a Token of his Body I leaue infinite other Authorities to like pourpose By these fewe we maie easily perceiue in what sense the Holy Fathers in Olde time vnderstoode these Wordes of Christe This is my Body Yet were thei neuer therefore condemned of Heresie nor thought to denie any parcel of the Scriptures S. Augustine saith Solet res quae Significat eius rei nomine quam Significat nūcupari Hinc est quod dictum est Petra erat Christus Non enim dicit Petra Significat Christum Sed tanquam hoc esset quoód vtique per Substantiam non erat sed per Significationē The thinge that Signifieth is Commonly called by the name of that thinge that it Signifieth Therefore is it that S. Paule saithe The Rocke vvas Christe For he saithe not The Rocke signified Christe but The Rocke is Christe As if the Rocke had benne Christe in deede whereas touchinge the Substance it was not so but so it was by Signification In this sorte is the Breade Christes Body not verily and in déede but as S. Augustine saithe after a certaine phrase or manner of speache And so is it noted euen in your owne Glose Vocatur Corpus Christi id est Significat Corpus Christi The Breade is called the Body of Christe that is to saie The Breade Signifieth the Body of Christe Thus wée denie not Christes Woordes M. Hardinge But we denie the fonde and fantastical senses that you haue imagined of Christes VVoordes Therefore where you allege these woordes as spoken by S. Augustine He is a burner of the Scriptures that consenteth not vnto the Scriptures Yée might haue remembred that the same S. Augustine likewise saithe Ille credatur Testamentum tradidisse flammis qui contra Voluntatem litigat Testatoris He is to be thought to haue deliuered the Testamente to the fire that quarrelleth as you doo againste the wil and meaninge of him that made the Testamente S. Gregorie saithe Facilè in verbis agnoscimus aliud esse quod intimant aliud quod sonant Tanto ' autem quisque notitiae illius Extraneus redditur quāto ' in Sola eius Superficie ligatur In wordes wee doo wel perceiue that there is one thing that they Signifie and an other thing that they sound And the more a man bindeth him selfe to the ovvtvvarde sight and shevve of the Letter the further of is he from the vnderstandinge of the same The obiection of difference that ye make bitwéene S. Iames and S. Paule S. Augustine saithe is made by thē y◠vnderstand neither S. Iames nor S. Paule The whole force thereof is answeared before It is easy to sée that S. Paule speaketh of one Kinde of VVoorkes and S. Iames of an other againe S. Paule of one kinde of Iustification and S. Iames of an other Therefore this difference is soone auoided Certainely wee denie neither S. Paule nor S. Iames nor thinke the one of them to be contrarie to the other Touchinge the Woordes of Christe that ye haue alleged out of S. Iohn it appeareth ye were in somme baste and therefore were faine to take that came firste to hande For I wil not saie M. Hardinge what Doctoure or Father but what drifte or discretion of Common sense euer taught you to reason thus Christe saithe He that Eateth of this Breade shal liue for euer Ergo The people muste receiue the Communion vnder One kinde Freere Eckius your Felow reasoneth with like discretion to like pourpose Geue vs saithe he our daily Breade Ergo VVee maie restraine the people from the Cuppe Perhaps ye wil saie The name of Breade belongeth to Eatinge onely and not to Drinkinge This maie be graunted wel without preiudice Notwithstandinge S. Cyprian doubted not to saie Manducauerunt Biberunt de eodem Pane They did bothe Eate and Drinke of one Breade And againe he saithe Manducamus Bibimus eius Sanguinem Wee Eate and Drinke his Bloude How be it in déede these woordes of Christe in the sixthe of S. Iohn belonge onely to the Spiritual Eatinge and drinkinge of Christes Body and Bloude that is wrought not by the Mouthe but onely by Faith and nothinge to the outward Ministration of the Sacramente Your owne Doctoure Nicolas Lyra saith Haec verba nihil directè pertinent ad Sacramentalem vel Corporalem Manducationem Nam hoc verbum dictum fuit antequam Sacramentum Eucharistiae esset institutum Ex illa igitur Litera de Sacramentali Communione non potest fieri Argumentum efficax These Woordes of Christe in the sixth Chapter of S. Iohn directely perteine nothing to the Sacramental or Corporal Eatinge For these woordes were spoken longe before the Sacramente was ordeined Therefore of this place there can be made no good sufficiente Argumente touching the Sacramental Communion You saie your proufe taken of these woordes is sufficient therewith ye deceiue the Ignorant Lyra saithe It is not sufficient Now let your indifferente Reader Iudge whether of you twoo is deceiued And whereas ye woulde seeme to saie Christe gaue no Commaundemente of Bothe kindes to be receiued of the people Euen so and with lyke truethe yee might also saie Christe gaue no Commaundemente no not of one kinde at al to be receiued of the people For there was no man present but onely the Apostles at the Institution as wel of the one kinde as of the other Therefore that the people maie claime any one parte of the Sacramente they haue it not of any right but onely of youre mere and
that falleth out bitweene vs VVhether any one of al the Anciente Learned Fathers c. euer saide your Priuate Masse c. This is it that is denied If yee proue not this what so euer ye proue yee proue nothinge Bringe out somme Learned Father shewe somme Catholique Doctoure keepe them no lenger foorthe comminge The worlde looketh yee shoulde deale plainely Denie nomore the manifeste Truthe auouche nomore the open Falsehedde Let there be somme probabilitie and likelihoode in your saieinges Leaue your immoderate and vncourteous talkes They are tokens of stomake and not of Learninge Therein yee haue deserued the honoure aboue al others In sutche kinde of Eloquence noman can matche you but your selfe A good cause mighte haue benne pleaded with better woordes The more vntemperate and firy yee shewe your selfe without cause the more in the ende wil appeare your folie If yee haue hitherto taken any pleasure in speakinge il at my hande by hearinge il yee shal not lose it If yee bringe vs moe Fables of your Pardonnes and Purgatories If yee feede vs as yee haue donne with Vntruthes If yee depraue the Scriptures If yee falsifie the Doctoures If yee Conclude without Premisses If yee place your Antecedente at Rome and your Consequente at Louaine If yee stuffe so mutche paper and blotte so many leaues and shewe vs nothinge briefely if yee write none otherwise then yee haue donne hitherto no wise man wilgreately feare your force Deceiue not the simple They are bought with price They are the people of God for whome Christe hath sheadde his Bloude Your shiftes be miserable Yee trouble your selfe as a birde the lime The more yee sturre the faster yee cleaue the longer yee striue the weaker yee are Yee cannot bridle the flowinge Seas yee cannot blinde the Sonnebeames Kicke not stil againste the spurre Geeue place vnto the Glorie of God VVil yee nil yee the Truthe wil conquere God geeue vs bothe humble hartes and the people eies to see that al fleashe maie be obediente to his wil. Amen From London 27. Octobris 1567. Iohn Sarisburie ¶ A Table of the principal maters Conteined in this Booke A ABsolutioÌ„ of madde men 139. Absolution standeth not in the vvil of the Prieste 139. The Abomination of desolation 446. Abuses in the masse confessed by Pigghius 456. Refourminge of Abuses 133. Accidentes vvithout subiecte 253. Adoration of the SacrameÌ„t 269. VVee neede no Aduocates vnto God 316. Agreement in Religion 194. Altars or Communion Tables 333. S. Ambrose refused the Emperours iudgement in Ecclesiastical causes 689. Ambition in the Cleargie the cause of greate euil 409. Anacletus fondely misconstrued by M. Hardinge 226. 227. Antichriste 446. Antichriste in the Churche of God 447. 448. Antichriste shal couÌ„terfaite Chastitie 482. Antichriste in the Temple of God and vvhat Antichriste shal be 434. Antonius learned in the Scriptures 195. VVeemen dissemblinge themselues in mens Apparrel 376. Choise of Apparrel for Religions sake 346. 347. No difference in Apparrel 346. 347 348. Superstitious holinesse in Apparrel 344 345. Ecclesiastical brauerie in Apparrel 641. The Apostles equal vvith Peter 106 107 108. The Apostles aboue Kinges and Princes 397. The Apologie authorized 17. Athenes standinge 376 â–ª 377. S. Augustines iudgement refused â—98 Augustine the Italian Monke 11. Augustine the ItaliaÌ„ MoÌ„ke aliue at the time of the vvarre 493. Augustine the Italian Monke inflamer of the vvarre ibidem Augustine the Italian monke Bishop in Englande 492. The authoritie of the Doctours and Fathers 18. 19. Pretence of Antiquitie 495. 496. B. Bacon 454. Baptisme 203. Baptisme of Infantes 150. By Biptisme vvee are vnited vnto Christe 241. VVee are partakers of Christes Body and Bloude in the Sacramente of Baptisme 271. Christe is he that Baptiseth 215. The Povver of Baptisme 217. Baptisme is the Povver of Resurrection 221. Baptisme receiued vvithout Faith 216. Beleeue them not spoken of Antichrist and his follovvers 208. To Beleeue in God 84. The recantation of Berengarius 348. The Bernates lavvful vvarre against the Duke of Sauoye 389. Binding standeth in vvilful refusing of the VVoord of God 142. Bishoppes called and conuented before the Prince 637. 638. 639. A Bishop maie not put avvaie his vvise vnder pretence of holinesse 185. Bishoppes svvorne vnto the Pope and the fourme of the Othe expressed 43. Difference bitvveene Bishop and Prieste 198. Bishoppes vvithin the Princes checke 398. A Bishop bearing ciuile office 512. Bishoppes proude and disdeigneful in olde times 409. Bishoppes no Bishoppes 117. The substance of Breade remaineth in the Sacramente 231. The Bread is the body of Christ in vvhat sense 246. 255. 257. 479. 480. The Bread of the Sacrament passeth by natural digestioÌ„ by the Iudgement of Origen 258. 261. The Bread remaineth in substance as it vvas before 247. 248. 249. 251. 252. 257. The Bread chaÌ„ged in vvhat sense 247 248. 249. The Breade not annihilate 248. The Breade hath a certaine likenesse of Christes Body 254. The Buildinge and repairinge of Goddes Churche 716. Burninge of the Scriptures 477. C. Calixtus for Anacletus 226. The Calendar of Bishops names 374. 375. Carnal libertie 335. 336. Cathechumeni or Beginners in the Faâ—the 139. Catholike in many or in fevv 93 Catholike Churche and vvhat is meant thereby 49. Ceremonies 308. S. Augustine founde faulte vvith the multitude of Ceremonies 308. 309. Ceremonies more estemed then the commaundementes of God 308. 310. Vaine Ceremonies ought to be remoued vvith al speed conuenient 309. Ceremonies haue povver to quiet the conscience and to remitte sinne 554. Diuersitie of Ceremonies 309. Vovve of Chastitie and lavvful to breake the same 168. 169. 170. Counterfaite Chastitie a marke of Antichriste 183. Chastitie the gifte of God may not be commaunded by any man 167. No one Chiefe but Christe 340. Christes humanitie in one place 85 87 88. 89. Christe and the Pope haue one place of Iudgemente 95. Christes Body neuer promised to our bodily mouth 274. To touche or to holde Christ 288 Christe the onely Pope 106. Christes Bloude not in the holy Cuppes 265. Christes Body in one place 276. 277. Christians hated sclaundered 49. To approche vnto Christe 288. To receiue or beare Christe 285. 286. The spiritual receiuing of Christs Body 348. Christes Body crusshed torne vvith teeth 349. Christes Body geeueth life 241. Christes Body in Heauen 233. Christes Body verily presente in the holy supper in vvhat sense 271. 273. 276. The Christians in Graeciae and Asia abhorre the Pope and his Cleregie 457. The Churche of Rome is departed froÌ„ the primitiue Churche of God 566. The deformities of the Churche of Rome 568. The Churche in fevve 571. The Churche knovven by Gods vvoorde 3. The Churche of Rome can neuer erre true or false 430. 436. 437. 439. 440. 444. 445. Readinge of Chapters in the Churche 552. 553. The Churche is aboue the vvorde of God 557. 558. 559. 560. The Churche of Rome can not faile 565. The miserable state of the Churche of Rome 462. 463. The
Maister 487. Tovvardes the ende of the vvorld the people shal flee to the Scriptures 716. 721. Scriptures sufficiete to debate al doubtes 58. 59. 61. 62. 64. 69. The Scriptures of God muste be expounded by the Sprite of God 65. Searche the Scriptures 72. To selle Christe 292. Simple erroure 46. 50. A Priest maie not be deposed for simple fornication 362. 363. 364. 365. Simple fornication vvhether it bee sinne or no. 361. The Iudge of Sinne. 140. â—53 The vvorde of God forgeueth Sinnes 158. Sinne forgeueÌ„ vvithout CousesnoÌ„ 155. The Pope cannot coÌ„mitte Simonie 560. 561. 562. 563. Vnchaste single life vvorse then aduoutrie 170. Filthines maintained vnder the color of single life 167. 168. The Prieste forgeueth not Sinne. 154. Sinnes forgeuen by hearinge the vvoorde of God 138. The frutes of single life 187. 188. 189. Singeâ—s 98. Spiritual eating of Christes Bodie 271 272. 274. 280. Stevves in Rome 369. 370. 371. 373. Stubbernenesse 46. 50. 590. Substance 251. â—ubstance by M. Hardinges Iudgement signifieth Accidentes 253. Succession 127. Succession not sufficient 132. Succession in Peters Chaire 727. The Succession of Popes 131. 132. Christe vvas able to shevve no succession 128. The Pope hath his holinesse by Succession 39. Certaintie of Succession Ibidem Summus Sacerdos 526. 527. Superstitious choise of meates 270. Superintendents 597. Sursum corda vsed in the time of the holy mysteries 275. T. Temple 328. Theophylacte ansvvered 239. He that entreth not by the vvoorde of God is a Theefe 102. The Popes tyrannie ouer Princes 732. Tyrannie and crueltie in the Popes 79 Freere Ticelles Proclamation 34. Traditions 195. Vaine Traditions fathered vpon the Apostles 66. Tradition is the sense of the Scripture 72. Traditions and Errours cutte of by Goddes vvoorde 67. TraditioÌ„s equal vvith Gods vvord 195. Traditions vsed for the vvoorde of God 196. 197. Traditions broken 195. Tradition against the Scripture 65. 66 Traditions abused 66. Transubstantiation nevve and doubtful 237 238. Tridentine CouÌ„cel referred al to the Pope 634. Truthe deuoureth falsehed 585. Truthe blinded vvith falsehed 7. The Truthe stil a stranger 9. Truth il entreated sclaundered 4. 5 Truthe vvil conquere 284. Truthe preuaileth 731. The sprite of Truthe in Annas and Caiphas 621. V. Valentinian the Emperoure refused to heare Ecclesiastical causes 667. Venial sinnes remitted other vvaies then by the bloud of Christe 151. The Pope changeth vice into vertue 564. Vigilantius 13. The Churche is the Popes Vineyard 608. The perpetual virginitie of our Lady 200. The vitious life of the Romaine Clergie 358. I vvil no more drinke of this frute of the Vine expounded 262. One vniuersal Bishop 99. 122. Vniuersal povver coÌ„mitted no more to Peter then to Paule 124. An Vniuersitie in Rome 377. The Popes vauntinge of his vniuersal povver 125. Pope Gregorie refuseth the name of Vniuersal Bishop 124. Reasons for the Vniuersalitie of the Pope 100. 101. Vnitie a token of the Truthe 352. The Vniuersal Churche dependeth on the Pope 452. The Vniuersal church maie faile 450 Vnitie amonge the vvicked 352. The Vnitie of the Churche reasteth not in one Christe but in one Pope 100. 466. 467. Pride it selfe desireth Vnitie 100. Ministers Vnlearned 602. The Romaine clergie Vnlearned 601. 602. A Vovve simple or solemne 499. Vovve annexed vnto holy orders 171. Volusianê° the Bishop of Carthage 366 VV. VVater vvas not water but bloud 246 VVatches 13. VVeemen changed into men 380. VVicked men commended 421. The VVicked eate not the Body of Christe 210. 241. 273. 349. 586. The VVicked receiue the Body of Christe in vvhat sense 210. VVilful stubbernenesse 435. VVitenberg 391. A poore husbandman bringinge the VVoorde of God ought to be beleeued before Pope or CouÌ„cel 611. The Authoritie of Gods VVoord 194 Z. Zele and griefe of minde against the enimies of God 3. FINIS 1. Timoth. 4. Roman 1. Confu fol. 334. a. Conful fol. 285. b. Confuta 324. b. Confut. 204. b. Confut. 306. b. Confut. fol 280. a. Et 305. b. Confu fol. 247. b Confu fol. 248. b. Confu fol. 178. b. Confut at Folio 178. b. Confutat Fol. 182. a. Confut. Fol. 182. b. M. Harding Fol. 340. b. M. Harding Fol. 318. b. Prouer. 8. Iohn 19. Roman 13. Dorman Fol. 15. Stanislaus Orâ—chouius in Châ—maera Fol. 97. M. Harding Fol. 298. a. Confuta 277. Confut. 328. a. Confuta 172. b. Reioind 314. Confut. 87. a. Confut. 269. b. Reioind 42. a. Confut. 43. a. Confut a. 269. a. 323. b. 334. a. 338. a. 348. b. Confu fol 175. a. 2. Cor. 6. Augu. in Psal 33 M. Hard. in his Answeare to the Chalenge Fol. â—08 b. Confut. 46. a. Confuta 312. b. Dorman Fol. 22. Dorman Fol. 24. Dorman in his Requeste Fol. 13. Confut. 47. a. Reioind Fol. 287. a. Reioind Fol. 287. a. 1. Corin. 6. Confut. 332. a. 2 Corin. 11. 2. Tim. 2. Matthae 24. 2. Tim. 2. Iohan. 10. Roman 8. Esai 30. M. Harding fol. 334. b. Alphons lib. 1. Cap. 4. Confu Fol. 16. b. Fol. 261. b. Reioind In 〈◊〉 Preface to 〈◊〉 Reader * iij * iiij a. * iiij b. ** ij a. Reioind In 〈◊〉 Preface to 〈◊〉 Iewel 〈◊〉 Confuâ— 212 〈◊〉 Reioind in 〈◊〉 Preface to 〈◊〉 Reader M Har. in his Answeare Artic. 15. Diui. 7. Hierony in Esaiam lib. 9. ca. 30. August De Tempore Sermon 145. August in quaeâ—ion Veter Testamen quaest 43. Hilar. in Psal 1. Tertull. in Apologetico Eccles 2. The deâ—enders likened to Esopes Asse The vvonte of all Herctiques Heretiques likened to Apes The name and reputation of the Churche chalenged by Heretiques In epist ad IubainuÌ„ de Haereticis baptizaÌ„dis De praescript haeret Contra Constantium August contra epist Parmen lib. 2. cap. 1. Bernard in caÌ„t Sermo 66. Apostolici VVhat meane Heretiques by chalenginge vnto them the name and estimation of the Churche 2. Cor. 11. The estimation and auctoritie of the Church Lucae 10. Matth. 18. 1. Tim. 3. Ephes 1. Oseae 2. Psalm 131. Gene. â— In comment in epist ad Tir. cap. 3. The vvonte of the Gospellers being excommunicate out of the Church 1. Timot. 3. Ephes 1. Iohan. 8. Hierem. 7. Hierem. 18. De Maior Obedi vnam Sanctam Dist 22. Omnes Leo Epist 83. Ad Palaestinos Cypri De Simplicitate praela Esaâ— 1. Matth. 3. Matthae 23. Iohan. 8. August Lib. 2. De Sermon Domâ— in monte Iohan. 5. Ephe. 1. 1. Timo. 3. Irenae Lib. 3. Cap. 11. August De vnita Eccle. Cap. 3. August in eodeÌ„ Cap. Chrysostom In Opere Imperfecto Homi. 49. Chrysostom in eadem Homilia Daniel 9. Matth. 24. Iohan. 3. Prouerb 26. Numer 22. a Augustinus Steuchus de Primatu b See the fifthe parte hereof the 6. Cap. and. 15. Diuision Tertull. in Apologetico Iohan. 8. Cornel. Tacitâ—â— Marion ex Tertul. Aelius è LactaÌ„s Euseb Li. 5. C. 11. Tertul. in Apologe Tertull. in Apolo Cap. 3. Suetonius TraÌ„quil in Nerone 1. Corinth 11. De Vtilita Credendi ad HonoratuÌ„ Lib. 1. Ca. 1. CoÌ„fess li. 5. ca. 6. Matth.
be it I haue spoken hereof more at large in my Former Replie to M. Hardinge Neither make wée Christe as it liketh M. Hardinge to saye a Minister of Signes Figures Wée knowe that Christe is the Fulfillinge Perfection of the Lawe and that Grace and Truthe are wrought by him Yet neuerthelesse wée saye that the Sacramentes of the Newe Testamente are Signes and Figures The olde Father Tertullian expoundeth Christes Woordes in this sorte Hoc est Corpus meum Hoc est Figura Corporis mei This is my Body that is to saye This is a Figure of my Body S. Augustine saithe Christus adhibuit Iudam ad conuiuium in quo Corporis Sanguinis sui Figuram Discipulis suis commendauit tradidit Christe receiue Iudas vnto his Banket whereat he deliuered to his Disciples the Figure of his Body and Bloude And againe Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Christe doubted not to saye This is my Body whereas he gaue a Token of his Body I leaue other Holy Fathers of like Woordes and sense welneare innumerable Yet were they neither Giantes nor Rebelles against God nor accursed Creatures If they had neuer vsed these Woordes nor called the Sacramente the Figure or Token of Christes Body then might M. Hardinge haue â—enne bolde to saye somewhat and to leade awate his Reader with a Tragical exclamation of Signes and Figures How be it he him selfe as I haue shewed in my Former Answeare in the exposition of these woordes of Christe This is my Body and other like Phrases incident vnto the same to auoide one vsual and common Figure is forcâ—d to shifte him selfe into thirtie other vnnecessarie childishe Figures as knowinge that not so mutche as his open Untruthes can wel stande without Figures The Apologie Cap. 2. Diuision 6. That wee despise al good deedes that wee vse no discipline of Vertue no Lawes no Customes that wee esteeme neither righte nor order nor equitie nor Iustice that wee geue the brydel to al naughtinesse and prouoke the people to al licentiousnesse and â—ust M. Hardinge Ye teache men to Faste for policie not for Religion And by your Statute of Wednesdaies faste who so euer shal write or saye that forebearinge of Fleas he is a Seruice of God otherwise then as other polytike lawes are they shal be punished as spreaders of false Newes are and ought to be VVhen ye Preache onely Faithe not to remoue the merite of woorkes before Baptisme as S. Paule meante it but also after Baptisme VVhen ye take awaye the Sacrament of confession and Absolution geue ye not the brydel to al naughtinesse Do not some of your Gospelling maides of London refuse to serue except they maye haue libertie to heare a Sermon before noone and a playe at after noone The B. of Sarisburie I thought M. Hardinge had knowen a difference bitwéene Fastinge and Abstinence or choise of meates True Fastinge is a Religiouse woorke ordeined to testifie our humilitie to make the Fleashe the more obedient vnto the Sprite that wée maye be the quicker to Praier to al good Woorkes But Abstinence from this or that meate with opinion of Holinesse Superstitious it maye easily make a man but Holy it can not S. Paule saithe Cibus nos non commendat Deo it is not meate that maketh vs acceptable vnto God Againe It is good to confirme the harte with Grace and not with meates Wherein they that haue walked haue founde no profite The meate serueth for the Belly and the Belly for the meate The Lorde wil destroye them bothe And againe The Kingedome of God is not Meate and Drinke Likewise Christe saithe The thinge that entreth into the mouthe defileth not the man Hereby it is easie to see that Fastinge is one thinge Abstinence from Fleashe is an other The Nazareis in the old Testamente absteined not from Fleashe yet they Fasted Elias was sedde with Fleashe Iohn the Baptiste eate the Fleash of Locustes yet they both Fasted Socrates saithe That many Christians in the Lente season did eate Fishe Byrdes many absteined vntil thrée of the clocke in the after noone then receiued al kindes of meate either Fishe or Fleashe without difference Likewise Epiphanius saithe Some eate al kindes of Birdes or Fowle absteininge onely froÌ„ the Fleashe of fower footed beastes And yet they kepte their Lente truely fasted as wel as any others Wherfore Abstinence from any one certaine kinde of meate is not of it self a woorke of Religion to please God but onely a mere positiue Policie S. Augustine saithe Non quaeto quo Vescaris sed quo Delecteris I demounde not what thou Eatest but wherein thou haste Pleasure And S. Hierome saithe of the Manicheis Ieiunant illi quidem Sed illorum leiunium est saturitate deterius They Foste in deede but theire Fastinge is woorse then if they filled theire Bellies Of onely Faithe and Confession wée shal speake hereafter The Apologie Cap. 2. Diuision 7. That wee labour and seeke to ouerthrowe the state of Monarchies and Kingdomes and to bringe al thinges vnder the rule of the rashe inconstante People and vnlearned multitude M. Hardinge Can Monarkes and Princes seeme to be mainteined by your sectes who teache the people to rebel for pretensed Religion Allow ye the Monarchie of the Romaine Empire Who so muche complaine in your Apologie that the Pope made Charlemaigne Emperour of the VVeste Hathe the Queene of Scotland cause to praise the procedinges of your Gospel through occasion whereof she ruleth not her subiectes but is rather ruled of her subiectes The B. of Sarisburie Here is an other greate Vntruthe emonge the reste For M. Hardinge right wel knoweth that wée neuer armed the people nor taught them to rebel for Religion against the Prince If any thinge haue at any time happened otherwise it was either some wilful rage or some fatal furie It was not our Counsel it was not our Doctrine Wée teache the people as S. Paule doothe to be subiecte to the higher powers not onely for feare but also for conscience Wée teache them that who so striketh with the Swerde by Priuate authoritie shal perish with the Swerd Yf the Prince happen to be wicked or cruel or burthenous wée teache them to saye with S. Ambrose Arma nostra sunt Preces Lachrymae Teares and Praiers be our Weapons Notwithstandinge what Rebellion hathe benne moued in Englande by some of your side in the late Raignes of Kinge Henrie the eight Kinge Edward the sixte in defence of your Religion ye maie wel remember The displacinge of the Emperour of Constantinople and the placinge of Charlemaigne the Frenche Kinge serueth M. Hardinge to smal purpose onlesse it be to disclose the Popes conspiracie against the Emperour Certainely as any man maye sensibly see it was the aduauncinge of the
Doctrine of the Certainetie of Saluation in euery of whiche thinges he saithe the Scriptures are cleare of his side and directly against vs. To answears al these pointes in particulare it would require an other Booke But briefely to touche so mutche onely as shal be néedeful First that the Substance of the Scriptures standeth in the right Sense and Meaninge and not onely in the naked and bare woordes it is true and generally graunted without exception and needeth no farther proufe S. Hierome saithe Non in Legendo sed in Intelligendo Scripturae consistunt The Scriptures stande not in the Readinge but in the Vnderstandinge And S. Hilarie Non Diuinorum dictorum sed intelligentiae nostrae à nobis ratio praestanda est Wee muste yeelde an accoumpte not of Goddes Diuine Woordes but of our owne Expositions But if that onely be the right Meaninge and Sense of the Scriptures that within these fewe late hundred yéeres is cropen into the Churche of Rome and if it be al Gospel what so euer it bée that arriueth from thence and if they be al Heretiques and Schismatiques and Despisers of Christe and of the Apostles and of the Uniuersal Churche that make staie at it or cānot receiue it then is the whole mater already concluded wée shal néede no more adoo Ye saie The Iewes the Arians the Nestorians and other Heretiques alleged the Scriptures Yea verily M. Hardinge and that euen with like Faithe and in like Sense and to like purpose as you allege them nowe as hereafter I truste it shal appeare By the waye for example hereof in this very place where you allege the woordes of the Pharise is auouchinge the Scriptures it maye please you to remember that either witingly or of some errour and ouersight ye haue manifestly corrupted the Scriptures For whereas you haue translated the place thus Searche the Scriptures the Phariseis saide nothinge els but Scrurare Vide Searche and see and spake not one woorde of the Scriptures And although the mater importe not mutche yet to charge you with your owne rule whiche muste needes be good against your selfe any smal faulte in Goddes Woorde must be counted greate In deede S. Chrysostome and S. Augustine séeme to supplie this woorde Scriptures although it were not in the Texte Touchinge the mater it selfe Nicolas Lyra saithe Hoe Verbum eorum simpliciter falsum est Quia si intelligatur de Prohetis generaliter aliqui fuerunt nati de Galilaea videlicet Elizaeus Tobias Debora Prophetissa fortè plures alij This woorde of the Phariseis is plainely false For if it be taken generally of al Prophetes then were there certaine of them borne in Galilei namely Elizaeus Tobias Debora and perchance others moe In sutche sorte M. Hardinge euen with like Faithe and credite you also haue vsed to allege the Scriptures But whereto driue you al this longe tale Wil you in the ende conclude thus The Iewes and Heretiques alleged the Scriptures Ergo Faitheful Christians maye not allege them Or thus Théeues haue sometimes armed them selues Ergo True menne maye not be armed Nay wée maye rather saye thus vnto you The Iewes and Heretiques alleged the Scriptures What accoumpte then maye wée make of you that flée and condemne and burne the Scriptures Certainely notwithstandinge the Phariseis and Heretiques wickedly misalleged the Scriptures as ye sometimes doo to scrue your purpose yet for al that Christe saide vnto them Scrutamini Scripturas Searche the Scriptures And as it is saide before the Catholique learned Fathers in al theire cases and controuersies appealed euermore to the Scriptures Where you saye The Scriptures are so cleare of your side ▪ and make so directly againste vs would God ye woulde in deede and vnfainedly stande to that trial Your fansies and folies woulde soone come to grounde Touchinge your greate heape of examples of the Sacramente of Baptisme defaced as you saye by M. Caluine of Absolution of Extreme Unction of Holy Oile of Signes of Figures of Onely Faithe of the certainetie of Saluation whiche you calle Presumptuous Firste of the Sacramente of Baptisme M. Caluine euery where writeth with al manner reuerence callinge it a Diuine and an Heauenly Mysterie and the Sacramente of our Redemption Wherein also sometimes he iustly reprooueth you for that ye haue so many waies so profanely and so vnreuerently abused the same Of Absolution wée shal haue occasion to saye more hereafter Touchinge your Oile in déede in shewe of woordes S. Iames séemeth to make somewhat for you Notwithstandinge neither doothe he calle it Holy Oile as ye doo neither doothe he calle it a Sacramente of the Churche nor doothe he saye as ye saie it should serue for the Saluation of Body and Soule nor doothe he teache you to salute it and to speake vnto it as to a liuely and reasonable Creature Aue Sanctum Oleum Alhaile Holy Oile nor with these woordes to minister it vnto the sicke Per hanc Sanctam Vnctionem suam pijssimā Misericordiam ignoscat tibi Deus By this Holy enointinge and his deere mercie God Pardonne thee To be shorte it was a miraculous gifte of Healinge lastinge onely as other like Miracles did for the time not a necessary Sacramente of the Churche to continewe for euer As for the Obiection of Signes and Figures for shortnesse of time I muste referre thée gentle Reader vnto my Former Replie to M. Harding The woordes of Christe whiche are thought to be so plaine the Anciente Learned Father Tertullian expoundeth thus Hoc est Corpus meum Hoc est Figura Corporis mei This is my Body that is to saye This is a Figure of my Body Likewise S. Augustine Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to saye This is my Body when he gaue a Signe of his Body To rehearse al other like Ancient Authorities it were too longe O what triumphes would M. Hardinge make if none of al the Olde Learned Fathers coulde be founde that euer had called the Sacrament the Signe and Figure of Christes Body But as before he alleged an imagined Sense of the Scriptures without woordes so nowe he allegeth the woordes alone without sense He shoulde haue remembred better that S. Hierome saithe Ne putemus in Verbis Scripturarum esse Euangelium sed in Sensu Let vs not thinke the Gospel standeth in the VVoordes of the Scriptures but in the Meaninge Twoo other greate quarelles M. Hardinge moueth the one of Onely Faithe the other as he calleth it of the Presumptuous Certainetie of Saluation Wherein iudge thou vprightly good Christian Reader how iuste cause he hath to reprooue our Doctrine As for the firste hereof S. Paule saithe Iustificamur Gratis ex Gratia ipsius Wee be Iustified Freely of his Grace wee Iudge that a man is Iustified by Faithe without the VVorkes of the Lawe Wee knowe that a man
propriè in renatis Peccatum sit sed quia ex Peccato est ad Peccatum inclinat Si quis autem contrarium senserit Anathema sit The Concupiscence whiche the Apostle S. Paule sommetime calleth Sinne this Holy Councel declareth that the Cathosique Churche neuer vnderstoode it to be called sinne for that it is so in deede and in Proper manner of Speache in them that be Baptized but bicause it is of Sinne and enclineth vs vnto Sinne. And if any man thinke the Contrarie accused be he Thus wée see that by the Decrée of this woorthy Couente S. Ambrose and S. Augustine other Holy Fathers that haue written the same are al accursed As for that M. Hardinge here toucheth as an errour defended by certaine I knowe not by whom that Baptisme géeueth not ful Remission of Sinne he maiâ— commaunde it home againe to Lâ—uaine emongest his felowes and ieine it with other of his and theirâ— Vanities For it is no parte nor portion of our Doctrine Wée Confesse and haue euermore taught that in the Sacramente of Baptisme by the Deathe and Bloude of Christe is géeuen Remission of al manner Sinnes and that not in halfe or in parte or by waie of Imagination or by fansie but ful whole and Perfite of al togeather so that nowe as S. Paule saithe There is no damnation vnto them that be in Christe Jesu Nowe iudge thou indifferently gentle Reader what Sprite forced M. Hardinge thus terribly to crie oute They Lie they studie to deceiue they seeke shiftes c. The Apologie Cap. 12. Diuision 1. Wee saie that Eucharistia that is to saie the Supper of the Lorde is a Sacramente that is an euident Representation of the Body and Bloude of Christe wherein is sette as it were before our eies the Deathe of Christe and his Resurrection and what so euer he did whilest he was in his Mortal Body to th ende wee maie geene him thankes for his Deathe and for our deliueraunce And that by the often receiuinge of this Sacramente wee maie daily renewe the remembraunce thereof to thintente wee beinge fedde with the Body and Bloude of Christe maie be brought into the hope of the Resurrection and of Euerlastinge Life and maie moste assuredly beleeue that as our bodies be fedde with Breade and Wine so our Soules be fedde with the Body and Bloude of Christe M. Hardinge Amonge al these gay woordes we heare not so mutche as one Syllable vttered whereby we may vnderstande that ye beleue the Very Body of Christe to be in deede Presente in the blessed Sacrament of the Aulter Ye confesse the Eucharistia whiche commonly ye cal the Supper of the Lorde to be a Sacramente and al that to be none other then an euident token of the Body and Bloud of Christe As for that ye adde to make the matter seme sommewhat of the Deathe of Christe and his Resurrection and his actes done in fleshe VVhat reason or scripture haue ye that a peece of Bread and a Cuppe of VVine for in your belefe more make ye not of this Sacramente can set them as it were before our eies Dothe not rather a faire Painted table set foorth the actes of our Sauiour before our eies more liuely and more expressely And be we not moued therewith to geue God thankes for his greate benefites as wel as if we haue Breade and VVine on a table But I praie you sithens al is but Breade and VVine after your teachinge howe shal we by eatinge and drinkinge thereof be fedde with the Body and Bloude of Christe Againe can we by Breade and VVine be brought into hope of the Resurrection and Euer lastinge life as ye saie And howe shal we by Eatinge of Breade and Drinking of VVine be assured that Christes Body and Bloude doth in like manner feede our soules as Breade and VVine feedeth our bodies Though your imagination be neuer so stronge yet by eatinge of that whiche is Breade onely and Drinkinge of that whiche is VVine onely we see not how your soules can be fedde with the True Body and Bloude of Christe no more then ye be at your common meales Verily when al your tale is tolde ye seme to saie nothinge els touchinge the eatinge of our Lordes Body but that the Body of Christe remaineth in Heauen and that we muste sende vp our soules thither to eate it there by a certaine Imagination whiche ye cal faithe For this is your Maister Caluines Doctrine By this Doctrine al standeth vppon your faithe your faithe doth al alone And he that beleueth in Christe so as ye teache eateth his Body and Drinketh his Bloude For by your Gospel to eate the Body is nothinge els but to beleue in Christe If this be true then is your Supper superfluous For declaration of the Truthe herein it is to be considered that when we speake of this blessed Sacramente we meane specially the thinge receiued to be the very Real Body of Christe not onely a Signe or Token of his Body Yet we thinke it necessarie the Doctrine of the Fathers be clerely taught whiche is that here is a Sacramente and the thinge of the Sacramente The Forme of Breade and VVine whiche is sene is the Sacramente that is to saie a Signe of the Holy thinge For a Sacramente besides the outwarde shape whiche it representeth to the senses causeth an other thinge to come into knowledge The thinge of this Sacramente is of two sortes the one in tho same conteined and signified the other signified but not conteined The firste is the Body of Christe borne of the Virgine Mary and his Bloude shed for our Redemption the Seconde is the Vnitie of the Churche in these that be predestinate called iustified and glorified VVhiche Churche is Christes Body mystical So that here are three distincte thinges vnderstanded The one is a Sacramente onely the other a Sacramente and the thinge the thirde the thinge and not a Sacramente The firste is the visible shape or Forme of Breade and VVine the seconde is the proper and very Fleashe and Bloude of Christe the thirde his Mystical Body And as there be two thinges of this Sacrament so be there also two meanes or waies of eating The one Sacramental after whiche bothe good and euil eate the true Body of Christe they to saluation these to damnation The other spiritual after whiche the good only do eate These Defenders as al other the Sacrament aries speakinge of these distinct thinges indistinctly cause confusion and deceiue the vnlearned readers In sutche a sense and meaninge the place commonly alleged out of S. Augustine as also many other the like maye wel be vnderstanded without preiudice of the Truthe of Christes Body in the Sacrament Vt quid paras dentem Venttem Crede manducasti To what pourpose makest thou ready teeth and bely Beleue and thou hast eaten Nowe these Defenders harpingâ—â—â—nâ—ly vpon this one
stringe of spiritual eatinge and shunninge the Faithe of the Catholike Churche touching the true presence of the Body and Violently wresting the Holy Scripture and Auncient Fathers to a contrary sense admittinge Figures for Truthe tropes for the letter shadowes for thinges plaie vs many a false lesson and teache horrible lies to the vtter subuersion of those that be lead by them The B. of Sarisburie Here is no mention saithe M. Hardinge of Real Presence and thereupon he plaieth vs many a proper Lesson Notwithstandinge here is as mutche mention made of Real Presence as either Christe or his Apostles euer made or in y◠Primutiue Catholique Churche of God was euer beléeued Farther he saithe VVhat reason or Scripture haue ye that a Peece of Breade and a Cuppe of VVine can sette the Death and Resurrection of Christe as it were before your eies Verily when al your tale is tolde ye seeme to saie nothinge els but that the Body of Christe remaineth in Heauen and that wee muste sende vp our soules thither to eate it there by a certaine imagination whiche ye cal Faithe Here ye doo greate wronge M. Hardinge to cal the Faithe of Christe an Imagination or as I trowe ye meane a fansie S. Paule saithe Fides est Substantia rerum sperandarum Faithe is not an Imagination but the Substance and grounde of the thinges that wee hope for If ye trauaile once againe to Rome being thus far instructed already ye wil easily learne the Lesson that one of your late Popes there as it is reported taught his Cardinalles O quantum nobis profuit illa Fabula de Christo That wée ought to sende vp our Faithe into Heauen and there to embrace the Body of Christe it is S. Augustines Doctrine it is not ours These be his woordes Dices Quomodò tenebo Christum Absentem Quomodò in Coelum manum mittam vt ibi sedentem teneam Fidem mitte tenuisti Parentes tui tenuerunt Carne tu tene Corde Thou wilt saie howe shal I holde Christe beeinge Absente Howe we shal I reache my hande into Heauen that I maye holde him sittinge there Sende vp thy Faithe and thou holdest him Thy Fathers the Iewes helde him in the fleashe Holde him thou in thy harte But for as mutche as H. hardinge thought it sufficient so pleasantly to passe ouer this mater with his Imaginations and fansies I thinke it therefore so mutche the more néedeful to shewe the iudgemente of the Auncient Learned Fathers in that behalfe First therefore S Augustine saithe Rerum Absentium Praesens est Fides rerum quae foris sunt intus est Fides rerum quae non videntur videtur Fides Of thinges that be Absente Faithe is Presente of thinges that be without Faithe is within and of thinges that be not seene Faithe is seene Againe be saithe Cùm non obliuiscimur munus Saluatoris nonne nobis quotidiè Christus immolatur Ex ipsis reliquijs cogitationis nostrae id est ex ipsa memoria Christus quotidiè nobis sic immolatur quasi quotidiè nos innouet When wee foregeate not the gifte of our Saueoure is not Christe offered vnto vs euery daye Of the very remanentes of our thoughtes that is to say of our very memorie Christe is so daily offered vnto vs as though he renewed vs euery daie And the more liuely to expresse this mater S. Hierome saith Tibi Conuiuium Christus est Cogitatio Christus est Gaudium Christus est Desiderium Christus est Lectio Christus est quies Christus est Christe is thy banket Christe is thy thought Christe is thy ioie Christe is thy desire Christe is thy readinge Christe is thy reate Likewise S. Ambrose In animis vestris quotidiè pro Redemptione Corporis Christus offertur In your mindes Christe is daily offered for the Redemption of the Body And to passe ouer others for that it pleaseth M. Hardinge to make himselfe sutche mirthe with Imaginations Euthymius a Gréeke Authour writing pourposely of this mater saith thus Non oportet simpliciter ea intueri sed aliud quiddam imaginari interioribus oculis ea perspicere tanouam Mysteria Wee maie not sooke barely vpon these thinges that is vpon the Breade and Wine but muste thereof imagine somme other mater and behold the same with our in vvarde Spiritual eies as it is meete to beholde Mysteries And leaste M. Hardinge shoulde saie This Imagination is vaine and fantastical as is the greatteste parte of his Religion S. Augustine saith Magis sunt illa quae intelligimus quà m ista quae cernimus The thinges that wee vnderstande or imagine by Faithe are more certaine then the thinges that wee see vvith our eies Neither maie you thinke M. Hardinge that these thinges beinge graunted the Ministration of the Holy Supper woulde be superfluous For these twoo Kindes of Eatinge muste euermore necessarily be ioined togeather And who so euer commeth to the Holy Table auaunceth not his Minde vnto Heauen there to feede vpon Christes Body at the Right hande of God he knoweth not the meaninge of these Mysteries but is voide of vnderstandinge as the Horse or the Mule and receiueth onely the bare Sacramentes to his Condemnation Therefore the Mystical Supper of Christe notwithstandinge this Doctrine is not superfluous But your Transubstantiation your Real Presence and a greate parte of this your idle talke is moste vaine and moste superfluous But ye saie Howe can Breade and VVine bringe vs to the hope of Resurrection or of Euerlasting Life and why maie not a man in like manner demaunde of you Haw can a fewe Droppes of colde VVater bringe vs to the hope of Resurrection If VVater maie doo it why maie not Breade and VVine likewise doo it Touchinge the VVater S. Basile saith Baptismus est Potentia Dei ad Resurrectionem Baptisme is the Povver of God to Resurrection Againe he saith Resurrectionis Gratiam in Die Resurrectionis recipiamus Vpon the Daie of Resurrection let vs receiue Baptisme whiche is the Grace of Resurrection S. Hierome saith Non solùm propter Remissionem Peccatorum Baptizamur sed etiam propter Resurrectionem Carnis nostrae Wee are Baptized not onely for Remission of Sinnes but also for the Resurrection of our Fleashe And therefore the Greekes calle Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the VVeede of immortalitie Here M. Hardinge it were somme pointe of skil to shewe vs howe so greate Power maie be in so litle VVater Howe be it it is not the VVater in déede that woorketh the force of Resurrection but the Bloude of Christe that is Signified by the VVater And therefore S. Ambrose saithe Baptismus Resurrectionis Pignus Imago est Baptisme is the Pleadge and Image of Resurrection Likewise Ignarius Credentes in Mortem eius per Baptisma Participes Resurrectionis eius efficimur Beleeuinge in the Death of Christe by Baptisme wee are made Partakers of
tractantur animum conferamus quis nesciat eas esse corruptibiles Si autem ad id quod Per illas res agitur quis non videat non posse corrumpi If wee beholde the Visible Creatures as the Breade the Wine the Water wherein the Sacramentes are ministred who seeth not that they be corruptible But if wee consider the thinges that are wrought thereby who seeth not that they cannot be corrupted Now iudge thou good Christian Reader how Childishely these quarrelles be sought againste vs without cause what Mystical Catholique eares M. Hardinge hath that cannot abide the phrases and speaches of the Anciente Fathers M. Hardinge If a man should presse you with your owne woordes and demaunde what maner of Presence ye teache affirminge Christe him selfe presently to be geuen I weene ye would be founde haltinge For how saie ye If Christe be presently geuen vnto vs by Breade and VVine in the Sacramente then is Christe present If he be present whiche ye muste needes graunt tell vs further howe is he present accordinge to the Substance of his Body or by Grace or accordinge to the Maiestie of his Godhed The first what shiftes so euer ye seeke ye wil not graunt And therefore is your owne Apostle Martin Luther at fowle defiance with your maisters Zuinglius Occolampadius Caluine and you and so be his Disciples Ioachimus VVestphalus Epinus Pomeran He shusius Brentius Illyricus and many others as ye knowe If ye wil saie he is Present by his Grace so is he Presente with al good men and that not onely when the Sacrament is ministred but also at al other times Againe how can ye make good that by Faithe we receiue his Body and Bloud By Faith we receiue Grace and the Merites of his Death suffered in his Body with sheddinge of his Bloud But the Body and Bloude it selfe that is the very Substance of his Body and Bloude tel vs how by Faithe properly and truely to speake as who should sate by Faithe made Present we receiue it Furthermore what haue ye to answeare to this question If wee receiue the Body and Bloud of Christe verely by Faithe for so ye saie we demauÌ„de whether we receiue the same by Faithe onely without the Body or with the office of our Body If thoffice of our Body be required to the receiuinge of Christes Body in the Sacrament as Christe him selfe certainely meante for els how obeyed the Disciples his commaundement to whome he saide at his Supper Take and eate this is my Body likewise of the Cuppe Take and drinke whiche cannot be donne but by the seruice of the Body hereof then it foloweth that his Body is verely present Now that it is not receiued by Faithe onely thus we proue it by your owne Doctrine It is so receiued â–ª as it is Present but it is Present by Bread and VVine as ye saie Ergo it is receiued by Bread and VVine To conclude if by Breade and VVine then not by Faithe onely VVil ye geue me leaue to saie what I thinke of you Verely it seemeth by your vaine ianglinge that as S. Paule saieth of suche other like you ye vnderstande not what ye speake nor whereof ye affirme The B. of Sarisburie In what sense wée maie truely saie Christe is either Presente with vs or Absente from vs the mater is not so doubteful or dangerous to be answeared onlesse M. Hardinge haue foregotten the Articles of his Créede For thus wée are taught to beéeue Christe is Ascended into HeaueÌ„ and fitte that the Right Hande of God Whiche Article S. Augustine expoundeth thus Noli dubitare ibi nunc esse hominem Christum Iesum vnde venturus est memoriterque recole fideliter tene Christianam Confessionem Quoniam Resurrexit à mortuis Ascendit ad Coelum Sedet ad Dextram Patris nec aliunde quà m inde venturus est ad viuos mortuoâ—que iudicandos Doubte thou not but Christe Jesus as Man is there nowe from whence he shal comme And heare thou wel in minde and faithefully beleeue the Christian Confession That Christe is Risen againe from the Deade And Ascended into Heauen And Sitteth at the Right Hande of the Father And that he shal comme againe from thence and from no vvhere els to Judge the quicke and the Deade Againe he saithe Homo secundum Corpus in Coelo est de loco migrat cùm ad alium locum venerit in eo loco vnde venit non est Christe as Man accordinge to his Body is in Heauen and passeth from place to place and vvhen he commeth to an other place he is not in the other place from vvhence he came Likewise againe Secundum Praesentiam Maiestatis semper habemus Christum nobiscum Secundum Praesentiam Carnis rectè dictum est Discipulis Me autem non semper habebitis Accordinge to the Presence of his Maiestie wee haue Christe euermore with vs But accordinge to the Presence of the Fleashe it is true that Christe saide to his Disciples Me you shal not haue alvvaies vvith you So saithe the Holy Father and Martyr Vigilius Del Filius secundum Humanitatem suam recessit à nobis Secundum Diuinitatem ait Ecce ego vobiscum sum vsque ad Consummationem saeculi The Sonne of God accordinge to his Manhoode is gonne from vs But accordinge to his Godhed he saithe Beholde I am with you vntil the ende of the worlde And againe Et nobiscum est non est nobiscum quia quos reliquit Humanitate non Deseruit Diuinitate Christe is with vs and yet he is not vvith vs For vvhome he leafte touchinge his Humaine Nature or his Body touchinge his Godhead he leafte them not And againe Verbum vbique est Caro autem eius vbique non est The Woorde or Godhed of Christe is euerywhere but his Fleashe or Body is not eueryvvhere So saithe S. Cyril Etsi Corpore abfuero Praesens tamen ero vt Deus Although I be Absente as touchinge my Body yet as God I wil be Presente And to leaue an infinite number of other Learned and Catholique Fathers that haue written the like Origen saithe thus Secundum Diuinitatis Naturam non peregrinatur à nobis Peregrinatur secundum dispensationem Corporis quod suscepit Christe accordinge to his Godhed is not a stranger to vs But he is a stranger accordinge to the dispensation of the Body that he receiued Thus is Christe bothe Absente and Presente Presente in Maiestie Absente in Body And in this sense Chrysostome saithe Semper nobiscum est Christus Neque enim nisi nobiscum esset Christus superesset Ecclesia Christe is euermore Presente with vs. For onlesse he were presente the Churche of God coulde not continewe But M. Hardinge saithe Howe can yee make good that by Faithe wee receiue his Body and Bloude By Faithe wee receiue Grace c. This question shoulde
theire Forged Quodammodò corrupted the sounde and Catholique Doctrine of the Churche Woulde ye rather for the better facinge and colouringe of your Doctrine wée shoulde strike oute this Forged Quodammodò and amende it thus Qui manducat me Reipsa Miscetur mihi transelementatur in me Woulde ye haue vs to beléeue that wee are wholy and thorowly changed into Christes Body and that wée are made very Christe God and Man the same that was borne of the Virgine and nailed to the Crosse and that not Quodammodò after a sorte or by somme peculiare phrase of speache but Substantially Really Verily and in déede I recken your Doctrine is not fully so fonde S. Paule saithe Sumus alter alterius Membra VVee are Members one of an other Cyrillus saithe Nos inter nos vnimur Corporaliter Wee are Corporally vnited togeather emonge our selues S. Chrysostome saithe Si quis exuat impudicarum mulierum animas videbit malum Daemonem illis admixtum If a man wil open the Soules of Vnchaste or Filthy Wemen he shal see the Diuel tempered togeather and mingled with them And thinke you M. Hardinge that these and other like speaches of the Holy Fathers cannot stande without your Transubstantiation and Real Presence Or that the Godly be Substantially and in déede in theire Bodies ioined togeather Or that the Vngodly be verily vnited and mingled with the Diuel You might rather haue remembred that touchinge this vnspeakeable Vnitie bitwéene Christe and the Faitheful that is to saie bitwéene the Heade and the Body S. Cyprian writeth thus Nostra Christi Coniunctio nec miscet Personas nec vnit Substantias sed affectus consociat confoederat voluntates The Coniunction that is bitweene vs and Christe neither mingleth Personnes nor vniteth Substances but ioineth affections and knitteth vvilles Likewise saithe S. Cyril Initium fundamentum in Sanctificatione Christus est Per Fidem scilicet non aliter Hoc enim modo in nobis habitat The Beginninge and Fundation of our Holinesse is Christe By Faithe I meane and none othervvise For in this sorte Christe dwelleth in vs. Likewise Lyra one of your owns late Doctours In quantum per Sacramentum Eucharistiae unimur Deo viuimus Spiritualiter Nostra autem vnio apud ipsum est per Fidem Dilectionem So far foorth as wee are vnited vnto God by the Sacramente of Thankesgeeuinge wee liue Spiritually But the Vnion that is bitvveene him and vs is by Faithe and loue And expoundinge these woordes of S. Paule Qui adhaeret Deo vnus Spiritus est He that eleueth vnto God is one Sprite with God He saithe Vnus non secundum rem sed secundum affectionem One Sprite with God not One in deede or accordinge to the Truthe but One in Loue or accordinge to affection And yet somme what farther to remoue you from your fantaste of your Real Presence S. Chrysostome saithe as he is alleged before Dominum ipsum amplecteris cum illo commisceris subuectus Coniungeris Corpori illi quod sursum sedet in Coelis Thou embraceste the Lorde him selfe thou arte tempered with him and beinge carried vp by Faithe and affection thou arte ioined with that Body that fitteth in Heauen In like sense saithe Leo Christus ineffabili modi coepit esse Diuinitate Praesentior qui factus est Humanitate loginquior Christe by vnspeakable meanes beganne to be the neare to vs by his Diuinitie the further he is made from vs by his Humanitie I doubte not M. Harding but ye maye easily sée that hitherto your Real Presence is but weakely proued M. Hardinge Againe we maruel with what face ye dare allege Theophylacte for you who in moste euident woordes ouerthroweth your figuratiue tropical and energical Doctrine touchinge this blessed Sacramente For he saith vppon this sixthe Chapter of S. Iohn Marke wel that the Breade whiche is eaten of vs in the Mysteries is not onely a certaine Figure of our Lordes Fleash but the Fleash it selfe of our Lorde For he saide not the Breade that I shal geue is the Figure of Fleashe but it is my Fleashe For the Breade is with secrete woordes through the Mystical blessinge and comminge vppon of the Holy Ghoste changed into the Fleashe of our Lorde The B. of Sarisburie Theophylacte saithe The Breade is not onely a certaine Figure of our Lordes Fleashe but the Fleashe it selfe of our Lorde This Obiection in my Former Replie is many where 's answeared Wée graunte The Breade is not a bare or a naked Figure but by waie of Sacramente or Mysterie it is the Body of Christe it selfe So the Water of Baptisme is not an emptie Figure of the Bloude of Christe but it is Christes Bloude it selfe bicause it is the Sacramente of Christes Bloude And therefore S. Bernarde saithe Lauemur in Sanguine eius Let vs be wasshed not in Water but in the Bloude of Christe S. Augustine geueth this general Rule as I haue often reported In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes wee muste consider not vvhat thei be in substāce nature but vvhat thei Signifie Tertullian saith Christus acceptum Panem Discipulis suis distributum Corpus suum illum Fecit dicēdo Hoc est Corpus meum hoc est Figura Corporis mei Christe hauing taken the Breade and hauinge deliuered the same to his Disciples Made it his Body saieinge This is my Body That it to saie This is a Figure of my Body And to appointe a corruptible Creature to this vse and to make it an effectual instrumente of sutche high and Hidden Mysteries it is not the Woorke of any mortal man but the onely Power and woorkinge of the Holy Ghoste as it shal farther appeare in the nexte Clause in mine answeare to the woordes of S. Ambrose beda saithe thus Panis Vini Creatura in Sacramentum Carnis Sāguinis Christi ineffabili Spiritus sanctificatione transfertur The Creature of Breade and Wine by the vnspeakeable Sanctification of the Holy Ghoste is changed not into the very Real Body and Bloude but into the Sacramente of the Body and Bloude of Christe M. Hardinge Neither Maketh S. Ambrose whiche also ye bringe in any better for you VVoulde God ye woulde admitte him for Vmpeere in this pointe Verily in the booke and chapter that ye referre vs vnto he disputeth as it were of pourpose againste you as though he foresawe the time when the Churche shoulde be troubled with the Heresie of Sacramentaries Tu fortè dicis c. Perhappes thou sayest My Breade is common But this Breade is Breade before the woordes of the Sacramentes so soone as consecration commeth of Breade is made the Fleashe of Christe Let vs then auouche this howe that whiche is Breade maye be the Body of Christe By Consecration Then with what woordes and speaches is consecration made Euen with those of our
Reader marke wel these Woordes The storie is cleare It was in deede onely a Cuppe of Water and nothinge els Yet Chrysostome saith It vvas Bloude It vvas no VVater In those dayes it was no daunger thus to saie The people was instructed and wel acquainted with this phrase or manner of speache and knewe the meaninge They were taught that the Rocke the Oile and the Manna in the Wildernesse were onely Sacramentes of Christe and that notwithstandinge they were called by thy name of Christe yet in déede and in Substance they were not Christe Therefore I maye answeare M. Hardinge herein as S. Augustine sommetime answeared the Pelagian Heretiques Vobis Pelagianis nondum litigantibus securiùs loquebantur Patres de his Articulis Before that you Pelagians beganne to quarrel the Fathers and Doctours spake without feare and freely of these Articles Athanasius saithe of the Arian Heretiques Incorporalia Corporaliter excipientes quae probè dicta erant interpretationibus deprauauerunt Takinge Spiritual thinges in a Corporal or Fleashely meaninge as doothe M. Hardinge and other his felowes by theire interpretations they haue depraued the thinges that were rightly spoken S. Ambrose saithe of the Breads and the Wine Sunt quae erant in aliud mutantur They remaine the same that they vvere and are changed into an other thinge Nowe is the filde woonne M. Hardinge bloweth a Maigne Triumphe Here saithe he Sir Defender Construe me these VVoordes Soothely good Reader I distruste not greately but this poore Defender might easily Construe these VVordes were he neuer so simple a clerke The Natural Creatures of the Breade and Wine in the Supper of our Lord saith S. Ambrose remaine stil in Substance as they were before yet are they changed into an other thinge that is to saie they are made the Sacramente of the Body and Bloude of Christe whiche before they were not Notwithstandinge this shorte Construction beinge cleare and plaine maye séeme sufficient yet for that M. Hardinge so déepely apposeth vs and willeth vs to Construe him these VVordes wée wil bothe Construe and Pars them too for his pleasure Therefore to warrante our former Construction S. Augustine saithe thus Accedat Verbum ad Elementum fit Sacramentum Let the VVorde be added to the Elemente or outwarde Creature and it is made a Sacramente that is to saie an other thinge Againe he saithe Sacramenta sunt Signa rerum Aliud existentia Aliud Significantia Sacramentes are Signes or Tokens of thinges beinge by Substance One thinge and Signifieinge an other thinge So saithe Chrysostome of the Water of Baptisme Cùm hoc Elementum acceperit Spiritum Sanctum fit Sacramentum Et iam non erit Aqua Potationis sed Sanctificationis Non erit Aqua communis sed Refectionis When this Creature of Water hath receiued the Holy Ghoste it is made a Sacramente and nowe it is not Water to drinke but water to Sanctifie Not common Water but Water to Refreshe Thus the Elemente or outwarde Creature bothe remaineth and is changed It remaineth in proper plaine kinde of speache It is changed vnproperly that is to saie by the waie of a Sacramente or a Mysterie So M. Hardinges owne Glose saithe vpon the Decrées Coeleste Sacramentum dicitur Corpus Christi sed Impropriè Vnde dicitur Suo modo Non rei veritate sed Significante Mysterio vt sit sensus Vocatur Corpus Christi id est Significat Corpus Christi The Heauenly Sacramente is called the Body of Christe but vnproperly that is to saie not in plaine and simple manner of speache Therefore S. Augustine saithe It is so called after a sorte that is not in truthe of mater but by a Mysterie signifieinge that the sense maie be this It is called the Body of Christe that is to saie It signifieth the Body of Christe So saithe S. Augustine De Signis differens hoc dico Ne quis in eis attendat quòd sunt sed potiùs quòd Signa sunt id est quòd Significant Intreatinge of Signes or Sacramentes thus I saie Lette noman consider in them that thei be in Substance but rather that they be Signes that is to saie that thei Signifie somme other thinge In this sense meaninge S. Augustine saithe againe Dominus ait Ipse Iohannes est Elias Iohannes autem ipse ait Ego non sum Elias Rectè ergo Iohannes propriè respondit Nam Dominus Figuratè Our Lorde saide of Iohn the Baptiste This is Elias But Iohn him selfe saithe I am not Elias Therefore Iohn answeared wel in plaine manner of vvoordes For our Lorde spake in a Figure Thus in sundrie sortes of speache Iohn is Elias and the same Iohn is not Elian and bothe are true But what better expositoure of S. Ambrose can we finde then S. Ambrose him selfe I truste M. Hardinge wil not saie that so Holy a Father was a falsifier and a lier specially in declaringe his owne minde Thus therefore he saithe Ante Benedictionem Verborum Coelestium alia species nominatur post Consecrationem Corpus Christi Significatur In comedendo potando Carnem Sanguinem quae pro nobis oblata sunt Significamus In Similitudinem accipis Sacramentum Est Figura Corporis Sanguinis Domini Similitudinem pretiosi Sanguinis bibis Before the Blessinge of the Heauenly woordes it is called an other Kinde After the woordes of Consecration the Body of Christe is Signified In Eatinge and Drinkinge wee Signifie the Body and Bloude that were offered for vs. Thou receiuest the Sacramente for a Similitude or for a likenesse It is a Figure of the Body and Bloude of our Lorde Thou drinkest the likenesse of the pretious Bloude Thus like fourme of woordes the same S. Ambrose vseth of the Sacramente of Baptisme Vidisti Aquam Sed non omnis Aqua sanat Sed Aqua sanat quae habet Gratiam Dei. Aliud est Elementum Aliud Consecratio Haste thou seene the VVater But of VVater healeth not But that VVater healeth that hath the Grace of God The Elemente or Creature of Water One thinge and the Consecration is an other thinge Thus the Breade remaineth and thus it is changed It remaineth in Substance but it is changed in Mysterie But M. Hardinge heauily presseth these Woordes Mutantur in Aliud that is saithe he into a thinge of an other Substance For by this phrase is signified a Substantial changinge whiche aptely is called Transubstantiation I will not here vse your courteous eloquence M. Hardinge nor saie vnto you as you saie to others I praie you good Sir but thus I saie I praie you M. Hardinge who gaue you this rule who taught you this Lesson De Coelo est an ex Hominibus Came it from Heauen or is it of Menne Haue the Holy Fathers thus taught you or is it onely you owne fantasie What Grammar What Logique What Philosophie What Diuinitie euer tolde you that Aliud euermore signifieth a
it meaneth the Sacramente of how great a thinge it conteineth as yet ye haue not heard That then whiche ye sawe is Breade and Chalice whiche euen your eyes tel you But that whiche your Faithe requireth to be instructed of Breade is the Body of Christe the Chalice his Bloude If the Substance of Breade remained as before Consecration what neede had they to learne what it were For of them selues they might know we the thinges proponed to be Breade and VVine But S. Augustine ye saie calleth that they sawe Breade and VVine Yea Sir so it was so farre as theire eies tolde them But what their faithe ought to tel them he instructeth them saieinge Breade to witte is the Holy Body of Christe To this Construction muste wee stande by S. Augustine him selfe so set foorthe The B. of Sarisburie S. Augustines woordes are plaine yenough howe so euer it like you to shaowe them with your Gloses Thus he saithe Quod vidistis Panis est Calix quod vobis etiam Oculi vestri renuntiant The thinge that you sawe is the Breade and the Cuppe whiche thinge your eies doo reporte vnto you Where also maie be noted as by the waie that S. Augustine contrarie to your Doctrine M. Hardinge referreth the Iudgmente hereof to the reporte and trial of the senses And againe he saithe of him selfe in the like case Vereor ne ipsis sensibus nostris facere videamur iniuriam quando id loquendo suademus vbi omnes Vires officiumque Sermonis facillimè superat euidentia Veritatis I feare me wee shoulde doo wronge vnto our Senses if wee would goe about to proue that thinge by speakinge wherein the euidence of the Truthe it selfe passeth al dewtie and power of Speache How be it S. Augustine saithe further Quod autem Fides vestra postulat instruenda Panis est Corpus Christi Calix Sanguis This Obiection maie be answeared by that is saide before These twoo saieinges are bothe true Hesychius saithe Mysterium nostrum simul Panis Caro est Our Mysterie is bothe Breade and Fleashe It is Breade in Substance in deede It is also the Body of Christe not in Substance but in a Mysterie Your owne Glose saithe as it is before alleged Dicitur Corpus Christi sed impropriè Vt sit sensus Vocatur Corpus Christi id est Significat Corpus Christi It is called the Body of Christe but vnproperly or not in dowe and vsual fourme of speache The meaninge thereof maie be this It is called Christes Body that is to saie It Signifiethe Christes Body In a Sacramente wee muste beholde not onely the outwarde Elemente but also the thinge it selfe whereof it is a Sacramente S. Augustine saithe Si ad ipsas res visibiles quibus Sacramenta tractantur animum conferamus quis nesciat eas esse corruptibiles Si autem ad id quod per illas res agitur quis non videat non posse corrumpi If wee consider the visible Creatures wherein the Sacramentes are ministred who knoweth not they be thinges corruptible But if wee consider the thinge that is wrought thereby who seeth not It cannot be corrupted And in the same place before alleged S. Augustine fully expoundeth his owne meaninge in what sense the Breade maie be called the Body of Christe These be his woordes Christus leuauit Corpus suum in Coelum vnde venturus est vt iudicet viuos mortuos Ibi est modò sedens ad Dextram Patris Quomodò est Panis Corpus eius Et Calix vel quod habet Calix quomodò est Sanguis eius Ista Fratres ideò dicuntur Sacramenta quia in eis aliud videtur aliud intelligitur Christe hathe lifted vp his Body into Heauen from whence hee shal comme to iudge the quicke and the deade There is hee nowe sittinge at the Right Hande of the Father Hovve then is the Breade his Body And the Cuppe or that is in the Cuppe howe is it his Bloude His answeare is this O my Brethren these be called Sacramentes for that in them one thinge is seene and an other thinge is vnderstanded Thus therefore the thinge that wée sée with our Bodily eies is the very Nature and Substance of Breade but the thinge that wee see with our Faithe is the very Natural Body of Christe sittinge in Heauen and represented vnto vs in the Mysteries Nowe I beseeche thée good Christian Reader marke what Discante M. Hardinge plaieth vpon these woordes S. Augustine saithe Beleeue the Iudgemente of your eies M. Hardinge saithe Senses be deceiteful Beleeue not the Iudgemente of your eies S. Augustine saithe The thinge that you see is Breade M. Hardinge saithe It is not so it is no Breade So handsomely this Glose groweth to the Texte The Apologie Or that whiche Origen saithe The Breade whiche is Sanctified by the Woorde of GOD as touchinge the Material Substance thereof goeth into the Belly and is caste out into the priuie M. Hardinge In alleginge Origen Sir Defender ye plaie your accustomed false plaie corruptinge his sentence and falsifieinge his woordes For they be not as you recite them but thus Ille cibus qui sanctificatur per Verbum Dei pèrque obsecrationem iuxta id quod habet materiale in ventrem abit in secessum eijcitur That meate whiche is Consecrated by the VVoorde of God and by Praier accordinge to that Material whiche it hathe it goeth into the belly and is voided foorthe into the Priuie Here neither nameth he Breade as you doo to cause the people to thinke it is but very Breade but meate And that you haue in your Latine ▪ Quod quidem ad Materiam attinet whiche is by your Interpreter As touchinge the Material Substance thereof it is not Origens but your owne forged stuffe to deceiue the ignorante withal to th ende they might be moued by your false handlinge of that Doctour to beleeue the mater and Substance of very Breade to remaine He speakethe not of the mater of Breade but of that whiche is Material in this Sacramente meaninge the Accidentes or Qualities remaininge after Consecration whiche be Material but not the mater it selfe of Breade as Mater is taken for the one parte of a perfect Substance and the same Accidentes be voided foorthe as Origen had good cause by occasion of Christes woorde to declare you had none to recorde the same But it liked your filthy sprite withe vile woordes to bringe that Holy Mysterie and Blessed Sacramente into contempte VVherein ye do the Deuil Authour of al Herisies the greatest seruice that maie be deuised The B. of Sarisburie Heresies false plaie Falsehed Falsifieinge Vile vvoordes Filthy Spirites are nowe becomme M. Hardinges ordinarie and vsual Eloquence Here haue we corrupted as he saithe and belied Origen for that wee place this woorde Panis in steede of Cibus And for that wee saie Panis quod ad Materiam attinet in steede of these
out of a Shelle Phy for shame Doo vvee not blusshe at sutche foolishnesse Are vvee not vveery of sutche superstition And yet biside al this liuinge in sutche curiouse delicacie wee looke to be praysed for our Fastinge To leaue al others Erasmus a man of greate Iudgemente saithe Maior est in his rebus Superstitio apud Christianos quà m vnquam fuit inter Iudaeos There is more Superstition herein emonge Christians then euer was emonge the Iewes Wée weighe not the choise of Fishe or Fleashe but the burthen of the minde and the snare of the Conscience But to passe ouer your néedelesse Lenten talke the Feaste that wee sette before the people is neither drie nor carrien notwithstandinge it liketh you by your vnciuile termes so to cal it but Spiritual Holy and Heauenly I meane the very Body of Iesus Christe the Sonne of God to the comforte and reliuinge of Body and Soule And yet for as mutche as it so wel deliteth your eares to calle it carrien wée refuse not the name Chrysostome likewise although in more reuerende and Ciuile sense calleth it Carrien These be his woordes Vbi est Cadauer ibi sunt Aquilae Cadauer Domini corpus est propter Mortem Aquilas autem appellat vt ostendat ad alta eum opotere contendere qui ad hoc Corpus accedit nihil cum terra debere illum habere commune nec ad inferiora trahi repere sed ad superiora semper volare in Solem Iustitiae intueri mentisque oculum habere acutissimum Aquilarum enim non Graculorum est haec Mensa Where as the carrien is there are the Egles The Carrien is the Body of Christe in respecte of his Deathe But he nameth Egles to shewe that who so wil approche to this Body muste mounte alofte and haue no dealinge with the Earthe nor be dravven and creepe dovvnevvarde but must euer more flee vp and beholde the Sonne of Iustice and haue the eie of his minde quicke and sharpe For this is a Table of Egles that flee on highe not of Iaies that créepe beneathe Ye adde further But saie ye at the Lordes Supper Christe geueth him selfe verily presente To what purpose I praie you That wee maie Eate him saie ye by Faithe and Sprite VVel reasoned forsoothe Now forsoothe M. Hardinge this is Hicke Scorners Logique farre vnméete for a man of your grauitie Haue ye foregotten saie you the geuinge to eate and eating that whiche is geuen to be Relatiues one of them hauing relation to the other If Christe doo exhibite him selfe verily presente dooth not he so exhibite or geue him selfe as he wil be receiued If he geue him selfe verily present wee take him verily Presente And then wee eate him verily Presente not onely by Faithe and sprite but by takinge him into our Mouth and Belly Verily M. Hardinge this of your parte was not very wel reasoned For a man maie haue Christe verily Presente although he haue him not in his mouth S. Augustine saithe Habes Christum In Praesenti per Signum In Praesenti per Fidem In Praesenti â–ª per Baptismatis Sacramentum Thou haste Christe in the time Presente by his Signe or Token In the time Presente by Faithe In the time Presente by the Sacramente of Baptisme And S. Augustine imagineth Christe thus to saie vnto the people of Caperâ—aum Non hoc Corpus quod videris manducaturi estis Ye shal not eate with your bodily mouthe this Body of mine that you see Wée remember wel the Relation that is bitweene Geuing and Receiuing and therefore wée marueile so mutche the more that you so vnskilfully woulde abuse it For as Christe offereth his Body Spiritually to our Faith and Sprite euen so Spiritually by our Faithe and Sprite wée receiue it And where ye saie Wée take Christes Body into our Mouthes and Bodies as hauing foregotten that Christe saithe The woordes that I haue spoken be Sprite and Life S. Augustine woulde soone haue remoued you from this grosse errour For thus he saithe vnto you Quid paras Dentem Ventrem Crede manducasti What preâ—arest thou thy Tooth and thy Belly This Eatinge is Spiritual Beleeue in Christe and thou haste eaten S. Ambrose saithe Fide tangitur Christus Fide videtur Non tangitur Corpore non oculis comprehenditur By Faithe Christe is touched By Faithe he is seene He is not touched vvith Body He is not seene with eie Likewise saithe Gregorius Nyssenus S. Basiles Brother Ego aliam Escam agnosco quae Similitudinem quandam proportionis escae huis corporis gerat Cuius voluptas atque suauitas ad animum solummodò transeat I knowe an other kinde of Meate bearing the Likenesse and resemblance of our bodily Meate for yâ— this inwardly féedeth the minde as the other outwardely féedeth the body The pleasure and sweetenesse whereof goeth not into yâ— Mouth or Belly but passeth onely into the soule Thus wée vnderstande our selues M. Hardinge and deceiue not as you saie the Soules that Christe hath bought God foregéeue you and others that so haue donne that the Bloude of many be not required at your handes Your errour ye saie in makinge the Presence of Christe in Baptisme like to his Presence in the Supper is too grosse Here is one erroure more then any of the Learned Catholique Fathers euer noted S. Chrysostome saithe In the Sacramente of Baptisme wee are made Fleashe of Christes Fleashe and Bone of his Bones S. Bernarde saithe Lauemur in Sanguine eius Let vs be vvasshed in his Bloude Leo saith Christi Sanguine rigaris quando in Mortem ipsius Baptizaris Thou arte vvashte in the Bloude of Christe when thou arte Baptized in his Death By these fewe it maie appeare that Christe is Presente at the Sacramente of Baptisme euen as he is Presente at the Holy Supper Onlesse ye wil saie wée maie be made Fleashe of Christes Fleashe and be washte in his Bloude and be partâ—takers of him and haue him Presente without his Presence Therefore Chrysostome when he hath spoken vehemently of the Sacramente of the Supper he concludeth thus Sic in Baptismo Euen so is it also in the Sacramente of Baptisme The Body of Christe is likewise Presente in them bothe And for that cause Beda saithe Nulli est aliquatenus ambigendum tunc vnumquenque Fidelium Corporis Sanguinisque Dominici participem fieri quando in Baptismate Membrum Christi efficitur Noman maie doubte but euery Faitheful man is then made partetaker of the Body and Bloude of Christe vvhen in Baptisme he is made the Member of Christe As for your Real and Fleashely Presence it hath benne often talkte of on your parte but neuer proued Wée saie Wée touche not christes Body with our Mouthe or Téeth VVhat saie you be ye vsed to swallowe down whole morselles Sutche childishe and waÌ„ton talke M. Hardinge specially in the debatinge of maters of Religion woulde better becomme somme
lighter Personne Wée knowe that as S. Augustine saithe Gratia Christi non Consumitur morsibus The Grace of Christe is not Consumed by moreselles Ye might haue made the like answeare to S. Augustine For he saith to you as I haue alleaged him before What prepareste thou thy Toothe and thy Belly O M. Hardinge the Eatinge of the Body of Christe is a woorke Spiritual and needeth neither brusinge of toothe nor swallowinge of throte nor healpe of the owtwarde and bodily mouthe If ye know thus mutche why doo you dissemble it If ye know it not ye comme too rathe to speake of these thinges S. Basile saith Est Spirituale Os Interioris Hominis quod nutritur recipiens Verbum vitae quod Verbum est Panis qui descendit de Coelo There is a Spiritual Mouthe of the Inner man whiche is nourished by receiuinge Christe the Woorde of Life whiche is the Breade that came from Heauen Againe he saith Gustare videâ—e quòd suauis est Dominus Saepe obseruauimus vires animi habere nomina ab aliqua similitudine Membrorum Corporis Quoniam ergo Dominus noster est Verus Panis eius Caro est Verus Cibus necesse est eam voluptateÌ„ quae ex illius Panis delectatione affertur in nobis per gustum existere Spiritualem Taste ye and see that our Lorde is groceous Wee haue oftentimes marked that the Powers of the minde haue theire names from somme likenesse of the partes of the Body Therefore seeinge our Lorde is Breade in deede and his Fleashe is Verily Meate it cannot be chosen but the pleasure and sweetenesse of that Breade muste be wrought in vs not by our bodily mouthe but by the Spiritual taste of the soule S. Cyprian saith Esus Carnis eius quaedam est auiditas quoddam desiderium manendi in eo The Eating of that Fleashe is a certaine greedinesse and a certaine desire to dwelle in him S. Augustine saith Ipse est Panis Cordis nostri Christe is the Breade not of our Belly but of our Harte And againe Intus Esuri Intus siti Hunger thou vvithin Thirste thou vvithin Likewise againe he saithe videâ—e Fratres Panem Coelestem Spirituali Ore manducate O my Brethren beholde this Heauenly Breade Eate it with the Spiritual or Inner Mouthe of the Minde Thus are wee taught to eate that Spiritual Meate without chewinge or swallowinge or vse or office of the bodily Mouthe Therefore S. Augustine saith Non manducans manducat manducans non manducat He that eateth not eateth and he that eateth eateth not But Chrysostome saith Quod omnium Maximum est atque Praecipuum in terra non conspicaris tantùm sed etiam tangis nec tangis tantùm sed etiam comedis The greattest and woorthiest thinge that is thou dooste not onely beholde in the Earthe but also toucheste it Neither dooste thou onely touche it but also catest it Here I beseche you M. Hardinge dissemble no lâ—nger but speake plainely Howe doo you beholde the Body of Christe in the Sacramente With what senses With what eies doo you sée it If ye saie with your bodily eies why saie you Christes Body is there Inuisible couered with Accidentes and cannot be séene If ye saie as it is in deede that yée see the same Body onely with the Spiritual eies of your Minde then ye allege Chrysostome directely and plainely againste your selfe But S. Augustine saithe Habet Fides oculos suos Faithe hath her eies to see vvithal And S. Bernarde saithe Visio animae intellectus est The seeinge of the Soule is vnderstandinge With these eies wée sée Christe that is to saie wée vnderstande Christe or beléeue in Christe S. Augustine saith Velamen positum erat contra faciem eorum ne viderent Christum in Scripturis There was a vele laide ouer theire face that they shoulde not see Christe in the scriptures Chrysostome saithe Non tantum praestare possunt Corporales oculi qui visibilia cernunt quantum oculi piritus qui ea quae non videntur néque subsistunt videre possunt These bodily eies that see thinges visible cannot doo so mutche as the eies of the Sprite For theise eyes are hable to see the thinges that be not seene and haue no beeinge Likewise againe he saithe Oculi animi etiamsi Parietes etiami moenia etiamsi montium moles etiami coelorum Corpora compererint obstantia omnia facilè praetercurrunt The eies of the minde notwithstandinge they finde VValles or Mountaines or the Bodies of the Heauens to stande againste them yet wil they easily passe through them al. With these eies saithe Chrysostome wee see that moste woorthy and moste glorious Body of Christe Therefore he saithe Credamus videmus Praesentem Iesum Let vs beleeue and vvee see Iesus Presente before vs. Likewise S. Hierome saithe Est intelligentia Spiritualis qua Christus cernitur There is a Spiritual vnderstandinge vvherevvith Christe is seene Otherwise S. Ambrose saithe Christum nunc secundum veritatem videre non possumus As now according to the Truthe with bodily sight vvee cannot see Christe Nowe as the Body of Christe is seene so is it touched and as it is touched so is it Eaten But it is not seene with Bodily eies It is not touched with bodily fingers For S. Ambrose saith Fide tangitur Christus Fide Christus videtur By Faithe Christe is touched By Faithe Christe is seene Therefore the Body of Christe is not Eaten with the bodily mouthe but onely by Faith whiche is the Spiritual mouthe of the Soule Iudas ye saye who had but a meane Faithe bicause he receiued the Sacramente receiued Him also O howe mutche is poore Iudas beholden to these menne Christe calleth him the Childe of Perdition S. Iohn saithe The Diuel was entred into him Againe Christe saithe He was a Diuel Therefore this Meane Faithe that you allowe him muste néedes be a very litle prety Faithe euen sutche a Faithe as ye might wel allowe the Diuel Yet with the same Meane Faith ye saie Receiuinge the Sacrament he receiued Christe also Firste it is not wel and thorowly agreed vpon that Iudas receiued the Sacrament or was present at al at the Laste Supper S. Hilarie saithe plainely He was gonne foorthe aboute his wicked pourpose and receiued it not But be it that S. Hilarie were deceiued and that Iudas receiued the Sacramente Yet as it is saide before Christes Body is one thinge and the Sacramente of Christes Body is an other thinge S. Augustine saithe Discipuli manducabant Panem Dominum Iudas Panem Domini contra Dominum The Disciples did eate the Breade vvhiche is the Lord But Judas did eate not the Lorde but the Sacrament whiche is the Breade of the Lorde against the Lorde And yet in plainer sorte he saithe Christus adhibuiâ— Iudam ad Conuiuium in quo Corporis Sanguinis sui Figuram Discipulis suis Commendauit tradidit Christe
Solio cui nos quoque Moderatores Imperij nostra Capita submittamus Place ye sutche a man in the Bishoppes Chaire vnto whom wee our selues that goueine the Empiere maie stoope our Heade For the Prince is bounde to the Obedience of Goddes VVoorde no lesse then if he were a priuate Subiecte And if he refuse to heare and to reuerence the same as the declaration of Goddes Holy Wil he is accursed But what is this M. Hardinge to your pourpose Woulde you therefore that the Kinge shoulde sweare his Obedience vnto the Bishop In this respecte by your owne Learninge any Simple Prieste maie wel be aboue the Pope So saithe your owne Doctoure Panormitane Papa tenetur Confiteri in eo actu Sacerdos est Maior illo The Pope is bounde to Confesse him selfe And in that acte of Confession the Prieste is aboue him And againe Papa non potest cogere Sacerdotem vt reuelet Confessionem quia in illo actu Sacerdos est Maior quà m Papa The Pope cannot compel a Prieste to open that hath benne saide vnto him in Confession For in that Acte the Prieste is greater then the Pope Yet I trowe yée woulde not therefore the Pope shoulde sweare Obedience to a Prieste This therefore M. Hardinge it is that gréeueth vs to sée the poore Stoole of Humilitie whereon S. Peter sate blowen vp nowe into a Mounte of Pride and the Pope to require Homage and Fealtie of Kinges and Emperours as of his Subiectes It gréeueth vs to sée you and others your felowes in respecte of the Pope so mutche not onely to abase but also vilely to abuse the Maiestie of them vnto whom Christe and his Apostles were alwaies obediente Remember what one of yours hath written and published to the worlde in this behalfe Stanislaus Orichonius saithe thus Tantùm Sacerdos praestat Regi quantùm homo praestat bestiae Quantùm Deus praestat Sacerdoti tantùm Sacerdos praestat Regi Qui Regem anteponit Sacerdoti is anteponit Creaturam Creatori A Prieste is so mutche aboue a Kinge as a Man is aboue a Beaste As mutche as God is better then the Prieste so mutche is the Prieste better then a Kinge He that setteth the Kinge before a Prieste setteth the Creature before the Creatoure It gréeueth vs to sée S. Gregories woordes by S. Gregories Successours so proudely broken For thus he wrote welneare a thousande yéeres sithence vnto the Emperoure Mauritius againste Iohn the Bishop of Constantinople claiminge then the same Vniuersal Authoritie that is nowe vsurped by the Pope Ille coercendes est qui Sanctae Vniuersali Ecclesiae iniuriam facit qui corde tumet qui gaudere de Nomine Singularitatis appetit qui Honori quoque Imperij vestri se per priuatum vocabulum superponit Your Maiestie muste represse him that do the this wronge vnto the Holy Vniuersal Churche that swelleth in harte that desireth to enioie a Name of Singularitie that also by a priuate Title callinge him selfe the Vniuersal Bishop placeth him selfe ouer and aboue the Honoure of your Empiere Touchinge the knowledge of Goddes woorde and cases of Religion certaine it is the Kinge is inferiour to a Bishop But if the Bishop be negligente and doo not his office or if he be wilful and doo it not rightly or if he be ignorante and cannot doo it Then is the Bishop vnder the Prince Subiecte to his checke and by him maie be pounished So writeth the Emperoure Constantinus vnto the people of Nicomedia Si quis Episcoporū in consultè tumultuatus sit Ministri Dei hoc est mea executione illius audacia coercebitur If any Bishop vnaduisedly woorke trouble his boldenesse shal be repressed by the Order of Goddes Minister that is to saie by my execution Therefore S. Paule saithe Let euery soule be Subiecte to the Higher Powers Whereunto S. Chrysostome addeth these woordes Etiamsi Apostolus sis etiamsi Euangelista etiamsi Propheta siue quisquis tandem fueris Neque enim Pietatem subuertit ista subiectio Although thou be an Apostle although thou be an Euangeliste although thou be a Prophete or what one so euer thou be yet be thou Subiecte to the Higher Powers For Godlinesse is not hindered by sutche subiection Your quarrel ye saie is againste Christe For his personne the Pope beareth Haue ye not readen He that despiseth you despiseth me Tel vs I praie you saie you doothe the Pope cal him selfe any Princes or Emperours Vicegerent and not rather the Vicare of Christe alone It forceth not greately by what title the Pope liste to claime He cannot lightly wante Authoritie while he maie penne his owne Commission I trows wee maie saie of him as Cicero saide sommetime of one in Rome Asinius Senator Voluntarius Lectus ipse à se Asinius is a very vvillinge Senatour him selfe appointed and chosen by him selfe Verily Antichriste shal sit in the Temple of God euen in the place of Christe and beare him selfe as Christes Vicare Howe be it Let the Pope doo the duetie of a Bishop Let him Exhorte Let him Preache Let him dispense Goddes Mysteries Let him fulfil his Office Let him doo the parte of an Euangeliste And wée wil loue him and reuerence him although not as Christes Vicare General yet at leaste as a Bishop Otherwise wee muste saie vnto him as S. Gregorie saide sommetime to Cyriacus the Bishop of Constantinople Omnes Magnos esse Honorabiles cupio quorum tamen Honor Honori Omnipotentis Dei non detrahat Nam quisquis se contra Deum Honorari appetit mihi Honorabilis non est I wishe that al menne shoulde be greate and honorable so that theire honoure be not preiudicial to the honoure of Almighty God For who so euer shal desire him selfe to be honoured againste God shal not be honourable vnto mee One highe woorthy Reason wée alleged out of your Pope Innocentius the thirde The Sonne is higher and greater then the Moone Ergo the Pope is higher and greater then the Emperoure This Pope Innocentius is he that saide Either he would lose his Miter or els he would pul the Emperoure Philips Emperial Crovvne from his Heade Malice ye saie blinded vs otherwise wee might haue seene other his more substantial and better Reasons So were it néedeful M. Hardinge for certainely this Reason is very simple But the beste of his Reasons ye can finde is this The Soule is aboue the Body Ergo The Pope is aboue the Emperoure And howe like ye this Reason saie you Uerily as a Reason without sense or Reason sutche as be many of your makinge By the like Reason you maie saie The Cooke is alwaies aboute the Fire The Fire is the highest of al Elementes Ergo of al Sciences the Cookes occupation is the highest By the same Reason ye maie proue that the highest Emperoure is Subiects not onely to the Pope but also to euery simple Prieste Yea further of the same Reason there muste néedes folowe
S. Hierome was shamefully deceiued and wrote of ignorance he knewe not what Likewise yée saie That weé reporte of Pope Iohn is moste false Our reporte is That Pope Iohn denied the Immortalitie of the Soule not thorowly and altogeather but onely in that he saide Vntil the time of the Laste Iudgement the Soule lieth stil as in a traunse as doothe the body vvithout sense of ioie or paine Wherein he not onely withstoode the expresse Woorde of God but also vnwares quite ouerthrewe his owne whole Kingedome of Purgatorie which is the greatest fairest of al his three Crownes For what auaile his Pardōnes Trētalles if the soule lie stil a sléepe vntil the daie of Iudgemēt feele no paine Verily after the laste Iudgement by common consente there shal be no Purgatorie Nowe if there be no place of Purgatorie neither before nor after the laste Iudgement then maie wée wel conclude that absolutely without doubte there is no Purgatorie The firste Authours of this erroure as S. Augustine saithe were the Heretiques called Arabici Touchinge Pope Iohns erroure Gerson saithe thus Iohannes Papa 22. decreuit c. Pope Iohn 22. decreed that the Soules of the wicked should not be pounished before the daie of the laste Iudgemente whiche erroure the Vniuersitie of Parise condemned for Heresie and caused the Pope to recante One of your owne Cōpanions of Louaine saith Pope Iohn keapte this erroure secretely to him selfe and neuer had the open consent of the Churche of Rome And for better excuse hereof he saithe Petrus non Fidem Christi sed Christum salua Fide negauit Peter denied not the Faith of Christe but his Faith saued he denied nomore but Christe And so by this prety shifte of your Louanian Diuinitie yée haue bothe Christe without Faithe also Faithe without Christe Thus M. Hardinge it is plaine by your owne Doctoures Felowes y◠our reporte of Pope Iohn is neither a false sclaunder as you saie nor proceedeth of detestable and vvicked malice For the reste yée saie vvee belie Pope Zosimus He corrupted not the Councel of Nice For trial whereof I referre mee selfe to my Former Replie vnto your Answeare Certainely what so euer learned man wil stande in denial hereof he must néedes want coloure in his face The fraude was notoriously found detected to y◠who le world by y◠Ancient Learned Fathers Cyrillus Articus y◠one being Patriarke of Alexandria the other of Antioche and was reproued and published by twoo hundred and seuenteene Bishoppes openly in the Councel of Aphrica The peeuishe forged Epistle that yée allege vnder the name of the Learned Godly Father Athanasius The fantastical burninge of the Canons of Nice without fire with other your like childishe vanities scarcely méete for children to plaie withal are likewise answeared One of your owne Louanian companie confesseth that in the late Councel of Florence the Greekes there made open complainte that the Bishop of Rome had corrupted the Canons of the Councel of Nice Alypius y◠Bishop of Tagastā speakinge hereof in the Councel of Carthage saith thus Adhuc tamen me mouet quoniam cùm inspiceremus Graeca Exemplaria huius Synodi Nicenae ista ibi nescio qua ratione minimè inuenimus Yet this thing moueth mee that when wee examined and conferred the Originalles of the Nicene Councel vvritten in Greeke I knowe not by what meanes thiese thinges wee founde not there Yet Pope Bonifacius to saue the Credite of the See of Rome was forced to saie and publishe openly that the saide Alypius and Aurelius the Bishop of Carthage S. Augustine the Bishop of Hippo and two hundred and fourteene other Bishoppes that had espied and reueled this falsehedde were al enflamed leadde by the Diuel And one of your owne suddaine Doctoures of Louaine saithe Haec omnia tanquam somnia tāquam fabulae tanquam superflua abolita antiquata calcata sunt Al these Decrees of these Councelles of Carthage and Aphrica are abolished and repealed and trodden vnder foote as Dreames and Fables and thinges superfluous This M. Hardinge is the weighinge of your Councelles If they like you they are the expresse Voices of the Holy Ghoste If they like you not they are Dreames and Fables and thinges Superfluous Camotensis yée saie is somme woorshipful Doctour sutch as by our owne iudgement might passe in the Blacke garde Yet was he a Bishop M. Harding in al respectes far better thē either your Leontius or your Hippolytus or your newe founde Clemens whom yée cal the Apostles Felovve or your vaine fable of Amphilochius Yée woulde séeme to finde faulte with the name thinke wée should not haue written Camotensis but rather Iuo Carnotensis Your gheasse yée shewe vs but reason thereof yee shewe vs none Yee might as wel haue saide Fulbertus Carnotensis who beinge very mutche consumed and spente with sicknesse as it is learnedly noted emonge other your Verities for a restoratiue suckte our Ladies breaste and by vertue thereof was made whole Yée might likewise haue gheased it had benne Io. Sarisburiensis otherwise called by somme Rupertus Carnotensis For he saithe In Ecclesia Romana sedent Scribae Pharisaei In the Churche of Rome sitte the Scribes and the Phariseis But in déede this Writers name is Iohannes Camotensis alleged by Cornelius Agrippa His woordes be these Angelis praecipiunt potestatem habent in Mortuos Vim faciunt Scripturis vt habeant Plenitudinem Potestatis Ipse Papa iam factus est intolerabilis Eius pompam fastum nullus Tyrannorum vnquam ae quauit Legati Romanorum Pontificum sic bacchantur in Prouincijs acsi ad flagellandam Ecclesiam sathan egressus sit à facie Domini Thei saie theire Commaundementes vpon the Angels of God They haue power vpon the Deade Thei wreast and racke the Scriptures that they maie haue the Fulnesse of Power The Pope him selfe is nowe becomme vntolerable No Tyran was euer hable to matche him in Pompe and Pride The Popes Legates keepe sutche reuel in Kindomes and Countries as if Sathan were sente abroade from the face of the Lorde to scourge the Churche This is not your Iuo Carnotensis It is Iohannes Camotensis And this is his iudgemente of your Churche of Rome The Apologie Cap. 6. Diuision 1. What wil ye saie if the Popes Aduocates Abbates and Bishoppes dissemble not the mater but shewe them selues open enimies to the Gospel and though thei see yet wil not see but wrie the Scriptures and witingly and knowingly corrupte and countrefeite the VVoorde of God and fouly and wickedly applie to the Pope al the same thinges whiche euidently and properly be spoken of the Personne of christe onely nor by no meanes can be applied to any other And what though they saie The Pope is al and aboue al Or That the Pope can doo asmutche as christe can doo and That one iudgement place and one coūcel House
common weales The B. of Sarisburie Concerning the title of Supreme Head of the Churche wée néede not to searche for Scriptures to excuse it For firste wée diuised it not Secondly wée vse it not Thirdly our Princes at this presente claime it not Your Fathers M. Harding firste entitled that moste Noble and moste Woorthy Prince Kinge Henrie the Eighth with that Vnused and Strange Style as it maie wel be thought the rather to bringe him into the talke and sclaunder of the worlde Howe be it that the Prince is the Highest Iudge Gouernoure ouer al his Subiectes what so euer as wel Priestes as Laie menne without exception it is moste euidente by that hath benne already saide by that shal be saide hereafter by the whole course of the Scriptures and by the vndoubted practise of the Primitiue Churche Verily the Prince as it shal afterwarde better appeare had Bothe the Tables of the Lavve of God euermore committed to his charge as wel the Firste that perteineth to Religion as also the Seconde that perteineth to Ciuile Gouernemente But nowe M. Hardinge if a man would aske you by what VVoorde of God your Priestes and Bishoppes haue exempted them selues from the Iudgement and Gouernement of theire Princes Or by what VVoord of God the Princes hande is restreined more from his Cleregie then from other his Subiectes or by what VVoorde of God yee woulde stablishe Tvvoo Supreme Gouernoures in one Realme I marueile in what Scriptures yée woulde seeke to finde it Your owne Doctoures and Glosers saie as it is before alleged Quaeritur quis exemit Clericum de Iurisdictione Imperatoris cùm priùs esset illi Subiectus Dicit Laurentius quòd Papa de consensu Principis Question is moued who hath exempted the Prieste from the Iurisdiction of the Emperour whereas before he was his Subiecte Laurētius saith not the VVoorde of God but the Pope exempted him by the Consente of the Prince Further M. Hardinge we beséeche you by what VVoorde of God can your Pope claime him self to be the Heade of the Vniuersal Churche of God Where is it recorded Where is it written In what parte of the Testamente Newe or Olde In what Lavve In what Prophete In what Epistle In what Gospel Where is his Headship Where is his Vniuersal Povver If yée can finde it then maie yee shewe it If it cannot be founde then shoulde yée not saie it As for that you and other your Felowes haue alleged before for proufe hereof it is so childish so weake that I thinke yée cannot now comme againe with the same without blusshinge Touchinge the Right that wée saie belongeth vnto al Christian Princes it hath benne inuested and planted in them from the beginninge For to leaue other Authorities of the Scriptures Pope Eleutherius him selfe wrote thus vnto Lucius sommetime Kinge of this Realme of Englande Vos estis Vicarius Dei in Regno iuxta Prophetam Regium You are Goddes Vicare vvithin your ovvne Realme according to the Prophete Dauid Paule the Bishop of Apamea writeth thus vnto the Emperoure Iustinian in a cause mere Ecclesiastical touchinge Religion Transtulit ipsum Dominus vt Plenitudinem directionis vestrae custodiret Serenitati Our Lorde hath taken Pope Agapetus awaie that he might leaue the Fulnesse of order concerninge these Heretiques Dioscorus and Eutyches vnto your Maiestie Tertullian saith Colimus Imperatorem vt hominem à Deo Secundum Solo Deo Minorem Wee Woorship the Emperoure as a man nexte vnto God and inferioure onely vnto God And nothwithstanding the name of Heade of the Churche belonge peculiarely and onely vnto Christe as his onely Right and Enheritance for as the Churche is the Body so Christe is the Heade yet maie the same sommetimes also be applied in sober meaning and good sense not onely vnto Princes but also vnto others far inferiour vnto Princes Chrysostome saithe Videntur mihi istae mulieres Caput fuisse Ecclesiae quae illic erat It seemeth vnto mee that these vveemen vvere the Heade of the Churche that was at Philippi Likewise againe speaking of the Emperoure he saithe thus Laesus est qui non habet parem vllum super terram Summitas Caput omnium super terram hominum Wee haue offended him that in the Earthe hath no peere the Toppe and the Heade of al menne in the VVorlde If he were the Heade of al menne then was he the Heade not onely of Bishoppes and Cardinalles but also of the Pope him selfe Onlesse the Pope were no man To conclude our Princes néede nomore to claime their Lawful Authoritie and Emperial Righte by y◠Exāple of Nero whereof yée haue moued mutche vntimely and wanton talke then your Pope néedeth to claime his Vsurped Coloured Power by the Examples of Annas and Caiphas The Apologie Cap. 11. Diuision 2. For besides that a Christian Prince hath the charge of Bothe Tables committed to him by God to the ende he maie vnderstande that not Temporal maters onely but also Religious and Ecclesiastical Causes perteine to his office c. M. Hardinge You wil proue that Ecclesiastical causes perteine to a Kinges of fice because he hath the charge of bothe tables If you meane that a Kinge is bounde to kepe bothe tables of the lawe so is also euery priuate man And yet as no priuate man is supreme heade of the Churche by kepinge them so neither the Kinge is proued thereby the supreme heade If you meane that the Kinge ought to see others to kepe bothe tables of the lawe that maie he do either in appointinge temporal paines for the transgressours of them or in executinge the saide paines vpon the transgressours But as he cannot excommunicate any man for not apperinge when he is called so can he not iudge al causes of the lawe For if a man sinne onely in his harte as for example in murther or aduoutrie the Kinge cannot haue to do with him And yet the true supreme heade of the Church shal haue to do with him For that malicious and sinful thought shal neuer be foregeuen excepte the party come to be absolued of theire Successours to whom Christe saide whose sinnes ye forgeue ▪ they are forgeuen and whose sinnes ye reteine they are reteined To committe murder in harte is a sinne and it is reteined vntil it be forgeuen Neither can it be forgeuen vntil he that is Iudge by the keie of discretion perceiue that it is to be forgeuen VVhich he cannot know vntil it be confessed with a contrite hart by him who onely knoweth it and is bounde to tel it for absolutions sake If then there be a iudge who can see the lawe kepte in an higher pointe and beyond the reache of the King surely the King shal not be supreme head ▪ sith an other is more like to God then he A◠who is iudge of the inwarde conscience whereunto no Kinge reacheth but onely the minister of Christe ▪
a Mouse maie eate the Bodie of Christe M. Hardings Doctours cannot tel 236. 260. The order of Monkes in olde times 624. Superstition and couetousnes in Monkes 625. Monkes life Gods seruice 509. Lavveful suppressinge of Monasteries 600. Monasteries suppressed by the godly Fathers 510. Monkes liuinge by their labour of theire handes 508. 509. 510. Monkes from Christe and the Prophetes 66. To be the Mother of God is lesse then to be the childe of God 314 Multiplication of keies 145. N. Nevvenes in ReligioÌ„ 32. 490. 491. Nominales and Reales 344. Nouatus 134. O. Obedience 16. Obedience vnto man 345. Christes Body offered in vvhat sense 277. Oile hallovved 20. Oile in S. Iames. 73. One Head one Iudge 336. One onely Bishop 122. 451. 452. Peter the Onely Bishop 106. One Heade 101. One Shepheard one Flocke 102. One Bishoprike ExpouÌ„ded 112. 113 Open confession 140. Origens Iudgement of the Sacrament 501. Our God our Lorde My God my Lorde 386. P. Paphnutius 173. The storie of Paphnutius reproued ibid. Parlaments holden vvithout coÌ„sente of Bishoppes 596. Pardons 402. Maters of Religion determined in Parlament 596. Parlament no Parlament 595. Patriarkes vvithout office 714. VVe maie not beleeue Paule if he speake as of him selfe 108. Paule had no neede of Poter 106. S. Paule and S. Iames accorded 75 Pauperes à Lugduno 454. The People dothe communicate by the mouth of the Priest 297 The People is in the cuppe 283. Patience in Persecution 335. Persecution a tokeÌ„ of the truthe 10. Persecution for Loue. 24. 25. The Godly vvoorke no Persecution 732. The vvicked complaine of Persecution 730. Truthe grovveth by Persecution 484. PersecutioÌ„ deliting in Bloud 30 Persecution for the Truthes sake 484. The Churche encreaseth by Persecution 31. Peter ouer mutche auanced 111. Peter the Shepheard and the Apostles the sheepe 106. Peter Martyr and others falsely slaundered 475. The Apostles receiued theire povver of Peter 106. Petrê° Aloisius the Popes sonne 382 Pius 4. endangered by his Cardidinalles 41. The Popes Chaire of Porphyrie stoane 379. The Pope preuaileth by darknes and Ignorance 698. VVhether the Pope be Iudas or Peter it skilleth not 622. A certaine Diuine Povver in the Pope 541. The Pope is the Heade springe of al Lavves 542. 543. The Pope Lorde and God 540. The Pope hathe povver ouer the Angels of God 543. Popes and Cardinalles nothingâ— differinge from ciuil Princes 640. 641. The Pope Vicar to Iulius Caesar 674. The Popes Pardons 547. 548. The Pope succedeth Constantinus 674. The Pope noted for Antichriste 457. 458. 459. 460. Al other Bishoppes receiue of the Popes fulnesse 531. The Pope maie not be iudged by any Prince or other povver 532 533. The Pope vseth bothe siverdes 522. 523. 528. Emperours kinges receiue their free libertie of the Pope 534. 535 The Pope aboue the Emperosiâ—e as far as the sonne is aboue the Moone 536. The Pope hathe al Lavves in his breaste 482. Popes or Bishoppes of Rome Priestes sonnes 166. VVherein the Pope is like to Peter 726. The Pope can neuer erre 725. The Pope is aboue Kinges and Emperoures 397. The Pope a Christian man by the vertue of his office 674. 675. The Pope absolueth by a deputie 161. The Pope is a King 650. 651. 652. The Pope is no Kinge 653. The Popes povver supernatural 695 696. The Pope and his clergie vnlearned 705. The Pope Peters Successor 675. The Pope choketh the povver of al other Bishoppes 125. The Pope ridinge in his Pontificalibus 293. 294. Pope Hildebrande 420. 421. The Pope treadeth on the Emperoures necke 422. The Popes factes vvhatsoeuer thei be are excused 423. The Pope inferior to the Prince 425. 426. The Pope submitteth him selfe to the Emperoure 425. The Pope no vniuersal Bishop but limited onely to a part 427 The Popes and Cardinalles by their ovvne frendes compared to the Scribes Phariseis 430 VVee are bound to obey not Peter and Paule but the Pope 431 The Pope heir apparent vnto the Empire 417. The Pope ouerthrovveth the Emperours crovvne vvith his foote 418. The Pope may depose kinges and Emperours 404. 405. The Pope vvhatsoeuer he be is euer holy 423. The Pope armeth HeÌ„ry the sonne against his Father 419. The Popes saueconducte 633. The Popes Legates firebrandes of troubles 402. The Pope vvoulde haue deposed Philippe the Frenche King 407 The Popes faith can not faile 436 The Pope claimed the Kingdom of Fraunce to him selfe 407. No Saluation vvithout the Pope 104. The Pope Iudge in his ovvne cause 608. The Pope appointeth Kinges and Emperours to kisse his feete 410. The Pope keepeth not his ovvne Councels 525. Pope Iohns erroure touching the immortalitie of the soule 617. The Pope discouered 4. The Pope aboue the general Councel 609. 610. 611. Christe and his Apostles coulde not rule the Church better theÌ„ it is novv ruled by the Pope 551. Petâ—â—e Popes 100. The Pope maie dispense againste Gods vvoorde 51. 330. 331. Al povver geuen to the Pope 532. Pope Zofimus corrupted the Councel of Nice 612. The Pope vncertaine of his ovvne succession 129. The Pope admitted by the Emperours letters parents 130. The Pope teacheth Humilitie in the Schole of pride 410. The Popes vniuersal povver 104. The Popes povver not Vniuersal 115. 116. 123. The Prieste hath the same povver that Christe had 138. The Pope receiueth his ciuile iurisdictioÌ„ froÌ„â—he Prince 534. 535 The Pope is Lorde of Lordes and King of Kinges 544. It vvere beste the vvhole vvorld in al cases vvere ruled by the Pope alone 400. The Pope so far aboue the King as God is aboue a man 397. The Pope the Prince bothe of the heauenly and also of the vvorldly Kingdome 95. The Pope hathe free libertie to doo euil 533. The Popes Authoritie vvas but smal before the Councel of Nice 115. The Pope the Headshepheard 17. The Pope equal in credite vvith other Bishoppes 52. 53. The Pope maie make a Bishop onely by his vvoorde 129. The Pope summoâ—â—â—d by the Emperour to appeare at CouÌ„cels 57 The Popes credite aboue the Gospel 51. One Pope contrarie in iudgemeÌ„t to an other 52. 100. 466. The Pope maie erre as a Priuate man but in publique iudgemeÌ„t he cannot erre 52. The Popes equal vvith the other Patriarkes 53â— Al povver geeuen to the Pope 103 The Popes povver ouer Purgatorie 542. The Pope is no mere natural maÌ„ 541. The Pope the vniuersal Bishop of al the vvorlde 530. Pope Leo touchiÌ„g his ovvn Sec. 111 The Pope Prince of Pastours 112. The Pope equal vvith the other Petriarkes 115. The Pope no vniuersal Bishop 118. 121. The Pope hardly obteined to bee called the head of the churche 118 The Pope aboue the vvhole Churche 65. A simple Prieste aboue the pope 397. To disobeie the Pope 40. The Pope encreased in povver abated in holinesse 16. The dissolution of the Empiere vvrought by the Pope Ibidem The Pope maie bestovve the Empire at his pleasure 400. Pope Zacharie deposed Childericus the Frenche
ad Catechumenos Paschasius De Coena Domini Tvvo Sacramentes Bessarion De Sacramento Eucharistiae Concil Triden Session 7. In Captiuitate Babylonica In Apologia Confessionis Augustinae Baptisme very sclenderly spokeÌ„ of by the Defenders Baptisme taught by our Nevve cleregie to be but a Signe and seale of our nevve birth * Vntruthe For vve saie noâ— so That in Baptisme sinnes be fully and truly forgeuen Cap. 36. Timot. 3. * This talke is needelesse and out of season * These vvoordes maie vvel perteine to M. Har. him selfe For vve sai not thus Pelagians belied the Catholikes as the Sacramentaries do also novve Vntruthe ioined vvith grosse ignorance M. Har. fouly mistaketh S. Augustines minde * Vntruthe fond and vaine Reade the Ansvveare Augustin in Iohan tracta 5. De Conse dist 4. Baptismus talis Iohan. 1. Augustin De Libero Arbitrio Li. 3. Ca. 22. Augustin De Verbis Apostolâ— Sermo â–ª 10. The Faith of the Infantes Hieronym in Ezechiel ca. 16. De Consecra Dist 4. Verus Actor 15. 1 petri 3. Augustin in Iohan. tracta â—0 Augustin Epist 205. Augustin Epist 23. In eadem Episto Catharinus contra Caietanum errore 87. 88. Augustin in Iohan. tracta 80. De Con. dis 4. Aliud est Augusti epist 23. The Povver of Baptisme August Epist 23. Iohan. 1. 1. Iohan. 1. Cyprian De Baptismo Christi Hieronym in Esaâ—am Cap. 4. Hierony ad Galat Cap. 3. Roman 7. Ambros Lib. 10. Epist 84. 1. Iohan. 1. August contra Iulian. li. 5. ca. 3. Augu in Iohan. Tracta 41. Concupiscence is Sinne. Albertus Pighiin Controuer de Peccato Originis Concil Trident. Session 5. Roman 8. * VVee vtter as many Syllables of Real PreseÌ„ce as Christe euer vttered The Lordes supper vvith the Defenders is an euident token of the Body and Bloude of Christe * Vntruthe ioined vvith sclauÌ„der and malice * Vntruthe sclaunderous as the Former Euen as vvel as by the VVater in Baptisme Faithe doth al. The Catholike Doctrine touchinge the Sacramente of th aulter * Vntruthe coÌ„trarie to the Ancient Fathers Reade the Ansvveare Vntruthe vvithout sense or sauoure No Catholique Father euer taught this peeuishe Doctrine * Vntruthe and one of M Harmystical dreames A threefold distinction to be considered in the Doctrine of this Sacramente Vntruth horrible and Heathenishe Indistinct speakinge of distinct thinges Faithe Eateth Al this is onely M. Hardinges discante VVee admit Figures for Figures and Truthe for Truthe Augu. in Iohan. Tracta 52 Augu. De Trinitate Li. 13. Ca. 1. Augustin in Psalm 75. Hieronym De 7. Ordinib Eccle De gradu 7. Ambros De Virginib Lib. 2. Faithe Eateth Euthymi in Iohan. Cap 9. Augu. Epist 117. Basilius De SaÌ„cto Baptismo Hieronym in 1. Cor. 15. Dionysius Ca. 2. Ambro. in Epist ad Rom. Cap. 6. Ignatius ad Trallianos De Conse Dist â— Tribus gradib in Glossa DiffereÌ„ce bitvvene c. August Epist 23. ad Bonifacium Articulo 21. De Conse dist 2. Non iste Rabanus Lib. 1. Cap. 31. Chryso in Matthae Homil. 11. August De Doctrina Christiana Lib. 3. Cap. 5. Deuoute lookers on doo Spiritually CoÌ„municate * Vntruthe For the Catholique Fathers CoÌ„demned them Vntruthe For S. Chrysostome calleth them impudentes improbos Ad â—phes Homil 3. A Vntruthe coldely auouched Reade the Ansvveare Calixtus alleaged for Anacletus The Defenders require more of the Catholikes then they performe them selues The place of Anacletâ— discussed B Vntruthes three togeather As shal appeare B Vntruthe three togeather As shal appeare The beste Disshe This CommauÌ„demeÌ„s of receiuing the CoÌ„munion geuen by Anacketâ— perteineth only to the Ministers of the Church in solemne Feastes * Vntruthe plaine and manifest Reade the Ansvveare * Vntruthe For in the Apostles Canons it is vvritten thus Quicunque Fideles ingrediuÌ„tur in EcclesiaÌ„ c. Canone 10. See the 9. Canon of the Apostles 1. Corinth 11. De Con. Dist 2. Non iste Hieronym ad Hedibiam Cyprian De Coena Domini Cyprian De Natiuitate Christi August in Psalmum 57. Priuate Masse Suidas Esai 29. Chrysost ad Ephes Homil. 3. Impudens Improbus Not Seldome Anacletus Calixtus De Con. Dist 1. Episcopus De Con. Dist 2. Peracta Artic. 4. Diui. 3. De Con. Dist 2. Peracta In Glossa Anacletus Calixtus Canon Apostol Canon 10. Canon Apost Can. 9. In Margine Concil Antiochen Can. 2. Concil Aquisgran Cap. 70. Clemens Epist 2. Ambros in 1. Corinth 1â— Chrysostom in 2. Thessal Homi. 4. Durandus in Rational Li. 4. Cap. 55. Hugo Cardina in Luc. Cap. 24. Iohan. Cochlae Contra Muscul De Sacrificio In. Clichthoueut in Canon Missae Dâ— Consec Dist Comperioâ—â—s CoÌ„munion vnder both kindes not coÌ„maunded expressely by Christe nor ordeined by the Apostles * Vntruthes three togeather boldely presumed †To prooue a Negatiue it is a folie But you shal neuer proue the Affirmatiue * Certainely yenough For in the same tvvoo Articles ye haue vttered threescore and foure greate Vntruthes An vnshamefaste and sclaunderouse lie â–ª ‡ Vntruthe so sensible and so grosse that a man maie feele it vvith his fingers * Vntruthe No Learned Father euer called the Sacramente his God or Maker Institution in Bothe Kindes De Miss Publica Proroganda Cassander 〈◊〉 Viraque Specie Pa. 29. Chrysost in 1. Corin. Homi. 27. Theophylact. 1. Corinth 11. Paschasius De Con. Dist 2. Quia Passus Nicola Cusanus Epist 2. ad Bohaemos August contra Epist Parmeniani Lib. 3 Cap. 2 Hilar. De Trinitaae Lib. 9. M. Hardinge Pag. 48. b. Leo Sermon 4. De Quadragesima De Coâ—s Dist 2. Comperimus Chrysostom ad Popul Antioch Homil. 61. In Epist ad Ephes Homul 3. August in IohaÌ„nem tract 59. Chrysost in Iohan Homil. 3. In Iohan. Ca. 6. De Sacr. Lib. 4. Cap. 4. Substance Accidentes In Dialogis 1. 2. In Sermon ad Infantes In Matth. Homil 15. VVhat is that vve cal holy and heauenly Mysteries * Vntruthe No Doctour or Father euer taught sutche vaine foâ— lies Matthae 26. Luc. 22. 1. Corinth 10. 1. Corinth 11. Cyprian in Oratio Dominicam Augustin De Fide ad Petrum Ca. 19. Cyrill in Iohan. Lib. 4. Cap. 24. In and By. The Defenders refuse to speake as the Church speaketh * Vntruthe For this phrase is vsed commonly of the Ancient Fathers as shal appeare Roman 6. Coloss 2. Hieronym De Corp. Sanguine Christi Augustin in Iohan tracta 50. Cyrill in Iohan. Lib. 11. Cap. 27. Hilarius De Trinit Lib. 8. August De Baptismo contra Donatist Lib. 3. Cap. 10. VVhat Presence of Christe in the Sacrament doo the Defenders acknovvledge Absente in Body * Vntruthes tvvo togeather For properly and in SubstaÌ„ce vvee receiue it not Reade the Ansvveare * Vntruthes tvvo togeather For properly and in SubstaÌ„ce vvee receiue it not Reade the Ansvveare The Body of Christe not receiued by Faithe onely ‡ VVe ansvveare It is a peeuishe question * Vntruthe For Christe meante no suche thing as appeareth by the Fathers ‡