shakinge and terroure of your swearde haue also hewen and cutte and slaine and filled your handes with the bloude of your Brethren Wherefore ye shoulde not take it in suche griefe that onely for distinctions sake by so Ciuile and courteous a name wee cal you our Aduersaries For findinge you armed with Swearde and Fiere and embrewed with our Bloude wée might wel haue spared you some other name That I saide Ye haue no suche assurance of the Ancient Fathers as ye haue borne vs in hande and as your frendes vpon your credite haue beléeued I saide it not neither of Ambition as you expounde it nor of Malice but forced thereto by your importunitie and with great griefe of minde Therefore ye did mee the greatter wronge to saie I came vaunting as Goliath and throwinge foorth my glooue like a chalenger and proclaiminge defiance to al the worlde In these woordes M. Hardinge Wise menne may finde some wante of your Modestie For who so auoucheth the manifest and knowen Trueth and saieth that you bothe haue béene deceiued your selues and also haue deceiued others ought not therefore to be called Goliath And notwithstandinge you haue aduentured your selfe to be the Noble Dauid to conquere this Giante yet for as muche as ye haue neither Dauids slinge in your hande nor Dauids stoanes in your scrippâ— and therefore not likely to woorke greate maisteries ye may not looke that the Ladies of Israel with their Lutes and Timbrelles wil receiue you in triumphe or singe before you Dauid hath conquered his tenne thousandes He rather is Goliath that setteth his face againste the Heauens and his foote in Emperours neckes and openeth his mouthe a wide to vtter blasphemies That soundeth out these woordes into al the worlde I cannot erre I haue al lawes bothe Spiritual and Temporal in my breaste I am aboue as General Councelles I may Iudge al men but al the worlde may not Iudge mee bee I neuer so wicked I am Kinge of Kinges and Lorde of Lordes I can doo what so euer Christe him selfe can doo I am al and aboue al Al power is geuen to mee as wel in Heauen as in Earthe Ye knowe whose woordes these bée by whom they are spoken by whom they are defended and to whom they are applied This séemeth to be the very expresse and liuely Image of Goliath That Goliath I saie whom nowe you sée knockte in the foreheade and fallinge downe not with force of worldly power but onely with that litle roughe despiced stoane of Goddes euerlastinge and heauenly Woorde Touchinge that moste woorthy and learned Father sometime your Maister D. Peter Martyr whom ye would séeme somewhat to commende not for his Doctrine from whiche you haue so suddainely fallen awaie but onely for his modestie it cannot be doubted but he beinge at Poissy in that woorthy assemblie in the presence of the Kinge and of other the Princes and Nobles of that Realme bothe did and spake that might stande with the trueth of the cause and also might wel become his owne personne But beinge demaunded his iudgement in these cases he would haue answeared euen as wee doo and woulde muche haue marueiled that any learned man would saie the contrary Not longe sithence ye made the Pulpites ringe that your Masse andâ— al other your whole Doctrine was assured vnto you by Christe and his Apostles and that for the same ye had the vndoubted continuance and succession of fiftéene hundred yéeres the consent of al the olde Councels Doctours and Fathers and al Antiquitie and the Uniuersal allowance of al the worlde Thus ye doubted not then to saie without feare of controlment of God or man Many thousandes thought ye dealte simply and woulde not deceiue them and therefore were easily leadde to beleeue you In this case Christian dewtie and Charitie required that the trueth and certaintie of your tales shoulde be opened that the simple mighte vnderstande ye had deceiued them and that of al that your so large talke and countenance of Antiquitie you were as you wel knowe vtterly hable to auouche nothinge Where as it so muche offendeth you that I shoulde so precisely auouche the Negatiue and require you to prooue your Affirmatiue whereof ye woulde séeme so wel assured it may please you to consider that S. Gregorie writinge against Iohn the Bishop of Constantinople that had intitled him selfe the Uniuersal Bishop of the whole world reasteth him selfe likewise vpon the Negatiue His woordes be these Nemo deâ—essorum meorum hoc superbo vocabulo vti consensit Nemo Romanorum Poâ—tificum hoc Singularitatis nomen assumpsit None of my Predecessours euer consented to vse this arrogante name No Bishop of Rome euer tooke vpon him this name of Singularitie S. Augustine when he had reckened vp al the Bishoppes of Rome before his time added thereto by a Negatiue In hoc ordine successionis nullus Donatista Episcopus inuenitur In this order of Succession there is founde no Bishop that was a Donatiste Yet neither S. Augustine nor S. Gregorie was euer condemned for Goliath By the like Negatiue you M. Hardinge your selfe saie although vntruely as ye doo many other thinges bisides That neither M. Iuel nor any one of his side is hable to shewe that the publique Seruice of the Churche in any nation was euer for the space of sixe hundred yeeres after Christe in any other tongue then in Greeke or Latine And yet wée may not therefore cal you either Goliath or Thersites or by any other like vncourteous name You saie I take presumptuously vpon mee to haue readde al thinges and to be ignorant of nothinge onely bicause I saie you in these cases can allege nothinge And why so Can no man discrie your wantes and disclose your Untruethes without presumption You say ye haue the consent of al Doctours of al ages and of al times of your side shal wee therefore saie that you vaunte your selfe of your knowledge or that you knowe al thinges and are ignorante of nothinge You saie Ye haue al the Doctours I saie and true it is Ye haue not one Doctoure The difference of these saieinges standeth onely in this that the one is true the other vntrue That your Affirmatiue cannot be prooued My Negatiue cannot bee reprooued But touchinge vaunte of readinge and knowledge there is no difference Howe be it for as muche as this Negatiue so muche offendeth you of our side let vs hardly turne it of your side And let vs saie so as it may besâ—e like you to haue vs saie That it cannot appeare by any sufficient clause or sentence either of the Scriptures or of the Olde Doctours or of the Ancient Councelles or by any Example of the Primitiue Churche either that the Prieste then receiued the Holy Communion togeather with the people or that the Sacrament was then ministred vnto the people vnder bothe kindes or that the publique Praiers were euer saide in the Uulgare or Knowen
he beleeueth it to be Breade and not that whiche it is saide to be No man may be bolde to woorke suche open Corruption but M. Hardinge For where as Tertullians woordes be plaine Si scierit maritus tuus Panem esse credet non illum Panem qui dicitur If thy husbande knowe it beinge an Infidel he wil beleue it to be bare Breade but not that Breade that it is called M. Hardinge thought it better to Translate it thus He wil beleeue it to be Breade but not Him VVho it is called As if it were the personne of a Man This dealinge and the whole vnderstandinge of Tertullians minde is opened more at large in the firste Article and in the seuenteenth Diuision Certainely false Translation maketh no sufficient proufe Nowe marke thou good Christian Reader into howe many and how narrowe straites M. Hardinge hath caste him selfe to auoide the force of these few plaine woordes of Tertullian Hoc est Figura Corporis mei This is a Figure of my Bodie First the Outwarde and as he calleth it the Holy Forme of Breade is the Figure of Christes Bodie Inuisibly hidden vnder the Accidentes Secondely the same Bodie so hidden and Inuisible is a Figure of Christes Bodie Uisible Thirdly Tertullian as it is here presumed vnderstoode not the very Grammatical and Literal sense of Christes woordes Fourthly the same Tertullian was carried away with heate and contention and either knew not or cared not what he saide Fifthly by this New Exposition he is made to ioine with Marcion the Heretique against whome he writeth and so to conclude directly againste him selfe I passe ouer the fantasteinge of Formes Accidentes Outwarde Elementes Miraculous Changes Secrete Presences and other like forced Termes whereof Tertullian knoweth none To be shorte M. Hardinge with his strange Construction and Marcion the Olde Heretique holde bothe by one Principle It were farre better for a man that meante truthe to leaue these vnsauerie and vnsensible Gloses and simply and plainely to expounde the Woordes of Christe as this Ancient Learned Father expoundeth them Hoc est Corpus meuÌ„ Hoc est Figura Corporis mei This is my Bodie that is to say This is a Figure of my Bodie So shal Tertullian agrée bothe in Sense and Woordes with al the Olde Catholique writers and Doctours of the Churche So shal he agree with the Common Glose noted in the Decrees Vocatur Corpus Christi id est Significat Corpus Christi It is called the Bodie of Christe that is to say It signifieth the Bodie of Christe So shal he agrée with Maximus the Gréeke Scholiast vpon Dionysius Signa sunt haec non autem Veritas These bee Tokens but not the Trueth it selfe To conclude so shal Tertullian agree with him selfe For thus he writeth Christus non reprobauit Panem quo ipsum Corpus suum repraesentauit Christe refused not Breade wherewith he Represented his owne Bodie M. Hardinge The .12 Diuision The like answeare may be made to the obiection brought out of S. Augustine Contra Adimantum Manichaeum ca. 13. Non dubitauit Dominus dicere Hoc est Corpus meum cùm tamen daret Signum Corporis sui Our Lorde stickt not to saye This is my Bodie when notwithstandinge he gaue the Signe of his Bodie For this is to be considered that S. Augustine in fightinge againste the Manâ—chees oftentimes vseth not his owne sense and meaninge but those thinges whiche by some meane how so euer it were might seeme to geue him aduantage against them so as he might put them to the worste as he witnesseth him selfe in his booke De bono perseuerantiae Ca. 11. .12 The B. of Sarisburie S. Augustine saithe M. Hardinge in the chafe and rage of Disputation sometimes forgate him selfe and vttered his woordes vnaduisedly and not onely that but also afterwarde publisshed the same his vnaduised speache in open writing vnto the worlde as a man séekinge onely to conquere his Aduersarie but whether by right or by wronge by trueth or by falseheade he had no care But O gentle and easy Heretiques that vpon suche proufes woulde so lightly yéelde vnto S. Augustine Easy also be these Catholiques that in so childishe Gheasses wil geue credite to M. Hardinge Certainely S. Augustine for his mildenesse and sobrietie bothe in Disputation and also otherwise hath the prayse aboue al others Neither doothe there appeare in that whole booke againste Adimantus any token to the contrary Some parte of their variance grewe vpon occasion of these woordes Sanguis est Anima The Bloude is the Soule For declaration wherof S. Augustine without any manner Heate of Contention that may appeare saith thus Ita Sanguis est Anima quemadmodum Petra erat Christus So is the Bloude the Soule euen as the rocke was Christe And in the same Chapiter he ioyneth these thrée sentences al togeather The Bloude is the Soule The Rocke was Christe And This is my Bodie as beinge al bothe of like meaning and also of like manner of vtterance S. Augustine neuer knew any of these M. Hardinges lately inuented Holye Fourmes or Couertes or Secresies But in moste plaine wise he saithe Dabat Signum Corporis sui Christe gâ—ue a Token of his Bodie agréeinge therein bothe with him selfe and also with al other Ancient Catholique Fathers But if M. Harding not shewinge vs any suspition or token of inordinate Heate in that Reuerende Maister of the Churche of God maye tel vs onely of him selfe that he was thus vnaduisedly carried awaye with vehemencie of Disputation and tempest of talke Then maye he also easily dispatche al other the Ancient Learned Fathers and saye what so euer they wrote that liketh not him they wrote in a Rage and in their Furies But if S. Augustine were aliue he woulde rather saye That M. Hardinge were somewhat blowen awaye with the windes and waues of contention and had muche forgotten him selfe and talketh in his Heates he knoweth not or careth not what S. Ambrose vpon occasion expoundinge these woordes saithe thus Cùm Sanguinem hoc loco Animam diceret vtique significauit aliud esse Animam aliud Sanguinem VVhen Moses in this place called the Bloude the Soule doubtlesse he meante thereby that the Bloud is one thinge and the Soule an other notwithstandinge he séeme by woords to make them one Euen so likewise maye we saye When Christe vttred these woordes This Breade is my Bodie he meante that the Breade is one thinge and his Bodie an other notwithstandinge the woordes séeme to sounde otherwise M. Hardinge The .13 Diuision Gregorie Nazianzene Oratione 4. in Sanctum Pascha shewinge difference betweene the Passeouer of the Lawe whiche the Iewes did eate and that whiche we in the Newe Testamente dooe eate in the Mysterie of the Sacrament and that whiche Christe shal eate with vs in the life to come in the Kingedome of his Father vttereth suche woordes as whereby he calleth that we reeiue here a
A REPLIE VNTO M. HARDINGES ANSVVEARE By perusinge whereof the discrete and diligent Reader may easily see the weake and vnstable groundes of the Romaine Religion whiche of late hath beene accompted Catholique By Iohn Iewel Bishoppe of Sarisburie 3. Esdrae 4. Magna est Veritas praeualet Greate is the Trueth and preuaileth Ex Edicto Imperatorum Valent in â–ª Martiani â–ª in Concil Chalcedon Actione 3. Qui post semel inuentam veritatem aliud quaerit Mendâ—â— cium quaerit non veritatem After the Trueth is once founde vvho so euer seeketh further he seeketh not for the Trueth but for a Lie Imprinted at London in Fleetestreate at the signe of the Blacke Oliphante by Henry VVykes Anno. 1565. VVith special Priuilege Vnto the Christian Reader PErusinge a certaine booke lately set foorthe in the name of M. Hardinge and weighinge the substance and parcelles of the same good Christian Reader I called to minde these woordes spoken sometime by Socrates the Philosopher touchinge his Accusers in his owne defence before the Iudges My Lordes in vvhat sorte your affections haue been sturred vvith mine Accusers eloquence vvhile ye hearde them speake I cannot tel But vvel I vvote for mine ovvne parte I mee selfe vvhom it toucheth moste vvas almost persuaded to beleeue that al they saide vvas true yea although it vvere against mee selfe So handesomely thei can tel their tale and so likely and so smoothely they conueigh their maters Euery vvorde they spake had appearance of truth And yet in good soothe they haue scarcely vttered one vvoorde of trueth Thus then saide Socrates of his Accusers Euen so may I say now of M. Harding For bothe in trueth of mater and also in probabilitie of vtterance they are muche alike Aristotle touching the darckenesse and doubtefulnesse of natural worldly thinges saith thus Quaedam falsa probabiliora sunt quibusdaÌ„ veris Certaine fals heades by meane of good vtterance haue sometimes more likelyhoode of Trueth then Trueth it selfe For Trueth is many times brought in simple and naked in poore araye But Falsheade must needes apparel and attiere her selfe with al her furnitures Thus many times wee are deceiued and embrace Falsheade in steede of Trueth And this is the miserie of the Simple For neither are they hable to teache them selues nor haue they where with to discerne their teachers There was neuer neither errour so horrible but the Simple haue receiued it nor poison so deadly but the Simple haue dronken it In this sorte S. Hierome saithe Infidelitie vvas sometime published emonge the Simple vnder the name of Faithe And Antichriste shal be adoured and honoured in steede of Christe Touchinge the state and issue of the mater where as I vpon iust occasion offered and onely in regarde of the trueth sometime saide in great audience that in any of these cases here mooued our Aduersaries are not hable to allege either any one sufficient clause or sentence out of the Scriptures Councels or Ancient Fathers or any certaine vsage or example of the primitiue Churche M. Hardinge hath here alleged and published not onely one or other but as he him self saith and as it is thought of many great numbers of suche Authorities of Scriptures Councelles and Doctours bothe Greeke and Latine and many anciente and euident examples to the contrary The places are noted the woordes are cleare It cannot be denied and as it is supposed al the worlde is not hable to answeare it It seemeth now an vndoubted trueth that as wel these as also al other the Doctrines and Orders of the Church of Rome haue beene deriued directly from Christe him selfe and his Apostles and haue continued the space of fifteene hundred and thertie yeeres at the least Therefore some haue wisshed my woordes had been more warily qualified and vttered with more circumspection Euen this is it that Aristotle saide The shevv of trueth beareth often more likelyhoode then truth it selfe There is no way so easy to beguile the Simple as the name and countenance of Ancient Fathers The Arian Heretiques alleged for them selues the Ancient Father Origen The Nestorian heretiques alleged the Councel of Nice the Donatian Heretiques alleged S. Cyprian the Pelagian Heretiques alleged S. Ambrose S. Hierome and S. Augustine Dioscorus the Heretique alleged Gregorius Cyrillus and Athanasius and complained openly in the Councel euen in like sorte and as iustly as M. Hardinge dooth now Ego defendo dogmata Santorum patrum Ego illorum habeo testimonia non obiter nec in transcursu sed in ipsorum libris posita Ego cum Patribus eiicior I mainteine the Doctrine of the Holy Fathers I haue their vvitnesses not vttered by chaunce or by the vvaye but vvritten in their bookes I am excommunicate and cast out and bannisshed vvith the Fathers If the Diuel can shew him selfe as the Angel of light and if False Prophetes can come in the name of Christeâ— muche more may some others come in the name and vnder the coloure of certaine Fathers But good Christian Reader for thy better vnderstanding least happily thou be deceiued it may please thee to know that these Authorities alleged here by M. Harding are neither new nor strange nor vnknowen to any man of meane learning but haue beene bothe often brought in and alleged by others and also weighed and examined and thorowly confuted longe a goe In deede M. Harding hath added of him self some bewtie of his eloquence and maiestie of woordes â–ª and yet not so much nor suche but it may easily be answeared although not with like eloquence whereof in these cases there is no neede yet at leaste with more trueth I trust by indifferent conference hereof thou shalt soone see the Ancient Fathers Some that neuer were by M. Hardinge surmised and countrefeited Some vntruely alleged Some corruptely translated Some peruersly expounded Some vnaptly and guiâ—efully applied Their woordes sometimes abbridged â–ª sometimes enlarged sometimes altered â–ª sometimes dissembled Fabulous and vnknowen Authorities newly founded Childish Argumentes fondly concluded To be shorte infinite Vntruethes and knowen Vntruethes boldely auouchedâ— In consideration hereof S. Augustine crieth out O rerum Naturae obscuritas quantum â—egmen est Falsitatis O the Darkenesse of Natural thinges VVhat a coouerâ—e haue lies to luâ—ke in Therefore Socrates saith VVee may not beleeue euery Argumente that is shevved vs vpon the sight But must open it and searche it and looke it through For oftentimes it seemeth otherwise then it is It seemeth stronge without and is weake within Kinge Agesilaus when he vnderstoode his Enimies of policie to coouer the smalnesse and weaknes of their bodies had bomebasted and embossed out their coates with greate quarters that they might seeme bigge and mighty men and that his souldiers therewith were muche dismaide after he had ouerthrowen and slaine them in the fielde pulled of their coates and stript them and left them naked and when he had caused his Souldiers to beholde the poore lither sclender
people without consent of a General Councel It appeareth wel God is not bounde to suche orders He hath oftentimes restoared his Churche and reformed Abuses and Heresies by particular conference within seueral Realmes and Countries as wée sée by these Priuate Councels holden at Carthage vnder S. Cyprian at Neocesaria in Pontus at Ancyra in Galatia at Gangra in Paphlagonia and by other like without any consent of a General Councel So likewise saith S. Ambrose against Secundus and Palladius The Bishoppes of the East parte and so the Bishoppes of the weast haue euer vsed seuerally to assemble them selues togeather as occasion was offered and to reforme their Churches by them selues without troublinge the whole worlde But saith M. Hardinge Christe him selfe hath by special vvoordes commended the authoritie of Councels Qui vos audit me audit He that heareth you heareth mee and he that despiseth you despiseth mee Wée denie not the truthe of these woordes notwithstanding it is plaine Christe spake there no more of a Councel then of any one priuate man hauinge Commission from him and dooinge his commaundement wherevnto the whole Councel is bounde to yeelde no lesse then others and without whiche the Councel be it neuer so General is no Councel But where did euer Christe geue commaundement that the Seruice should be saide in a strange vnknowen tongue Or where did any General Councel euer decrée it Once againe I aske M. Harding and gently desier his answeare where did any General Councel from the beginning of the worlde euer decrée that the people shoulde heare their Seruice in a strange vnknowen tongue If there be any suche Councel why dooth he not shewe it If there be none nor neuer were any why doth he thus mocke the worlde with the name of a Councel Cicero saithe very wel of him selfe Nihil nobis opus erat Lege de quibus nihil esset actum Legibus To restoare me from exile I needed no lawe against whome there was nothinge donne by Lawe So may we likewise say Wee neede no Councel to restoare Goddes Truthe that was taken away from vs without a Councel Euery Prince is bounde in the whole to see the Reformation of his owne Churche and Countrie Neither wil God holde him excused if he say I wil tarie til al other Princes and the whole worlde doo the like Iosue that noble Prince when he had assembled al the Tribes of Israel before him thus he spake vnto them Si malum vobis videtur vt seruiatis Domino optio vobis datur Ego autem Domus mea seruiemus Domino If ye thinke it il to serue the Lorde ye shal haue your choise but I and my house wil serue the Lorde It pleased God to plante this Church in this Realme three hundred yeeres before the first General Councel was holden at Nice The Lordes hande is not shortened He is likewise hable nowe to reforme the same by his holy Woorde without tarrieinge for a General Councel How be it the worlde may see these be but pretertes and vaine shiftes without any simple meaninge They haue now had a Councel of longe continuanâ—e They haue hearde the great complaintes of al Christian Kingdomes and Countries namely touchinge their Common Seruice M. Hardinge him selfe confâ—sseth It vvere good the people vnderstoode it Yet not withstandinge the Councel saithe No it were il it were not good and can in no wise abide it And so either the Councel condemneth M. Hardinge or els M. Hardinge condemneth his Councel But Christe saithe vnto vs Let the deade burie their deade come thou and followe me M. Hardinge The .32 Diuision Yet al standeth not in vnderstandinge S Augustine saithe notably Turbam non intelligendi viuacitas sed credendi simplicitas tutissimam facit That as for the common people it is not the quickenesse of vnderstandinge but the simplicitie of beleuinge that maketh them safest of al. And in another place Si propter eos solos Christus mortuus est qui certa intelligentâ—a possunt ista disceinere penè frustra in Ecclesia laboramus If Christe saithe he died onely for them whiche canne with certaine or sure vnderstandinge discerne these thinges concerninge God then is the laboure we take in the Churche in maner in vaine God requireth not so muche of vs how muche we vnderstande as howe muche we beleeue and through belefe howe muche we loue And when we shal al appeare before Christ in that dreadeful daie of Iudgemente 84 we shal not be required to geue an accompte of our vnderstandinge but faithe presupposed of our Charitie The B. of Sarisburie Where as M. Hardinge saithe Al standeth not in vnderstandinge If he meane thereby profounde knowledge and deepe conceiuinge of Mysteries as S. Augustine also meante it may wel be graunted Otherwise as touchinge the publique Seruice as Chrysostome saithe Onles the vnlearned vnderstande what thou praiest he is not edified neither canne he geue consent vnto thy prâ—ier thou throwest thy woordes into the winde and speakest in vaine And therfore the very substance of the Publique praier reasteth in the vnderstandinge of the hearer No man may iustly presume of that M. Hardinge saithe we shal not render accoumpte of our knowledge For at that terrible daie of the Lorde we shal assuredly render accoumpte of our wilful Ignorance Christe him selfe vnto whome God hath geuen al iudgement saithe If the blinde leade the blinde bothe shal fal into the pitte And againe This is the Condemnation of the worlde light is come into the worlde and men loue the darkenesse more then the light This saithe Christe is the Condemnation of the worlde And the wise man saith The wicked at that terrible time shal make their moane on this sorte Aberrauimus à via veritaris Iustitiae lumen non fulsit nobis Sol intelligentiae non exortus est nobis We straied from the way of the Trueth and the light of Iustice shined not before vs neither did the Sonne of vnderstandinge arise vnto vs. Chrysostome oftentimes complaineth of the peoples negligence in this behalfe Non sum inquis Monachus Vxorem habeo filios curam Domus Hoc illud est quod omnia quasi vna quadam peste corrumpit quòd Lectionem diuinaruÌ„ Scripturarum ad solos puâ—atis Monachos pertinere c. Thou wilt saie I am no Monke I haue wife and Children and charge of householde This is it that as it were with a Pestilence infecteth al togeather that ye thinke the readinge of the Holy Scriptures belongeth onely vnto Monkes He addeth further Multò est grauius atque deterius superfluam esse putare Legem Dei quà m illam omninò nescire Haec enim verba sunt quae de Diabolica prorsus meditatione promuntur The faulte is greater and more greeuous to thinke Goddes Lawe is superfluous and not needeful for thee then to be ignorant
is vaine and puffeth vp the minde God make vs learned to the Kingedome of God that wée maie humble al our knowledge to the obedience of Faithe It reioiceth mee mutche that ye saie ye loue mée and in respecte of our olde frendship and loue haue thus written to mée Howe be it our olde priuate frenship néedid not so many publique witnesses Ye saie Ye wil folowe the later parte of Chiloes Counsel Oderis tanquam amaturus Hate so as afterwarde thowe maiste loue Bytweene whiche your two saieinges of hatinge and louinge I knowe not howe yowe include a plaine contradiction Onlesse ye wil saie Ye can hate and loue in one respecte bothe togeather But I take it in the best sense wherein I doubt not but ye meante it Howe be it touchinge your frendly aduise I maie answeare yowe likewise with an other péece of Chiloes Counsel Obsequendum est amicoâ— vsque ad aras A man maie folowe his frendes Counsel so it be not either against God or against his Conscience The people of Alexandria saide vnto Timotheus Eâ—si non communicamus tecum tamen amamus tâ— Although wee Communicate not with yowe yet wee loue yowe notwithstandinge Ye promisse to deale herein without either gal or bitternesse For that as yowe saie Glikes Nippes and Scoffes Bittes Cuttes and Gyrdes these be your woordes becomme not your stage And doubtelesse sutche kinde of dealinge as it is moste commendable in it selfe so it seemeth moste sitting for them that traueile in Goddes causes Christe saithe Learne of mee for I am meeke and gentle But whoe 's woordes then be these M. Hardinge From what Sprite haue they procéeded Upon what stage were they spoken These woordes I saie wherewith ye seeme so mutche so often to solace your selfe to refreasshe your Sprites Goliath Thersites Rasshe Presumptuous VVicked Vnlearned Ignorant Peeuishe Lucians Scoffers Coggers Foisters Pearâ—e Insolente Vaunters Braggers Sectaries Schismatiques Heretiques Sacramentaries Newe maisters Newe Fanglers False reporters Sclaunderers of the Churche Terrible seducers The Enimies of the Sacrifice The Enimies of the Churche The Ministers of the Diuel Sitters in the Chaire of Pestilence Monsters Heathens Publicanes Turkes Infidelles Antichristes and Forerenners of Antichriste These woordes be yours M. Hardinge not onely for that they be vttered by yowe but also for that they perteine directely and properly vnto your selfe With these and other like pearles ye haue thorowly besette your whole Booke that it might the more glitter in the eie of your Reader Herewith your stage is fully freight Some man woulde thinke it were Vetus Comoedia So faitheful ye seeme to be in kéepinge your promise Yf ye vtter sutche woordes of pure loue and frendship what then maie wée looke for yf ye once beginne to hate They say the Scorpion embraceth louingely with his feete but smiteth his poison with his taile Thus ye suffer the teÌ„pestes of your affections sometimes to blowe you oute and to tosse yowe of from the shoare In a man of professed grauitie reasons had benne more conueniente then reproches Sutche eloquence might better becomme some of your yonger Iannizers who as their frendes saie here haue not yet learned to speake otherwise As for these woordes and these stages they maie not wel chasâ— vs awaie from the Gospel of Christe Yt is not needeful for vs to heare your good reportes but it is most needeful for vs to speake the Trueth The aduertisement that yow allege out of Salomon There is a waie that vnto a man seemeth right but the ende thereof leadeth to damnation is common toucheth vs bothe aswel yowe as mee or rather somewhat more yowe then mee Ye were once deceiued before by your owne confession But they that haue indifferently weighed the causes and suddainesse of your change haue thought ye are as mutche or rather mutche more deceiued nowe Marke I beséeche yowe M. Hardinge what ye were lately and what ye woulde nowe seeme to be what waie ye trodde then and what waie ye â—reade nowe The difference is no lesse then is bitweene Light and Darknesse Life and Deathe Heauen Hel â–ª So greate a change would require some good time of deliberation But if ye be thorowly changed as yow saie and if ye be touched in deede either with theâ— zele of God or with the loue of your brethren be not then ashamed to telle vs what thinges God hath donne for yowe Let your Reader vnderstande that yow your selfe sometime were that man of whom Salomon speaketh That yow sometime were in a waie that seemed right and yet the ende thereof leadde to damnation That yow sometime bent your whole harte and studie to deface the Churche of God That yow preached so many yeeres togeather directly contrary to your conscience That yow sometime witingly and willingly and of purpose and malice deceiued Goddes people That yow sometime were the Minister of the Diuel â–ª a Turke an Heathen an Infidel a Forerenner of Antichriste and that from this rueful state ye were suddainely changed not by readinge or conference of the Scriptures or Anciente Fathers but onely for that ye sawe the Prince was changed Thus must ye deale M. Hardinge yf ye deale truely So wil your frendes thinke ye dissemble not nowe as yow did before but are mooued onely of true zele pure conscience Certainely either as wee saie ye are nowe deceiued or at the leaste as your selfe must needes graunte not longe sithence ye were deceiued And S. Augustine saithe Hoc est erroris proprium vt quod cuique displicet id aliis quoque oportere existimet displicere This is the very nature of Errour that what so euer misliketh any man he thinketh al others shoulde likewise mislike the same Sutche is the miserie of Adams children their harte is euermore inclined vnto il and errour Hereof false prophetes oftentimes take occasion to saie Good is Il and Il is Good Light is Darknesse and Darknesse is Light And oftentimes the people is wilfully leadde awaie and cannot abide to heare sounde Doctrine but turneth their eares to heare Fables Therefore Salomons counsel is wise and good And for that cause wee truste not our owne eies to choose our waie but wee calle vnto God with the Prophete Dauid O Lorde shewe vs the waie that wee maie walke in Wee seeke vnto him that saithe I am the Waie the Trueth and the Life I am the Light of the World who so foloweth mee walketh not in darknesse but hath the Light of Life And wee thanke God that with his Daiespringe from aboue hath visited vs and directed our feete into the waie of peace into the same waie that Christe hath shewed vs and the holy Apostles and anciente Catholique Fathers haue trodden before vs. Touchinge your exhortation to humilitie and the denieal of my learninge whiche I trust of your parte proceedeth from a meeke and humble sprite I maie safely denie that thinge that I neuer auouched It cannot
Fathers 217. Epâ—â—rem ministred in the Churche in the Vulgate tongue 157. Excommunication 32. 38. 39. Reconciliation 134. Exuperius 129. F. This vvoorde Figure misliked of M. Hardinges side 445. Heretiques presse the letter and leaue the meaninge 447. The SacrameÌ„t is a Figure 446. 448. 451. 462. 475. The Sacramente is a Figure and not the Trueth 465. M. Hardinge saithe Christes Bodie it selfe is a Figure 447. Christes Bodie a Figure of the life to come 455. The number and strangenesse of M. Hardinges Figures 448. 476. By M. Hardinges fantasie the outvvarde fouâ—â—â—â—es are Christes Body 408. Forma â—ignifieth the Substance 427. 435. 449. G. Gelasius 144. 145. Al the Easte speaketh Greeke 162. The Greeke tongue reached far 165. H. Receiuinge the Sacrament vvith hande 48. Hearinge vvithout vnderstandinge is no Hearing 69. 70. 175. M. Hardinges vvitnesses against him selfe 10. 11. 42. 139. M. Hard. iesteth at Christes Institution 20. M. Hard. allegeth one thinge for an other 20. 33. 41. 56. 59. 135. 375. M. Hard. dissembleth the Doctours vvoordes 21. M. Hard. aâ—gumentes not vvel framed 21. 25. 58. 92. 101. 158. 160. M. Hard. refuseth the example of Christe 22. 23. M. Hard. corrupteth the olde Doctours 43. 45. 49. 77. 84. M. Hard. allegeth authorities vvithout sense 54. M. Hard. allegeth Decrees of Councelles that he neuer savve 69. 295. 390. 484. M. Hard. is faine to leaue the olde Doctours and to forge nevve 7. 78. M. Hard. contrary to him selfe 85. 139. 175. 201. 418. 459. 538. 550. M. Hard. concludeth that the Apostles of Christe committed Sacrilege 126. M. Hard. deceiteful dealingeâ—vvherein as Tertullian saithe he folovveth the very cast of al Heretiques 127. M. Hard. vvitingly auoucheth vntrueth 167. 168. M. Hard. reasoneth against him selfe 167. M. Hard. forgeateth him selfe 173. 209. M. Har. vvilfully peruerteth the vvay of God 174. M. Hard. commeth after the date as his vvoont is to doo 192. M. Hard. saith the ignorant and vnlearned people vnderstandeth the Latin tongue although not perfitly 197. M. Hard. allegeth authorities that he knovveth to be forged 235. M. Hard. holdeth by burnte euidence 235. M. Hard. condemneth S. Augustine for a Seâ—â—matique 290. 291. M. Hard. vseth the argumentes of the Heretiques called the Manichees 150. M. Hardin vseth the Eurychian Heretiques argumentes 3â—â— M. Hard. imagineth tvvo greate errours 391. M. Hard. â—aithe Accidentes perfourme the Sacrament 427. M. Hard. fighteth vvith olde Heretiques vveapons 439. M. Hard. contrary to his ovvne felovves 445. M. Hard. shunneth his ovvne Doctours 457. M. Hard. is driuen to say that the very Bodie of Christe is not verily and in deede but vnaptly and vnfitly the Body of Christe 474. M. Hard. vnderstandeth not his ovvne booke 495. M. H. allegeth his authorities vvithout his compasse 495. M. H. iudgement of the people 527. M. Hard. suddainely turned from the Gospel 534. M â–ª Hard. seemeth not to vnderstande his ovvne vvoordes 555. 557. M. Hard. saithe Christe sheadde his Bloude at his Supper 560. M. Hard. not certaine of his ovvne Doctrine 626. M. Hard. nevve Doctours cannot agree 630. M. Hard. compareth the Pope vvith Balaam and Caiphas 274. M. Hard. misreporteth the Councelle of Ephesus 111 112. M. Hard. falsifieth the vvoordes of S. Luke 115. M. Hardin vnaduisedly allegeth the authoritie of S. Augustine 123. M. Hard. abuseth S. Augustines vvoordes 124. M. Hard. falsifieth S. Paules vvoordes 126. M. Hard. corrupteth the holy Fathers 131. 144. M. Hard. misreporteth Strabo 159. 161. M. Hard. misreporteth the vvoordes of Pliâ—ie 159. M. Hard. fouly abuseth S. Chrysostomes vvoordes 203. M. Hard. vvreasteth Origen from his purpose 210. M. Hardin misreporteth the vvoordes of Chrysostome 212. M H. cutteth of the vvoordes of S. Gregorie 225. M. Hard. manifestly corrupteth and falsifieth S. Cyprian 228. M. H. tvvise falsifieth S. Cyprian in one place 231. M. Hard. falsifieth S. Hilarie 527. 246. M. Hard. falsifieth S. Chrysostome 264. 269. M. Hard. falsifieth Cassiodorus and Socrates 284. M. Hardin misreporteth the Councel of Chalcedon 297. M. Hard. falsifieth the vvoordes of S. Augustine 248. 250. 309. 405. M. Hard. vvilfully corrupteth the 〈…〉 M. Har. misreporteth S. Basiles vvoordes 438. 439. M Hard. falsifieth Dionysiâ—s 440. 44â— M. Har. vvilfully depraueth the holy Fathers 453. M. Hard. saithe Tertullian vnderstoode not the very Literal sense of Christes vvoordes 45â— M. Hard. vvilfully corrupteth Tertullian 464. M. Hard. misconstrueth the vvoordes of 〈◊〉 485. M. Hard. mistaketh Prudentius 500. 502. M. Hard. allegeth a Fable vnder the name of Athanasius 502. M. Hardin misreporteth Goddes Diuine prouidence 527. M. Hard. vntruely reporteth the Emperour Iustinian 171. 54â— M. Hard. misreporteth his ovvne Glemens 561. M. Har. misreporteth S. Augustines vvoorder 598. M. Hard. vntruely translateth the vvoordes of Origen 602. 604. M. Hard. misconstrueth the vvoordes of Irenaeus 602. M Hard. guifully expoundeth S. Cyril 622. M. Hard. vttereth a heape of vntruethes altogeather 217. M. Hard. vttereth tvvo vntruethes togeather in one sentence 172. M. Hard. vttereth fiue vntruethes togeather in the reporte of foure vvoordes 382. M. Hardin vttereth foure vntruethe togeather vvith one breath 454. M. Hard. vttereth three vntruethes togeather 497 M. Hardinges vntruethes or ouersigthes vpon better aduise to be redressed tvvo hundred fiftie and fiue Hippolytus Martyr â—â— I. S. Iames Liturgie or Communion 10. Iames neuer dranke vvine but onely at Christes laste Supper 128. Ignorance the mother of Religion 640. The faction of Rome ouerruleth the VVorlde by Ignorance 641. Ignorance dangerous â—07 641. Ignorance excuseth not 208. Images in the Churche contrary to Goddes vvoorde 496. 505. The Heathens and Infidelles the firste Fathers of Images 497. 498. 503. The Cherubines 498. 499. The Brasen Serpente 499. The Crosse. 499. 500. 501. 502. Irene the Empresse the Kinges daughter of Tartarie the chiefe defender of Images 504. An Image better then Praier 504. The Inuention of Images came of if 507. Peeuis he reasons for proufe of Images 508. In the Primitiue Churche there vvere no Images 508. Images condemned by the holy Fathers 509. 517. Imagerie like vnto Poetrie 510. An Image is a Lesson of lies 510. Holy Images 512. Images vvoorshipped vvith godly honour 514. 515. 516. Images dangerous in the Churche 514. VVee be incorporate into Christe by Baptisme 36. 345. Indiuiduum Vagum 629. 630. Institution of Christe 18. 19. 20. 22. Institution of Christe broken 23. Goddes Institution lawfully broken 113. Institution of the Cuppe 118. Inâ—ention of the Prieste 34. Inuisible 472. Iohn the Aulmonare 74. L. Latine tongue in Aphrica 180. 181. The Learned Latine tongue 200. Latine Churche 211. Leontius 74. Libertie of the Gospel 33. 34. Lidforde Lavve 432. D. Luther sclaundered 3. 107. M. Malaclâ—ias 6. Martialis 9. 10. Missa signifieth the Communion 72. 94. 491. Missa signifieth any assemblie 6. 72. Missa neuer taken for Priuate Masse 73. 492. Masse priuate and peculiar 3. Priuate Masse prooued by Boies Laiemenne and vvemen 41. 56. Difference bitvveene the Nevve priuate Masse and the Olde Communion 50. No Priuate Masse
the people with negligence and vndeuotion The Pope him selfe and his Cardinalles doo scarsely communicate once in the yere but are as negligent and as vndeuoute therein as the moste parte of the people The feast saithe M. Hardinge is common al are inuited they shal be receiued that be disposed and proued If this feast be common it must néedes be common to verie few for the prouision is verie litle to serue many That al be called in the Latine Masse it is a greate and manifest vntruthe For neither the Priest nor the Deacon either by woorde or by gesture calleth them nor haue they any preparation for them if they were called Yet are these men not ashamed to say they shal be receiued that be disposed and proued Euerie man ought humbly to prepare and dispose his harte before he presume to heare or receiue any thyng that toucheth God For God is Spirite and wée are fleash God in heauen and wée in earth Pythagoras beyng but an Heathen was wonte to say Non Ioquendum de Deo sine Iumine wee ought not to speake of God without light that is without premeditation and good aduisement who it is of whom wée speake And the Paganes in their Sacrifices were wonte to remember their priest with these woordes Hoc age the meanyng whereof was dispose thy minde it is God vnto whom thou speakest The wise man sayth before thou pray prepare thine harte and be not as a man that tempteth God Likewise in olde times they that were called Catechumeni were warned afore hande to prepare their hartes that they might worthely receiue Baptisme as it is decréed vnder the name of Clement whose woordes be these Let him prepare him self in al thinges that after three monethes ended vpon the holy day he may be Baptized S. Augustine also exhorteth the Catechumeni likewise to dispose their mindes against the time of their Baptisme Thus ought euerie man to examine and prepare him selfe before he heare Gods woorde before he presume to open his mouth to praie vnto God before he receiue the Sacrament of Baptisme and namely before he come to the holy Communion And therfore the Priest geueth warnyng vnto the people with these woordes Lifte vp your hartes whiche woordes as S. Augustine sayth were commonly vsed in the holy Mysteries But I thinke M. Hardinge here by these woordes prepare and dispose meaneth Priuâ—e Confession whiche many haue vsed as a racke of mens consciences to the maintenance of their tyrannie Peter Lombarde saythe without it there is no waye to Heauen Innocentius the thirde commaundeth that whosoeuer is not confessed neither be suffred to come into the churche beyng aliue nor to be buried when he is dead Hugo writeth thus I am bolde to say who so euer cometh to the Communion vnconfessed be he neuer so repentant and sorie for his sinnes certainly he receiueth vnto his iudgement So violent the late writers haue béen in exacting thinges of their owne diuises Otherwise the olde Fathers notwithstandynge sometime they speake of Confession yet they require it with more modestie and manie of them require no suche thinge at al. Chrysostome sayth Let the Court where thou yeldest thy selfe giltie be without witnesse Let God alone see thee And againe If thou be ashamed to shew thy sinnes to any man then vtter them euerie day in thy harte I say not goe confesse thy sinnes vnto thy felow seruante that may vpbrayde thee with them But confesse them vnto God that is hable to cure them And againe thus he imagineth God to speake vnto a sinner Mihi soli dic peccatum tuum priuatim vt sanem vlcus Open thy sinne priuately to me alone that I may heale thy wounde And Theodorus sometime Archebishop of Canterburie saith Graeci totus Oriens confitetur soli Deo The Gréekes and al they of the Easte confesse them selfe onely to God Thus muche I thought good to touche hereof leste it should be thought there is none other way for a man to proue and dispose him selfe but onely by Auricular Confession The meaning of these woordes of S. Paule Let a man examine him selfe standeth in twoo pointes in Faithe and Repentance Faithe conteineth the truthe of our beléefe Repentance concerneth the amendement of our life Whiche kynde of examinyng endureth al our life longe But to say or thinke wée are al examined and disposed one onely day in the yere and that of custome not of Holinesse and not one day before nor one day after it is childishe it is superstitious it is Iewishe it is no persuasion méete for the people of God If Chrysostome were alyue he woulde crie out O praesumptionem O consuetudinem O what presumption O what a custome is this And S. Ambrose woulde say If thou be not worthy euerie day to receiue then art thou not worthy once in the yere But graunt it that charitie and deuotion is fainted in the people May wée yet thinke that the same resteth whole and sounde in the Clergie Or that the deuotion of the priestes abundeth more now then it did in the primitiue Churche For then the priest ministred the holy Communion but once in a day onlesse the multitude of the Communicantes had béen so greate that it required double Ministration But now the Priest may say two thrée or moe Masses in one day ye although he haue no man to receiue with him I woulde it were not as the Prophet sayth Qualis populus talis Sacerdos As the people is suche is the Priest Uerely Bonifacius talkyng of the chaunge of the holy Cuppes whiche in the olde times had béen Trâ—en and in his time were made of Golde then said he wee had Treen Cuppes and Golden Priestes but now wee haue golden Cuppes and Treen Priestés S. Bernarde complayneth thus of the state of the Clergie in his time O Lorde wickednesse hath proceeded from the elder Iudges thy vicares whiche seeme to rule thy people Wee cannot now say As the people is so is the priest for the very people is not so wicked as is the Priest And the same S. Barnarde in the Synode holden at Reimes in Fraunce in the presence of the Pope spake these woordes Nunc non habemus mercenarios pro pastoribus nec lupos pro mercenarijs sed pro lupis habemus Diabolos Now haue wee not Hierelinges to rule the flocke in steede of Shepheardes nor Wolues in steede of Hierelinges but in steede of Wolues we haue Diuels Iohannes Vitalis a Cardinal of Rome likewise complaineth And of the priestes of this age saith he The Prophet Esaie hath written thus The Pastours them selfe are voide of vnderstandinge they haue al folowed their owne way euerie one euen from the highest to the lowest Wherefore if wante of deuotion and loosenesse of life may breede negligence in the people why may not the like wante and as greate
the offringe of the Lordes Bodie vpon the Crosse and the flowinge of his Bloude from his side Thus it is cleare that the separation of Christes Body and Bloude is represented as wel by the People as by the Priest Wherefore to diuise a difference without cause and of the same to conclude an errour it is double folie The diuersitie of formes and kindes saithe M. Hardinge serueth for signification onely and hath no further vse ne profite Notwithstandinge this saieynge were otherwise true yet the issue thereof séemeth daungerous It is our parte to be obedient and not to discusse or rectifie Gods Commaundementes and to saye any thinge that Christe the Sonne of God hath appointed vs to doo is vtterly voide of vse and profite As for the libertie of the Churche that is here claimed if we shouâ—de demaunde where and when it was graunted perhaps the Chartar woulde not be founde The libertie of the Churche is not to be against God nor to controlle any his ordinaunce Neither hath M. Hardinge yet proued that the Churche within sixe hundred yéeres after Christe in open Congregation and assemblie of people whiche is the state of this question euer vsed any suche kinde of libertie In these woordes M. Hardinge hath priuily cowched sundrie arguments which of what value or force they be I pray thée Gentle Reader to vnderstande The first is this The prieste Consecrateth the Sacrament Therefore the people is not bounde to receiue in bothe kindes The seconde is this The priest offereth the Sacrifice and representeth the separation of Christes Bodie and Bloude Ergo it is sufficient for the people to receiue in one kinde The thirde is this The Churche hath hir libertie Ergo she is not bounde to Christes Institution Alas howe sclenderly hange these thinges togeather Yet these are the argumentes that as it is supposed are neuer hable to be answeared M. Hardinge The .3 Diuision As touchinge the woordes of Christe Bibite ex hoc omnes Drinke ye al of this They perteine to the Apostles onely and to their successours For to them 49 onely he gaue coÌ„maundement to doo that which he did in his supper as Clement saithe to them onely saiynge doo this in my remembrance he gaue Commission to consecrate offer and to receiue the Sacrament in remembrance of his deathe and passion by the same woordes ordeininge them priestes of the newe Testamente VVherefore this belongeth not to the laye people neither canne it iustely be geathered by this place that they are bounde of necessitie and vnder paine of deadly sinne to receiue the Sacrament vnder bothe kindes The B. of Sarisburie When I reade these woordes of M. Hardinges I am striken with horrour to consider the terrible iudgement of God It is muche to be feared that he that is ledde awaye of this sorte offendeth not of ignorance for so were the faulte the more pardonable but againste the manifest knowen truthe and againste the spirite of God For whereas Christe saithe Drinke ye al of this if he wil followe the letter the woordes be plaine that al shoulde drinke If he wil leaue the letter and take the meaninge S. Paule hath opened it For writinge vnto the whole Congregation at Corinthe he saithe thus As often as ye shal eate this Breade and drinke of this Cuppe ye shal declare the Lordes deathe vntil he come If he doubte S. Paule yet the very practise and continual order of the Primitiue Churche fully declareth what Christe meante And they saye Consuetudo est optima interpres Legis Custome is the best Interpreters of the lawe If he wil take neither the woordes of Christe nor Christes meaninge then I know â—ot how to deale with him Once againe he bringeth foorthe Clement the Apostles fellowe And what Clement Uerily euen the same that ministred and deliuered the holy Communion to the faithful that then were in Rome vnder bothe kindes as appeareth by the longe vsage of that Churche euen as Christe deliuered it to his Disciples and M. Hardinge is not hable to shewe that the same Clemente euer ministred otherwise He seeth knoweth that the woorde Omnes is against him the meaninge against him The practise of the Churche against him his owne Clement against him Yet he beareth his countenance so as if al were with him To be shorte if Christ when he saide Drinke ye al meant not that al shoulde drinke why did S. Paule and al the Apostles and the whole primitiue Churche expounde it and practise it as though he had meante so And if he meante so why dothe M. Hardinge deceiue the worlde and say he meante not so But Clement saithe Christe spake these woordes doo this in my remembrance onely vnto the Apostles Therefore saieth M. Hardinge These woordes drinke ye al pertaine to the Apostles onely and to their successours Understande good Reader that Clement in the place here alleged speaketh not one woorde either of one kinde or of bothe but onely saithe thus That Christe appointed his Apostles to the office of the holie Ministration whiche he calleth the spiritual oblation Therefore thou maiste sée that M. Hardinge shewinge the one thinge for an other and of the same concludinge what him liketh cannot séeme to deale plainely The argument that hereof is geathered standeth thus Clement saithe that Christe gaue onely vnto his Apostles the office of the Ministerie and authoritie to offer the spiritual Sacrifice Ergo these woordes drinke ye al of this perteine nothinge to the people Here is a very fainte conclusion For by force of this reason he may take from the people bothe partes of the Sacrament as wel as one and so leaue them no Sacrament at al. M. Hardinge The .4 Diuision And this vnderstoode they whiche aboue one hundred yeeres past 50 chaunginge the olde custome of the Churche of receiuinge the Communion vnder one kinde by their priuate authoritie woulde needes vsurpe the Cuppe also For seeinge them selues not to haue sufficient proufe and warrant for their dooinge of these woordes drinke ye al of this the better to bolster vp their newe fangled attempte they thought it better to aliege the woordes of Christ in S. Iohn Excepte ye eate the fleashe of the Sonne of man and drinke his bloude ye shal not haue life in you which woordes for al that our newe Masters of fourtie yeeres paste wil to be vnderstanded of the spiritual and not of the Sacramental eatinge as it may be and is taken for bothe of the Doctours vewed a parte Yet in al that Chapter there is no mention of the Cuppe nor of Wine at al. VVherefore they that crie so muche on the institution and commaundement of Christe cannot finde in al the Scriptures neither commaundement where he gaue charge the Sarcament so to be geuen neither so muche as any example where Christe gaue it vnder bothe kindes to any other then to thapostles VVhere as contrariwise it may be shewed of our parte
these in a declaration that he wrote of the Sacrament Non dixi neque consului neque est intentio mea vt vnus aut aliquot Episcopi propria authoritate alicui incipiant vtramque speciem porrigere nisi ita constitueretur mandaretur in Concilio generali Neither haue I saide nor counsailed nor my minde is that any one or moe Bishops beginne by their owne authoritie to geue bothe kindes of the Sacrament to any person onlesse it were so ordeined and commaunded in a general Councel The B. of Sarisburie It gréeueth M. Hardinge that we should say the Councel of Constance decréed against Christe him selfe and therefore he sendeth vs to Luther him selfe that seinge his inconstancie we may be ashamed of our selfe And thus with one poore syllable he thought it good merily to refreashe him selfe yet touchinge inconstancie wherein he so triumpheth against D. Luther he séemeth vtterly to haue forgotten him selfe For it is knowen to the worlde that D. Luther in al his life neuer changed but once that from manifest errour to the open confessed trueth But M. Hardinge vpon how good occasions I wil not say hath changed his doctrine and whole faithe twise within the space of two yeeres And so muche woulde I not now haue toutched sauinge onely to put him in remembrance of him selfe That the determination of the Councel of Constance was against Christe bisides Gerardus Lorichius a Doctour of M. Hardinges owne Schoole who affirmeth it in vehement woordes what canne there be so plaine as that S. Paule writeth vnto the Corinthians That I receiued of the Lorde the same haue I deliuered vnto you After he mentioneth eche kinde aparte sheweth that as Christe tooke the breade so he also tooke the Cuppe that the Apostles receiued both at Christes handes not onely for them selues but also to the vse behoufe of the people Therefore where as M. Hardinge crieth so often against vs that the deliuerie of the Cuppe vnto the people is no parte of Christes Institution if he had considered these thinges wel or had conferred herein with the olde Catholike Fathers he woulde haue better aduised him selfe For in stéede of many for shortnes sake to allege but one S. Cyprians woordes in this mater be very plaine Quidam vel ignoraÌ„ter vel simpliciter in Calice Dominico sanctificando plebi ministrando non hoc faciunt quod Iesus Christus Dominus Deus noster huius Sacrificij Author Doctor fecit docuit Some there be that in sanctifieyng the Cuppe and deliuering it vnto the people doo not that thing that Iesus Christe our Lorde and God the authour and teacher of this Sacrifice both did and taught And addeth further If any man be in this errour seeinge the light of the trueth let him returne againe vnto the roote and vnto the original of the Lordes Tradition And after in the same Epistle we keepe not the thing that is coÌ„maunded vs onlesse we doo the same that the Lorde did In these few woordes S. Cyprian saith The Lorde both did it and taught it to be donne He calleth it The Lordes Tradition he calleth it The Lordes commaundement And here cannot M. Hardinge steale away in the miste say S. Cyprian meante al this of the Cuppe that the Priest consecrateth for him selfe for his very woordes be plaine to the contrary In Calice Dominico sanctificando plebi ministrando that is in sanctifieinge the Lordes Cuppe and ministringe it vnto the people And if S. Cyprian might wel write thus against the Heretiques called Aquarij which in the holy Ministration would vse no wine but in steede thereof did Consecrate water ministred it vnto the people muche more may we say the same against our aduersaries which Consecrate and Minister vnto the people no Cuppe at al. Wherfore at th ende of the same Epistle he concludeth with these woordes Not to doo that thinge that the Lorde did what is it els then to cast of his Woorde and to despise his Discipline and to coÌ„mitte not worldly but spiritual robberie and adulterie while as a man from the trueth of the Gospel stealeth away both the sayinges and dooinges of the Lorde and corrupteth and defileth Gods coÌ„maundementes So it is writen in the prophete Hieremie vvhat is Chaffe in comparison of Corne Therefore vvil I vpon these prophetes saieth the Lord that steale my vvoordes eche one of them from his neighbour and deceiue my people in their lies and in their errours The woordes that Luther wrote to them of Bohemia and the others here reported were written by him before God had appointed him to publishe the Gospelâ— aâ—d therefore are no more to be alleged againste him for that he wrote afterwarde as note of inconstancie then M. Hardinges Sermons preached openly in the 〈◊〉 of kinge Edwarde are to be alleged against that he writeth now M. Hardinge The .6 Diuision Thus he wrotâ— before he had conceiued perfite hatred against the Churche But after that he had beene better acquainted with the Diuel and of him appearinge vnto him sensibly had beene instructed with argumentes against the Sacrifice of the Masse 51 that the memorie of our Redemption by Christe wrought on the Crosse might vtterly be abolished â–ª 〈◊〉 wrâ—te hereof farre otherwise Si quo caâ—u Concilium statueret minime omnium nos vellemus vtraque specie potiriâ—imo tunc primum in despectum Concilij vellemus aut vna aut neutra nequaquam vtraque potiâ—â— eos plaue anathema habere quicunque talis Concilij authoritate potirentur viraque â—f in any case the Councel woulde so ordeine we woulde in no wise haue bothe the kindes but euen then in despite of the Councel we woulde haue one kinde or neither of them and in no wise bothe and holde them for accursed who so euer by authoritie of such a Councel wold haue bothe These woordes declare what spirite Luther was of They shewe him like him selfe VVho so euer readeth his bookes with indifferent iudgement shal finde that sithens the Apostles time neuer wrote man so arrogantly ne so dispitefully against the Churche nor so contrarily to him selfe Whiche markes be so euident that who so euer wil not see them but suffereth him selfe to be caried away into errour â–ª hatred of the Churche and contempte of al godlines either by him or by his scholars excepte he repente and returne he is guiltie of his own damnation vtterly ouerthrowen and sinneth inexcusably as one condemned by his owne iudgement But for excuse hereof in his booke of the Captiuitie of Babylon he confesseth that he wrote thus not for that he thought so nor for that he iudged the vse of one kinde vnlawful but bicause he was stirred by hatred and anger so to doo His woordes doo sounde so muche plainely Prouocatus imo per vim raptus I wrote this saithe he otherwise then I thought in my harte prouoked and by violence pulled to it whether
must pul out and cast from him his affections his goodes and his fréendes for the Gospelles sake ye though he loue them as his eyes And if the Picarde tooke it otherwise it was an errour of simplicitie muche like the errour of Origen and certaine others who as it is written of them grossely and accordinge to the letter ghelded them selues for the kingedome of heauen Or the errour of the Bishop of Rome who vpon smal occasion of these woordes Ecce duo gladij hâ—c Beholde here be two sweardes claimeth vnto him selfe bothe the Spiritual and also the Temporal swearde so the whole iurisdiction of al the worlde The forbearing of bloude and strangled meates beganne emonge the faithful in the time of the Apostles not as of Gods commaundement or to continue for euer but onely of charitie to beare with the weakenes of the Iewes vntil they might growe to a perfite knowlege in Christe duringe whiche weakenes this charitable order amonge the rest of the faithful Christians continued stil as may appeare by Tertullian by Arnobius by Eusebius by Oecumenius and others But after that the Iewes were throughly perswaded that al creatures of God were cleane this forbearinge whiche beganne onely for their sakes had an ende But howe can M. Hardinge applie these thinges to his purpose Or howe can he hereby warrante the manifest breache of Christes Institution The Churche in euery of these orders was directed and guided by Goddes woorde Touchinge killinge God saithe vnto the Magistrate Thou shalt not suffer the wicked to liue Touchinge swearinge God saithe Thou shalt sweare in trueth in Iudgement and in Iustice. Touchinge pullinge out of our eyes S. Paule saithe No man euer hated his owne fleshe but dooth nourishe and chearishe it And touchinge bloude and strangled meates Christe saithe The thinge that entreth into the mouthe defileth not the man And S. Paule saithe Euery creature of God is good Therefore the Churche in these cases diuised no new thinge of hir selfe nor brake any of Gods ordinaunces but onely followed the woorde of God Nowe of the other parte let M. Hardinge shewe what Woorde of God the Churche of Rome had to followe in thordering of the halfe Communion Where did Christe or his Apostles euer saye Let not the people receiue the whole Sacrament as it was ordeined at the first but let it be sufficient for them to receiue one portion If there be no suche commaundement to be shewed then be not these cases like And if the cases be not like why dooth M. Hardinge deceiue the worlde and compare them thus togeather as though they were like What troweth he there is no difference betwéene obeying Gods Commaundement and breaking Gods commaundement Or thinketh he bicause it was lawful for Abraham hauing Gods Commaundement to haue slaine his Sonne Isaac that therfore it was lawful for him to slaye Ismael also hauinge no commaundement It is a daungerous doctrine to saye The Churche is Omnipotent and may allowe or disallowe Goddes Commaundements without difference at her pleasure For as it is discretly noted by the Emperours Ualentinian and Martian Who so euer after the trueth is once founde seeketh further he seeketh for a lye and not for the truethe But to minister vnto the vulgare laye people in Bothe kindes saithe M. Hardinge was not Christes institution Thus he saithe and saithe it often and onely saithe it Other authoritie then his owne he bringeth none The reason that moueth him I wéene is this for that there was no Laye people at that Banket with Christe but the Apostles onely But this reason woulde spoile the Laye people not of one parte onely but of al togeather Surely one Lorichius a Doctour of M. Hardings owne side saithe thus Ipsius Sacramenti Institutio vult vt omnes vnà manducemus bibamus The very Institution of the Sacrament willeth that we al Eate and Drinke togeather M. Hardinges Doctour saithe It is Christes Institution M. Hardinge him selfe saith It is not Christes Institution Whether of them twoo a man may beléeue I leaue it to others Howe be it in the meane time while these Doctours can better agrée it cannot be denied but Christe ministred vnto his Disciples the whole Sacrament in Bothe Kindes gaue them in charge in plaine expresse woordes to doo the same But of the halfe Communion in one kinde Christe neither gaue them charge nor spake any one woorde at al. If M. Hardinge wil replie that Christes woordes in this case be doubtful may be diuersly taken yet is that obiection already answeared For the lawe saithe Si de interpretatione Legis quaeratur in primis inspiciendum est quo iure Ciuitas retrò in huiusmodi casibus vsa fuerit Optima enim est Legum interpretatio Consuetudo If question happen to be moued touchinge the meaninge of a lawe first of al we must see what order hath beene vsed in the like cases in times past For the Custome and practise of the people is the best expounder of the Lawe Now it appeareth plainely that the Custome practise of the purest Churche in the time of the Apostles others olde Catholike Fathers was to minister vnto the people in Both Kindes wherof we may conclude that the same was Christes Institution very meaninge But if M. Harding wil applie thautoritie of Custome vnto his purpose for that the coÌ„mon practise of the Church of Rome for a fewe late yéeres hath béene to the contrary that therfore this was Christes meaninge this obiection is also soone answeared For bothe Lawe common reason saithe In ambiguo sermone non vtrunque dicâ—â—us sed id duntaxat quod volumus In a doubtful speache we speake not bothe the thinges that may be geathered but that thinge onely that we meane Nowe if Christe meante bothe the order that was practised by Thapostles Olde Fathers and also the contrary order that of late hath béene practised in the Churche of Rome then had Christe at one time and in the vtteringe of one sentence not onely twoo but also diuers and contrary meaninges and so by M. Hardinges iudgement Christe must néedes construe his owne woordes in this wise Drinke ye al of this I meane set pristes onely drinke of this Drinke ye al I meane some maie not Drinke Drinke ye al I meane contrary Drinke ye not al. And when I saye Dooe ye the same that I haue doone my meaninge is otherwise Dooe not the same that I haue doone O M. Hardinge It is an olde saiynge Maledicta glosa quae corrumpit textum Cursed be that gloaâ—inge construction that destroieth the texte Yée saye The priestes are bounde of necessitie to receiue Bothe Kindes but the Laye people is not bounde and so ye conclude that Christe ordeined two sundrie Communions the one not like the other the one for the priestes the other for the people And therfore by your aduise we
that it was a place specially appointed vnto the Priestes and Ministers and shut vp from al others for disturbinge the holy Ministerie as it appeareth notably by the storie of S. Ambrose that willed the Emperour Theodosius him selfe to departe foorthe and by Nazianzenus in the life of S. Basile and by a Decrée vnder the name of Clemens and by the Councel of Laodicea concerninge the same and as it may be geathered by S. Chrysostome at certaine times of the Seruice was drawen with Courtaines Euen at this day in the great Churches at Millaine Naples Lions Mens Rome and in the Churche of S. Laurence in Florence the Priest at his Seruice standeth towardes the Weast and so hath his face stil vpon the people And therefore Durandus saith In suche places the Priest needeth not to turne himselfe rounde when he saith Dominus vobiscum And saluteth the people And where as M. Hardinge imagineth that the people for distance of place coulde not heare what the Priest saide a man that hath considered the Olde Fathers with any diligence may soone sée he is far deceiued For Chrysostome saith The Deacon at the holy Mysteries stoode vp and thus spake vnto the people Orem us pariter omnes Let vs pray al togeather And againe he saith The Priest and the people at the Ministration talke togeather The Priest saithe The Lorde be with you The people answeareth And with thy sprite Iustinian the Emperour commaunded that the priest should so speake alowde at the holy Ministration As the people might heare him Clemens Alexandrinus saith Est ergo quod est hîc apud nos Altare terrestris congregatio eorum qui sunt dedicati orationibus qui veluti vnam vocem habent Communem vnam mentem The Aultare that we haue is an earthly Congregation of men geuen to praiers whiche haue as it were bothe voice and minde common togeather And to leaue rehersal of others Bessarion saith Sacerdote verba illa pronunciante assistens populus in vtraque parte respondet Amen The Priest speakinge these woordes the people standinge by at eche parte of the Sacrament or on euery side saith Amen Now iudge thou good Reader what trueth may séeme to be in that M. Hardinge addeth hereto That the people remaining in seemely wise in the neather parte of the Churche was instructed by certaine Ceremonies and tokens shewed in the Quier and gaue assent and saide Amen vnto the Priest praieing at the Aultar although they vnderstoode no parte of his praier Certainely S. Paule saith Quomodo dicet Amen ad tuam gratiarum actionem Quandoquidem nescit quid dicas How shal he say Amen and geue assent vnto thy thankes geuinge For he knoweth not what thou saiest So saith S. Augustine Vt populus ad id quod planè intelligit dicat Amen That the people vnto that they plainely vnderstande may say Amen Likewise S. Ambrose Imperitus audiens quod non intelligit nescit finem orationis non respondet Amen id est veâ—um vt confirmetur benedictio Per hos enim impletur confirmatio precis qui respondent Amen vt omnia dicta veri testimonio in audientium mentibus confirmentur The vnlearned hearing that he vnderstandeth not knoweth not the ende of the praier neither saith Amen that is to say It is true That the Priestes â—lissinge may be confirmed For by them that answeare Amen the Praier is confirmed whereby is meante that what so euer is spoken by the testimony of the trueth be made good in the mindes of the hearers Seâ—nge therfore that neither Aultars were erected in the Apostles time nor the Communion Table that then was vsed stoode so farre of from the body of the Churche nor the people gaue assent to that they vnderstoode not so many vntruthes beinge founde in M. Hardinges premisses wée may wel and safely stande in doubte of his Conclusion M. Hardinge The .27 Diuision VVhere as you M. Iuel allege S. Paule for your purpose and make him to say thus otherwise then he wrote If thou make thy praier in the congregation with thy sprite or noise of strange wordes how shal the vnlearned man therevnto saye Amen For he knoweth not what thou saiest you boâ—basâ—e this texte with your owne counter feit stuffinge The translation auctorised by kinge Edwarde and his Counsel is truâ—r and foloweth the Greeke nearer whiche hath thus VVhen thou blessist with the spirite how shal he that occupieth the roome of the vnlearned saye Amen at thy geuing of thankes seinge he vnderstandeth not what thou saiest Here the Apostle S. Paule speaketh of Blessinge or thankes geuinge with the spirite whiche spirite what it is it is not easie to declare after the iudgement of your owne Patriake Iohn Caluine S. Ambrose taketh it for the spirite we haue receiued in Baptisme that doth encline and moue vs to praier S. Thomas for the holy ghost geuen to vs for reason and for the powre imaginatiue Erasmus for the voice it selfe Isidorus Clarius for the povver of pronouncing or vtterance some for the breathe that passeth the throte some for the intention S. Augustine verie subtily Pro apprehensione quae ideas concipit signa rerum Caluine in his Institutions De oratione Cap. 15. for the sounde of the mouthe that is caused of the breathe of a mans throte and reboundinge of the aier Chrysostome for the spiritual gifte or the gift of the holy ghoste to speake vvith tongues VVhiche Caluine him selfe sittinge in iudgement as it vvere vpon this doubtful matter allovveth best and condemneth the minde of al others and also his ovvne though vnvvares as it seemeth and so he vvoulde condemne your noyse of strange vvordes likevvise if he hearde it This texte beinge so doubtful of it selfe in sense so put out of tune by your noyse of strange vvordes vvherewith you descant vpon the vvorde Spirite so violently applied by your nevv fangled exposition maketh litle to the condemnation of the Latine Seruice in the Latin Church specially seing that S. Paule meaneth by that miraculous speakinge vvith tongues vsed or rather abused amonge the Corinthians a farre different manner of speakinge from that speaking vvhereby the Priest vttereth the Common Seruice The Priest I graunt saieinge his Seruice to his parishe speaketh with a tongue but suche maner of speakinge is not that whiche S. Paule meante For the priest vnderstandeth it for the better parte if he be learned and 83 the people be not vtterly ignorant bicause of often preaching longe custome solemne feastes and sundrie Ceremonies And therfore your argument gathered out of that texte concludeth nothinge against hauinge the Seruice in the learned Latine tongue not perfitely vnderstanded of the vnlearned people Verily if you admitte the exacte iudgement of S. Augustine concerninge this place of S. Paule then must you seeke for other Scriptures and proufes of your English Seruice For as he discusseth this pointe
nullum ex his quae non intelligitis fructum facientes abibitis credo Nam quae vtilitas esse ex voce non intellecta potest Onlesse I speake that you maie plainely and clearely vnderstande but onely shewe me selfe to haue the gifte of tongues ye shal departe away hauinge no fruite of those thinges that ye vnderstande not For of a voice that ye know not what profite canne ye haue Againe he saithe Et vos nisi significantem sonum dederitis verba vento hoc est nemini facietis And you onles ye vtter a sounde with vnderstandinge ye shal speake to the winde that is to say ye shal speake to no Bodie And to passe by al others Nicolas Lyra saithe thus Si tu Sacerdos benedixeris spiritu id est absque hoc quod populus intelligat quid proficit populus simplex non intelligens If thou beinge the Prieste doo blisse with thy Sprite that is to saie if the people vnderstande thee not what profite hath the simple people thereby not vnderstandinge thee Therefore as M. Hardinge saithe M. Caluine in this pointe was a scorner so might he as wel haue saide S. Augustine S. Chrysostome Nicolas Lyra and others are al scorners If al praiers saithe M. Hardinge made in a strange tongue be a mockinge of God as Beza saithe then were the praiers vttered by Miracle in the primitiue Churche with tongue whiche the vtterers them selues vnderstoode not after the minde of Chrysostome a mockinge of God This exposition of Chrysostome is very strange and agreeth with fewe others and yet is the same here by M. Hardinge vntruely reported For Chrysostome saithe not that who so euer in the Primitiue Churche vttred the praiers with tongue vnderstoode not him selfe what he saide but plaine the contrary For thus he saithe Linguis loquens se ipsum aedificat quod quidem fieri non potest nisi quae loquatur norit He that speaketh with tongues profiteth him selfe whiche cannot be onles he vnderstande what he saieth And he addeth further Et hactenus quidem disputat de illis qui ea quae loquuntur intelligunt Hitherto S. Paule disputeth of them that vnderstande what they saye Hereby it is plaine that M. Hardinges general proposition is not generally true But others Chrysostome saithe there were that abused the gifte of tongues and knewe not them selues what they saide And whether this were a mockinge of God or no let M. Hardinge iudge Chrysostome saithe It was a Confusion of the Churche a bragginge and ostentation of them selues without consideration either of them selues or of others that suche a one was Simon Magus that suche were the Iewes that betraied them selues vnto the Diuel And S. Augustine compareth them vnto Owselles Pies and Rauens that crie and chatter they know not what Therefore I doubte not but M. Bezaes exposition wil stande bothe before God and also before any good Catholique Bishop M. Hardinge The .35 Diuision If our newe Maisters condemne the Latine Seruice in the Latine Churche for that the people vnderstande it not thereof must it folowe that the Englishe Seruice so muche of it as consisteth of Dauides Psaelmes whiche is the moste parte be also condemned The like may be saide of other Nations For howe many shal we finde not of the people onely but also of the beste learned men that vnderstande the meaninge of them in what tongue so euer they be set foorthe S. Hilarie compareth the Booke of Psalmes to a heape of keyes that be to open the doores of euery house of a greate Citie layed togeather Amonge whome it is harde to finde whiche keye serueth whiche locke and without the righte keye no doore can be opened S. Augustine likeneth the people of Aphrica singinge the Psalmes whiche they vnderstoode not to Owselles Popiniayes Rauens Pies and suche other byrdes whiche be taught to sounde they knowe not what and yet they vnderstoode the tonge they sange them in And therefore he exhorteth them to learne the meaninge of them at his preachinge least they shoulde singe not with humane reason as it is before recited but with voice onely as byrdes doo The B. of Sarisburie Al our mater is fully answeared and confuted For M. Harding hath called vs Newe Maisters euen with the same authoritie and spirite that Haman saide vnto kinge Darius The Iewes troubled his countrie and professed and vsed a Nevve Lavve Certainely our Doctrine is Christes Doctrine hath the Testimonie not onely of the Lawe the prophetes but also of the auncient Councels and Olde Fathers The greatest proufe for the Latine Seruice that M. Hardinge can finde standeth vpon the bare name of the Latine Churche And yet in that whole Churche this day there is not one nation that either speaketh or vnderstandeth the Latine Tongue Let M. Hardinge onely leaue his portuise and Latine Seruice then hath he no further cause to bragge of his Latine Churche For as it now fareth his Seruice taketh not name of his Churche but his Churche of his Seruice Uerily as it is meete the Seruice shoulde be in Latine in the Latine Churche so is it meete the Seruice should be in Englishe in the Englishe Churche We graunte the Psalmes be harde as it is alleged for the déepe senses and highe Mysteries and secrete prophecies of Christ and of his Churche therein conteined Bisides that M. Hardinge hath founde out a buntche of keies in S. Hilarie wherewith to shutte out al the people Not withstanding the right vse of keyes is rather to open then to shutte Chrysostome saithe Clauis est Verbum scientiae Scripturarum per quam aperitur hominibus ianua Veritatis The keie is the woorde of knowledge of the Scriptures by the whiche the gate of the Trueth is opened vnto men And Tertullian likewise saithe Clauis est interpretatio Legis The keye is the exposition of the Lawe And therefore Christe saithe Woe be vnto you ye Scribes and Pharisees that shutte vp the Kingedome of God before menne for ye enter not your selues neither suffer others that would enter And thus they doo saith Tertullian Docentes poâ—iùs praecepta doctrinas hominum Teachinge rather the Commaundementes and Doctrines of menne But if there be so many keyes bounde togeather what if M. Hardinge haue missed in his choise and haue taken one keye for an other His reason standeth thus The simple people vnderstandeth not the deepe meaninge of the Psalmes Ergo they vnderstande nothinge in the Psalmes By this keye M. Hardinge may happen to shutte out him selfe This is a false kinde of reasoninge whiche in the Schooles is called A secundum quid ad simpliciter For albeit the people vnderstande not al the highe Mysteries of the Scriptures yet it foloweth not that therfore they vnderstande nothinge in the Scriptures For in the Scriptures there is bothe Stronge meate for Menne and also Milke for Children And in the same saithe S. Gregorie
the same by these woordes Exemplarium intolerabilis nimiaque differentia deprauatio Againe Gratian him selfe vpon good aduise is driuen to say that al suche Episâ—les ought to haue place rather in debatinge of mater of Iustice in the Consistorie then in determininge and weighing the truthe of the Scriptures Bisides this neither S. Hierome nor Gennadius nor Damasus nor any other olde Father euer alleged these Epistles or made any accompte of them nor the Bishops of Rome them selues no not when suche euidence might haue stande them in best steede namely in their ambitious contention for the Superioritie ouer the Bishops of Aphrica The contentes of them are such as a very childe of any iudgement may soone be hable to discrie them Clemens informeth S. Iames of the order and manner of S. Peters death yet it is certaine and Clement vndoubtedly knew it that Iames was putte to death seuen yeeres bâ—â—ore S. Peter Antherus maketh mention of Eusebius Bishop of Alexandria and of Felix Bishop of Ephesus yet was neither Eusebius nor Felix neither Bishoppe nor borne al the time that Antherus liued Marcellinus saith The Emperour might not attempte to presume any thinge against the Gospel Yet was there then no Emperour aliue that vnderstoode Christe or knew the Gospel Marcellus writeth to the Emperour Maxentius and chargeth him straitely with the authoritie of Clement yet was Maxentius an Infidel a cruel Tyran and a persequutor of the Churche and neither knew nor cared for the name of Clement Zephyrinus saithe Christe commaunded his Apostles to appointe the threescore and twelue Disciples Yet S. Luke saith Christe him selfe appointed them S. Luke saithe Iohn the Baptist gaue this counsel to the Souldiers Be ye contented with your wages c. Yet Meltiades quite altereth the whole storie and nameth Christe in steede of Iohn It woulde be tedious and needlesse to open al these few notes may suffice for a taste Now touchinge this Anacletus whom M. Harding hath fournished with his titles as though it were the very true Anacletus in déede First he saith Clemens was his predecessour Contrary wise Irenaeus that liued immediatly afterwarde and Eusebius saie Anacletus was predecessour vnto Clement Whereby it may appeare that Anacletus wrote this Epistle after that he him selfe was deade He maketh mention of S. Peters Churche yet was there no churche built in the name of Peter within thrée hundred yeeres after Anacletus Againe he allegeth the Decrées and Canons of the olde Fathers His woordes be these Haec ab antiquis Apostolis patribus accepimus These thinges haue we receâ—ued of the Olde Apostles and auncient Fathers as if the Apostles had béene longe before him notwithstanding S. Iohn the Apostle was yet aliue and Anacletus him selfe was one of the oldest Fathers Although by that I haue thus shortly touched the likelyhoode hereof may soone appeare yet I beseeche thee good Christian Reader consider also these and other like phrases and manners of speache whiche in these Epistles are very familiar and may easily be founde Persequutiones patieÌ„ter portare peâ—o vt pro me orare debeas Episcopi obediendi sunt non insidiandi Ab illis omnes Christiani se cauere debent Here is not so muche as the very congruitie and natural sounde of the Latine Tongue And shal wee thinke that for the space of three hundred yeeres and more there was not one â–ª Bishop in Rome that coulde speake true Latine And specially then when al the whole people there bothe wemen and children were hable to speake it naturally without a teacher Uerily the Pope him selfe saith Falsa Latinitas vitiat rescriptum Papae False Latine putteth the Popes owne write out of credite As for the substance and contentes of these Epistles they touche nothing neither of the state of the Churche in that time nor of Doctrine nor of Persequution nor of Heresie nor of the office of the Ministers nor of any other thinge either agreable vnto that age or in any wise greatly worthy to be considered Al their drifte is by salsiâ—ieinge of the Scriptures by al other meanes onely to stablishe the state and Kingdome of the See of Rome Anacletus thus interâ—aceth the woordes of Christe Super hanc Petram id est super Ecclesiam Romanam aedifieabo Ecclesiam meam Vpon this Rocke that is to say vpon the Churche of Rome I wil builde my Churche And againe Romana Ecclesia Cardo Caput est omnium Ecclesiarum Vt enim Cardine ostium regitur ita huius sanctae Sedis authoritate omnes Ecclesiae reguntur The Churche of Rome is the Hooke and the Head of al Churches For as the doore is ruled by the Hooke so al Churches are ruled by th â–ª authoritie of this holy See of Rome Pope Stephanus saith Haeâ— Sacrosancta Domina nostra Romana Ecclesia This holy our Lady the Churche of Rome And what néeded M. Hardinge to allege onely Anacletus beinge so wel stoared of sundrie others For Pope Euaristus Alexander Sixtus Telesâ—horus Higinus Pius Anicetus Soter Eleutherius Uictor and al the reast of the ancient Bishops of Rome whose names haue beene abused to this purpose agrée in one Al they are made to say Wee are the Vniuersal Bishops wee are the headdes of the Vniuersal Churche Al appeales ought of right to lie to vs wee cannot erre wee may not be controlled For it is written The Scholer is not aboue his Maister If these authorities were sufficient then were the case cleare of M. Hardinges side But he saw they were forged ful of vntrueth and therefore he thought it best to trippe so lightly ouer them As for Anacletus him selfe that was Peters Scholar and the reast of the ancient Bishoppes of Rome they were holy men and godly Fathers and liued in continual persecution and were daily taken and put to death and had no leisure to thinke vpon these ambitious and vaine titles M. Hardinge The .4 Diuision S. Gregorie writinge to Mauritius the Emperour against Iohn the Bishop of Constantinople ambitiousely claiminge and vsurpinge the name of an vniuersal Bishop prooueth the Bishop of Rome succeedinge in Peters Chaier to be Primate and to haue charge ouer al the Churche of Christe by Scriptures thus Cunctis Euangelium scientibus liquer c. It is euident to al that know the Gospel that the Cure and charge of the whole Churche hath beene committed by the woorde of our Lorde to the Holy Apostle Peter prince of al the Apostles For to him it is saide Peter louest thou mee Feede my sheepe To him it is saide Beholde Sathan hath desired to sifte you as it were wheate and I haue praied for thee Peter that thy faith faile not And thou beinge once conuerted strengthen thy brethren To him it is saide Thou arte Peter and vpon this Rocke wil I builde my Churche and the Gates of Hel shal
to whom if there be not geuen a power peereles and surmounting al others in the Churches we shal haue so many schismes as there be priestes The B. of Sarisburie This place of S. Hierome is notably wel noted But if it might haue pleased M. Hardinge to note but the twoo lines that wente before he should soone haue séene that this note was not woorthe the notinge For it is certaine that S. Hierome there speaketh generally of al Bishops and not one woorde specially of the Bishop of Rome He intreateth there of the order of Confirmation which he saith by the vsage of the Churche for quietnesse vnitie in many places was ministred onely by the Bishop and not by any other Priest and that he saith Ad honorem magis Sacerdotij quà m ad necessitatem Legis More for the honour of the state of Bishops then for the necessitie of the Law And this as I saide he speaketh generally of al Bishops Immediatly after he addeth these woordes that M. Harding here allegeth Ecclesiae salus c. The safetie of the Church hangeth of the dignitie of the high priest Herein S. Hierome agréeth throughly with S. Cyprian that is That for auoiding of Sectes and Schismes one high Priest that is to saye one Byshop was by good policie appointed in euery Diuision to whose dooinges and Doctrine the reast of the Clergie should câ—nforme them selues And by this order the vnitie of the Churche was wel preserued S. Cyprian saith Ecclesia cohaerentium sibi inuicem SacerdotuÌ„ glutino copulatur The Churche is ioined togeather by the consent of Bishops agreeinge in one So saith S. Hierome Singuli EcclesiaruÌ„ Episcopi singuli Archiepiscopi singuli Archidiaconi omnis ordo Ecclesiasticê° suis Rectoribê° nititur There be seueral Bishops of Churches seueral Archbishops and seueral Archedeacons and al the Ecclesiastical order is staied by the gouernours And the Glose therevpon saith thus Hieronymus probat hâ—c plures praelatos non debere esse in vna Ecclesia sed singulos debere esse in singulis Ecclesâ—s S. Hierome here proueth that there may not be twoo or mo Byshops in one Churche But that a seueral Bishop must be in euery seueral Churche To the like purpose S. Hierome writeth vpon the Epistle vnto Titus Haec proptereà vt ostenderemus apud veteres â—osdem fuisse Presbyteros quos Episcopos Paulatim verò vt dissensionum plantaria euellerentur ad vnum omnèm sollicitudinem esse delatam These thinges haue I spoken to the intent to shew that in olde time Priestes and Bishoppes were al one and that in processe and by degrees the whole charge was brought vnto one man he meaneth within one Diocese that the occasions of dissension might be rooted out And therefore as it is before declared â–ª S. Cyprian saith Hereof springe Schismes for that the Priest of the Lorde is not obeyed And therefore also saith S. Hierome Vnlesse the Byshop haue a special power aboue others there wil be as many Schismes in the Church as there be Priestes But al these thinges thus vttered generally of al Bishops M. Hardinge wreasteth and forceth onely vnto one Bishop and thus that is General he maketh Special and that is Special he maketh General at his pleasure and as before he misreported S. Cyprian euen so dooth he nowe likewise misreporte S. Hierome and so shoareth vp a ruinous mater with the falsification of his Doctours But M. Hardinge wil say S. Hierome vseth these special woordes Summus Sacerdos The highest Priest whiche can not otherwise be taken but onely of the Pope And therefore he gaue this note with a special Parenthesis He meaneth the Pope Peters successour Yet M. Hardinge knoweth there is no suche necessitie wherefore these woordes shoulde so be taken His owne Amphilochius calleth S. Basile Summus Sacerdos and yet he knoweth S. Basile was neuer Bishop of Rome Euery Bishop within his owne Diocesse may be called the highest Priest in respecte of other Priestes that liue vnder him And in this sense Lactantius séemeth to cal euery Bishoprike Maximum Sacerdotium As for the Bishop of Rome S. Hierome auaunceth him not so high as M. Hardinge woulde séeme but rather maketh him equal and leuel with al other Bishoppes For thus he writeth vnto Euagriâ—s Si authoritas quaeritur Orbis maior est Vrbe Vbicunque fuerit Episcopus siue Romae siue Eugubij siue Constantinopoli siue Rhegij c. eiusdem est meriti eiusdem Sacerdotij If wee seeke for Authoritie the Worlde is greater then the Citie of Rome Wheresoeuer there is a Bishoppe whether he be at Rome or at Eugubium or at Constantinople or at Rhegium c. He is of like woorthinesse and of lyke Priesthoode Here S. Hierome specially and by name rekeneth the Bishoppe of Rome amonge others and maketh him equal vnto the rest And againe he saithe Quid mihi profers Vnius Vrbis consuetudinem What shewest thou mee the order or manner of one Citie So muche S. Hierome seemeth to set by the Sée of Rome And to this ende S. Cyprian saith Hoc erant coeteri Apostoli quod fuit Petrus pari consortio praediti Honoris Potestatis The reast of the Apostles were the same that Peter was al indewed with like felowship bothe of Honour and also of Power And so S. Cyprian calleth Cornelius Bishop of Rome his Brother and Cyrillus calleth Coelestinus likewise Bishop of Rome his Felowseruant And therefore when I heare M. Harding by his strange interpretation geue vnto the Bishop of Rome A power peereles and surmounting al others Me thinketh I heare Doctour Durandus say Hic est Melchisedech cuius Sacerdotium non est coeteris comparatum Ille est Caput omnium PontificuÌ„ a quo illi tanquâ—m a capite membra descendunt de cuius plenitudine omnes accipiunt This is Melchisedâ—â—â— whose priesthoode is not comparable vnto others He is the Head of al Bishoppes from whom al they grow as members grow from the head and of whose fulnesse al they receiue Me thinketh I heare that is written by the Canonistes Dominus 〈…〉 Our Lorde God the Pope And where as he further saithe The safetie of the Church hangeth of the high priest whom he supposeth to be the Bishop of Rome Uerily S. Gregorie saith Quando is qui appellatur Vniuersalis cadit vniuersa Ecclesia 〈…〉 suo corruit When so euer he that is called the Vniuersal Bishoppe falleth the whole Churche from her state must needes fal to the grounde M. Hardinge The .16 Diuision There is an Epistle of Theodoretus Bishop of Cyrus extant in Greeke written to Leo Bishop of Rome wherein we finde a worthy witnesse of the primacie of the See Aposâ—â—like His woordes may thus be engliâ—â—ed If Pâ—ule saith he the preacher of the truthe and trumpet of the â—oly Ghoste ranne to Peter to bringe from him a determination and declaration for them
shalt walke ouer the aspe and the cockatrise Then he was contente that the Emperoure should be called Procurator Ecclesiae Romanae The Proctoure or steward of the Churche of Rome Then as if had béene Nabucodonozor or Alexander or Antiochus or Domitian he claimed vnto him selfe the name and title of almighty God and said further That beinge God he might not be iudged of any Mortal man Then he suffred menne to saie Dominus Deus noster Papa Our Lord God the Pope Tu es omnia super omnia Thou art al and aboue al. Al power is geuen vnto thee as wel in Heauen as in Earthe I leaue the miserable spoile of the Empier the loosinge of sundrie great Countries and Nations that sometimes were Christened the weakeninge of the Faithe the encourraginge of the Turke the ignorance and blindenes of the people These other like be the effectes of the Popes Uniuersal power Would to God he were in deede that he would so faine be called woulde shewe him selfe in his owne particular Churche to be Christes Uicare the Dispenser of Gods Mysteries Then shoulde godly men haue lesse cause to coÌ„plaine against him As nowe although that he claimeth were his very right yet by his owne iudgement he is worthy to loose it For Pope Gregorie saith Priuilegium meretur amittere qui abutitur potestate He that abuseth his authoritie is worthy to loose his priuilege And Pope Syluerius saith Etiam quod habuit amittat qui quod non accepit vsurpat He that vsurpeth that he receiued not let him loose that he had Nowe briefely to laye abroade the whole contentes of this Article Firste M. Hardinge hath wittingly alleged suche testimonies vnder the names of Anacletus Athanasius and other Holy Fathers as he him selfe knoweth vndoubtedly to be forged and with manifest Absurdities and Contradictions doo betraye them selues and haue no manner colour or shewe of trueth He hath made his claime by certaine Canons of the Councel of Nice and of the Councel of Chalcedon and yet he knoweth that neither there are nor neuer were any suche Canons to be founde He hath dismembred and mangled S. Gregories woordes and contrary to his owne knowledge he hath cutte them of in the middest the better to beguile his Reader He hath violently and perforce drawen and rackte the Olde godly Fathers Ireneus Cyprian Ambrose Cyrillus Augustine Theodoretus Hierome and others contrary to their owne sense and meaninge Touchinge appeales to Rome the gouernement of the East parte of the worlde Excommunications Approbations of orders allowance of Councelles Restitutions and Reconciliations he hath openly misreported the whole Uniuersal order and practise of the Churche Al this notwithstandinge he hath as yet founde neither of these two glorious Titles that he hath so narrowly sought for notwithstandinge greate paines taken and greate promises and vauntes made touchinge the same Therefore to conclude I must subscribe and rescribe euen as before That albeit M. Hardinge haue trauailed painefully herein bothe by him self and also with conference of his frendes Yet cannot he hitherto finde neither in the Scriptures nor in the olde Councelles nor in any one of al the auncient Catholique Fathers that the Bishop of Rome within the space of the firste sixe hundred yéeres after Christe was euer intitled either the Uniuersal Bishop or the Heade of the Uniuersal Churche FINIS THE FIFTHE ARTICLE OF REAL PRESENCE The B. of Sarisburie Or that the people was then taught to beleue that Christes Bodie is Really Substantially Corporally Carnally or Naturally in the Sacrament M. Hardinge The .1 Diuision 126 Christen people hath euer ben taught that the Bodie and Bloude of Iesus Christ by the vnspeakeable workinge of the grace of God and vertue of the holy Ghoste is present in this most holy Sacrament and that verily and in deede This doctrine is founded vpon the plaine wordes of Christ â–ª which he vttered in the institution of this Sacrament expressed by the Euangelistes aâ—d by S. Paule As they were at Supper saieth Matthewe Iesus tooke breade and blissed it and brake it and gaue it to his Disciples and saith Take ye eate ye This is my Bodie And takinge the Cuppe he gaue thankes and gaue it to them saieinge Drinke ye al of this For this is my Bloude of the Newe Testament which shal be shedde for many in remission of sinnes VVithe like wordes almost Marke Luke and Paule doo describe this diuine institution Neither saide our Lorde onely This is my Bodie but least some sholde doubte how his wordes are to be vnderstanded For a plaine declaration of them he addeth this further VVhiche is geuen for you Likewise of the Cuppe he saith not onely This is my Bloude but also as it were to put it out of al doubte whiche shal be shedde for many Nowe as faithful people doo beleue that Christ gaue not a figure of his Bodie but his owne true and verie Bodie in substance and likewise not a figure of his Bloude but his verie pretious Bloude it self at his passion and death on the Crosse for our Redemption so they beleue also that the wordes of the institution of this Sacrament admitte no other vnderstandinge but that he geueth vnto vs in theise holy Mysteries his self same Bodie and his selfe same Bloude in trueth of substance â–ª which was crucified and sheadde forth for vs. Thus to the humble beleuers Scripture it self ministreth sufficient argument of the trueth of Christes Bodie and Bloude in the Sacrament against the Sacramentaries who holde opinion that it is there but in a figure signe or token 127 onely The B. of Sarisburie I knowe not wel whether M. Hardinge doo this of purpose or elles it be his manner of writinge But this I see that beinge demaunded of one thinge he alwaies turneth his answeare to an other The question is here moued whether Christes Bodie be Really and Corporally in the Sacrament His answeare is That Christes Bodie is ioyned and vnited Really and Corporally vnto vs And herein he bestoweth his whole treatie and answeareth not one woorde vnto the question In the former Articles he was hable to allege some forged Authorities Some contrefeite practise of the Churche Some woordes of the ancient Doctours although mistaken Some shewe of natural worldly reason or at the leaste wise some coloure or shifte of woordes But in this mater for directe proufe he is hablâ— to allege nothinge no not so muche as the healpe and drifte of natural Reason Where he saieth Christen people hath euer beene thus taught from the beginninge It is greate maruel that either they shoulde be so taught without a teacher or theirs teacher shoulde thus instructe them without woordes or such woordes shoulde be spoken and neuer written Uerily M. Hardinge by his silence and wante herein sécretely confesseth that theisâ— woâ—rdes Really Carnally c. in this mater of the Sacrament were
Corporally Carnally c. Which woordes M. Hardinge is not hable to shew that in this case of beinge Really in the Sacrament any one of al the Olde Fathers euer vsed M. Hardinge The .2 Diuision Againe 128 wee cannot finde where our Lorde performed the promise he made in the .6 Chapter of Iohn The Breade whiche I wil geue is my Fleashe whiche I wil geue for the life of the worlde but onely in his last Supper VVhere if he gaue his Fleashe to his Apostles and that none other but the very same whiche he gaue for the life of the worlde it foloweth that in the blessed Sacrament is not meere Bread but that same his very Body in substance For it was not meere Bread but his very Bodie that was geuen and offered vp vpon the Crosse. The B. of Sarisburie This Principle is not onely false in it selfe but also ful of dangerous Doctrine and may soone leade to Desperation For if noman may eate the Fleash of Christ but onely in the Sacrament as here by M. Harding it is supposed then al Christian Children and al others who so euer that departe this life without receiuinge the Sacrament must néedes be damned and die the Chrildren of Gods anger For Christes woordes be plaine general Onlesse ye eate the Pleashe of the Sonne of Man ye shal haue no life in you Wherunto wée may adde this Minor Christian Children receiue not the Sacrament and therfore by M. Hardinges iudgement eate not the Fleashe of the Sonne of Man Hereof it must néedes folow That Christian Children haue no life in them but are the Children of Damnation This is the Conclusion of M. Hardinges Doctrine But litle care these men who or how many perishe so their fantasies may stande vpright But our Doctrine grounded vpon Gods holy Woorde is this That as certainely as Christe gaue his Bodie vpon the Crosse so certainely he geueth now that selfe same Bodie vnto the Faithful and that not onely in the Ministration of the Sacrament as M. Harding vntruely imagineth but also at al times when so euer we be hable to say with S. Paule I thinke I know nothing but Iesus Christe and the same Christe Crucified vpon the Crosse. Therfore S. Ambrose writeth thus Quid petis O Iudaee vt tribuat tibi Panem queÌ„ dat omnibus dat quoridiè dat semper O thou Iew what desirest thou That Christe should geue thee Bread He geueth it to al meÌ„ he geueth it daily he geueth it at al times If it be true that S. Ambrose saithe that Christe geueth that Breade whiche is his Bodie at al times then is it false that M. Harding saith that Christ performeth his promise geueth his Bodie onely at the Ministration of the Sacrament And therfore S. Augustine saith Non tantùm in Sacramento sed etiam re ipsa comedunt Corpus Christi They eate Christes Body not onely in the Sacrament but also in very deede Here S. Augustine saithe contrary to M. Hardinges Doctrine that wée eate Christes Bodie not onely in the Sacrament but also otherwise yea and so farre he forâ—eth this difference that he maketh the eatinge of Christes Bodie in the Sacramente to be one thinge and the very true eatinge thereof in déede to be an other thinge Againe touchinge the Fathers of the Olde law he saith that Abraham Moses Aaron and others receiued the Bodie of Christe truely and effectually longe time before that Christe either had receiued Fleashe of the Blessed Uirgin or had ordeined the Sacrament and that euen the selfe same Bodie that is receiued now of the Faithful To be shorte of Christian Children and other Faithful that neuer receiued the Sacrament he writeth thus Nulli est aliquatenus ambigenduÌ„ tunc vnumquenque Fidelium Corporis Sanguinisque Domini participem fieri quando in Baptismate efficitur Membrum Christi c. No man may in any wise doubte but that euery faithful man is then made partaker of the Body and Bloud of Christe when in Baptisme he is made a Member of Christe and that he is not without the felowship of that Breade and of that Cuppe although before he eate of that Bread and drinke of that Cuppe he departe this worlde beinge in the Vnitie of Christes Bodie For he is not made frustrate of the Communion and benefite of that Sacrament while he findeth that thinge whiche is signified by the Sacrament So farre S. Augustine By these wée may see It is not al true that M. Harding so constantly auoucheth If it might haue pleased him to take aduise of Beda S. Augustine S. Ambrose and other godly Fathers he should soone haue founde that the Faithful may otherwise eate Christes Body and that verily and in deede and not onely in the Sacrament M. Hardinge The .3 Diuision If the woordes spoken by Christe in S. Iohn of promise that he performed in his holy Supper The Breade that I wil geue is my Fleashe had beene to be taken not as they seeme to meane plainely and truely but Metaphorically Tropically Symbolically and Figuratiuely so as the trueth of our Lordes Fleashe be excluded 129 as our Aduersaries doo vnderstande them then the Capernaites had not any occasion at al of their great offence Then should not they haue had cause to murmoure against Christe as the Euangelist sheweth The Iewes saith S. Iohn stroue amonge them selues sayeinge how can he geue vs his Fleashe to eate And muche lesse his deere Disciples to whome he had shewed so many and so greate miracles to whom he had before declared so many parables and so high secretes should haue had any occasion of offence And doubtlesse if Christe had mente they should eate but the signe or figure of his Bodie they woulde not haue saide Durus est hic Sermo This is a harde saieing and who can abide to heare it For then should they haue doone no greater thinge then they had doone oftentimes before in eatinge the Easter Lambe And how coulde it seeme a harde woorde or saieing if Christe had meante nothing els but this The Bread that I wil geue is a Figure of my Bodie that shal cause you to remember mee The B. of Sarisburie This reason holdeth onely of the ignorance of the Capernaites and hangeth thus The Capernaites mystooke Christes woordes and vnderstoode not what he meante Ergo Christes Body is Really and Carnally in the Sacrament And thus M. Harding as his manner is buildeth one errour vpon an other For vnderstanding hereof it shal be necessary first to open the very sense and meaning of Christes woordes Nexte to shew how peruersely and grossely the Capernaites were deceiued and last of al to consider M. Hardinges Conclusion First of al the Iewes desired Christe to geue them Bread in the Wildernesse as Moses had geuen before vnto their Fathers Christe to pulle them from the grosse and material cogitations of their bellies promised them an
holdeth thy head and neither Angel nor Archangel nor any other power dareth to approche and touche thee S. Augustine saith Paulus Baptizauit tanquam Minister Dominus Baptizauit tanquaÌ„ potestas Paule Baptized as a Seruante The Lorde Baptized as the power it selfe Againe Nec iam Baptizare cessauit Dominus sed adhuc id agit Non ministerio Corporis sed Inuisibili opere Maiestatis The Lorde letteth not yet to Baptize but continueth Baptizing stil not by the Ministerie of his Bodie but by the Inuisible worke of his Maiestie So likewise saith Leo the Bishop of Rome Christus dedit Aquae quod dedit Matri Virtus enim Altissimi obumbratio Spiritus Sancti quae fecit vt Maria pareret Saluatorem eadem facit vt Regeneret Vnda Credentem Christe geue vnto the Water the same that he gaue vnto his Mother For the power of the Highest and the ouershadowing of the holy Ghost that caused Marie to beare the Saueour the same causeth that Water dooth Regenerate the Beleuer It appeareth by these authorities that Christe in the Water of Baptisme sheweth his Inuisible and Omnipotent power Yet wil not M. Hardinge say that Christe is therefore Really and Fleashly Present in the Water of Baptisme Therefore it was but vaine labour to allege Christes Omnipotent power to prooue this Fleashly Presence in the Sacrament M. Hardinge The .5 Diuision These places of the Scripture and many other reportinge plainely that Christ at his Supper gaue to his Disciples his very Body euen that same whiche the day folowinge suffered Death on the Crosse haue ministred iust cause to the 130 godly and learned Fathers of the Churche to say that Christes Body is Present in this Sacrament Really Substantially Corporally Carnally and Naturally By vse of which Aduerbes they haue meante onely a trueth of beinge and not a way or meane of beinge And though this manner of speakinge be not thus expressed in the Scripture yet is it deduced out of the Scripture For if Christ spake plainely 131 and vsed no Trope Figure nor Metaphore as the Scripture it selfe sufficiently declareth to an humble beleuer and woulde his Disciples to vnderstande him so as he spake in manifest termes when he saide This is my Body whiche is geuen for you Then may wee say that in the Sacrament his very Body is Present yea Really that is to say in deede Substantially that is in Substance and Corporally Carnally and Naturally by whiche woordes is mente that his very Body his very Fleashe and his very humaine Nature is there not after Corporal Carnal or Natural wise but inuisibly vnspeakeably miraculously supernaturally spiritually diuinely and by way to him onely knowen The B. of Sarisburie By these woordes that Christe at his last Supper spake vnto his Disciples This is my Body it is plaine saith M. Hardinge that he gaue vnto them the very same Body that was Crucified the next day vpon the Crosse and vpon occasion therof the learned Fathers had iust cause to say that Christes Body is Really and Carnally in the Sacrament This argument is called Petitio Principij which is when a thinge is taken to make proufe that is doubtful and standeth in question and ought it selfe to be prooued This Fallax may wel beguile Children but emonge the Learned it is counted in reasoninge a greate folie The Order or Forme hereof is naught the Antecedent vnprooued the Consequent false as shal appeare M. Harding saith These woordes This is my Body must néedes be taken without Metaphore Trope or Figure euen as the plaine letter lieth and none otherwise So saith M. Hardinge onely vpon his owne credite But the olde Catholique Doctours of the Churche of whom he saith he hath suche stoare say not so S. Augustine S. Ambrose S. Hierome S. Chrysostome S. Basile Tertullian and others cal the Sacrament a Figure a Token a Signe an Example an Image a Similitude a Remembrance as hereafter God willinge shal be shewed more at large vpon better occasion in an Article specially touchinge the same Euen Duns him selfe with sundrie others of that side sawe that folowinge the very bare Letter we must needes saie That the Breade it selfe is Christes Bodie For so the woordes stande This Breade is my Bodie whiche were a greate inconuenience and a repugnance in Nature For saluinge whereof they are driuen to saie That Christ when he pointed to the Breade said This meante not This Breade but as they cal it Indiuiduum vagum Whiche is one certaine thinge in general but what one thinge they cannot tel but sure they be it was no Breade Est they expounde Erit that is to saie This shal be Againe Erit hoc est transubstantiabitur that is The Substance of thâ—s vncertaine General one thinge that noman knoweth shal be chaunged into the Substance of my Bodie Is giuen They expounde shal be geuen Is broakeÌ„ they expounde shal be broaken Do ye this they expounde Sacrifice ye this This Breade they expounde thus This that was Breade And where as these Uerbes stande togeather in order and Construction and rule al one Case Accepit Benedixit Fregit dedit He tooke He Blissed He Brake He gaue They are faine to shifte it thus He tooke the Breade He blissed it awaie and in place of it put an other substance He Brake the Accidentes or Shewes of Breade He Gaue his Bodie Upon these fewe woordes of Christ thus many Figures haue they imagined and bisides these a great many moe as in place more conuenient it shal be declared Yet saith M. Hardinge These woordes of Christ must of fine force be taken euen accordinge to the order Nature of the bare letter And this he saith is sufficient to the humble beleeuer Howbeit Christian humilitie standeth not in erroure but in trueth And S. Augustine saith as it is before alleged Ea demum est miserabilis animae Seruitus Signa pro Rebus accipere To take the Signes in steede of the thinges that thereby be signified is not the Humilitie of a Christian Faith but the miserable Seruitude of the Soule And Origen yâ— olde learned Father saith Si secundum Literam sequaris id quod dictum est Nisi manducaueritis Carnem Filij Hominis non habebitis vitam in vobis Litera illa occidit If yowe folowe these woordes of Christ accordinge to the Letter Onlesse ye eate the Fleashe of the Sonne of Man ye shal haue no life in yowe this Letter killeth Upon these groundes of his owne M. Hardinge reareth vp this Conclusion Then saithe he maie we saie that Christe is in the Sacrament Really c. In deede a man maie saie muche that hath no regarde what he say But if he wil saie as the Olde Godly Fathers saide then muste he saie Hoc est corpus meum hoc est Figura Corporis mei This is my
before a thousande yeeres past The B. of Sarisburie Hitherto M. Hardinge hath alleged neither Ancient Doctoure nor Olde Councel to serue his purpose The first that he canne finde is Doctour Bucer that died in Cambridge the fourth yeere of Kinge Edwarde the Sixth in the yeere of Our Lorde .1551 Of his iudgement herein I wil saie nothinge What reasons leadde him to yeelde to the other side for quietnes sake I remitte it wholy vnto God But thus muche I maie wel and iustly saie If M. Hardinge coulde haue founde any other Doctoure he woulde not thus haue made his entrie with M. Bucer Touchinge that brotherly and sobre Conference that was bytweene D. Luther and D. Bucer Philip Melanâ—thon and other Godly learned men of Germanie in the Uniuersitie of Wittenberge I see no greate cause why M. Hardinge shoulde thus sporte him self with it and calle it a Councel He might rather and more iustly haue scofte at the vaine Councel of the Eight Special Chosen Cardinalles holden in Rome vnder Pope Paulus the thirde Anno D. 1538. two yéeres after that Conference at Wittenberge For if he wil compare voices they of Wittenberge were moe in number If knowledge they were better learned if Purposes they sought Peace in Trueth and the Glorie of God if Issue God hath blissed theire dooinges and geuen force and increase vnto his Woorde as it appeareth this daie His holy name be praised therefore for euer But these Eight piked Cardinalles after greate studie and longe debatinge of the mater espied out onely suche faultes as euery Childe might haue soone founde without studie and yet neuer redressed any of the same If M. Hardinge had beene in the Apostles times perhaps he woulde haue made some sporte at theire Councelles For where or in what house assembled they togeather What Bishop or Pharisie was emonge them Certainely S. Augustine had Conference and Disputation with Pascentius the Arian at Hippo in the Priuate house of one Aâ—â—tius and yet was neuer scoft at for his dooinge Thus there be euer some that laugh storne at the repairinge of Hierusalem Origen saith Inimici Veritatis videÌ„tes sine Philosophia coÌ„surgere muros Euangelij cuÌ„ irrisione dicuÌ„t Hoc facilè posse destrui calliditate Sermonum per astutas fallacias The enimies of the Trueth seeinge the walles of the Gospel rise wâ—thout worldly Policie saie scornefully emonge them selues Al this by our craftie speache and falseheade wil soone be ouerthrowen But he that sitteth in Heauen wil laugh them to scorne M. Hardinge The .10 Diuision Let Chrysostome for proufe of this be in steede of many that might be alleged His woordes be these Nos secum in vnam vt ita dicam Massam reducit neque id fide solum sed re ipsa Corpus suum efficit By this Sacrament saith he Christe reduceth vs as it were into one loumpe with him selfe and that not by Faith onely but he maketh vs his owne Bodie in verie deede Reâ—psa whiche is no other to saie then Really The other Aduerbes Corporally Carnally Naturally be founde in the Fathers not seldome specially where they dispute against the Arianes And therefore it had ben more coÌ„uenient for M. Iuel to haue modestly interpreted them then vtterly to haue denied them The olde Fathers of the Greeke and Latine Churche denie that faithful people haue an habitude or disposition Vnion or Coniunction with Christe onely by Faith and Charitie or that we are spiritually ioined and vnited to him onely by hope loue religion obedience and wil Yea further they affirme that by the vertue and efficacie of this Sacrament duely and worthily receiued Christe is Really and in deede communicated by true Communication and participation of the Nature and Substance of his Bodie and Bloude and that he is and dwelleth in vs truely because of our receiuinge the same in this Sacrament The benefite whereof is suche as we be in Christe and Christe in vs accordinge to that he saith Qui manducat meam carnem manet in me ego in illo vvho eateth my Fleashe â–ª he dvvelleth in me and I in him The whiche dwellinge vnion and ioyninge togeather of him with vs and of vs with him that it might the better be expressed and recommended vnto vs they thought good in theire writinges to vse the aforesaide Aduerbes Hilarius writinge against the Arianes alleginge the wordes of Christe 17. Iohn Vt omnes vnum sint sicut tu Pater in me ego in te vt ipsi in nobis vnum sint That al maie be one as thou Father art in me and I in the they also maie be one in vs gooinge aboute by those woordes to shewe that the Sonne and the Father were not one in Nature and Substance but onely in Concorde and Vnitie of wil amonge other many and longe sentences for proufe of vnitie in substance both bytweene Christe and the Father and also bytweene Christe and vs hath these woordes Si enim verè verbum caro factum est nos verè verbum carnem Cibo Dominico sumimus quomodo non Naturaliter manere in nobis existimandus est qui Naturam Carnis nostrae iam inscparabilem sibi homo natus assumpsit Naturam Carnis suae ad Naturam aeternitatis sub Sacramento nobis CoÌ„municandae Carnis admiscuit If the vvorde be made fleashe verily and vve receiue the vvorde being fleashe in our Lordes meate verily hovve is it to be thought not to dvvel in vs naturally vvho both hath taken the nature of our fleashe novve inseparable to him self in that he is borne man and also hath mengled the nature of his ovvne fleashe to the nature of his euerlastingnesse vnder the Sacrament of his fleashe to be receiued of vs in the Communion There afterwarde this worde naturaliter in this sense that by the Sacrament worthely receiued Christe is in vs and we in Christe naturally that is in trueth of nature is sundrie times put and rehearsed who so listeth to reade further his eight booke De Trinitate he shal finde him agnise Manentem in nobis carnaliter filium That the Sonne of God through the Sacrament dwelleth in vs Carnally that is in trueth of fâ—eashe and that by the same Sacrament we with him and he with vs are vnited and knitte togeather Corporaliter inseparabiliter Corporally and inseparably for they be his very wordes Gregorie Nyssene speakinge to this purpose saith Panis qui de Còelo descendit non incorporea quaedaÌ„ res est Quo enim pacto res incorporea corpoâ—i cibus fietâ—res verò quae incorporea non est corpus omnino est Huius corporis panem non aratio non satio non agricolarum opus effecit sed terra intacta permansit tamen pane plena fuit quo famescentes Mysterium virginis perdocti facile saturantur 138 whiche wordes reporte so plainely the trueth of Christes Bodie in the
proufe for Corporal or Fleashly Presence True it is that whole Christe is fully at euery Communion as Chrysostome saithe not that he is there in Fleashely or Bodily Presence For so S. Chrysostome saithe not but for that by his Grace holy Sprite he woorketh wholy and effectually in the hartes of the Faithful S. Augustine and other learned Fathers haue vsed the like manner of speache and in the same seeme fully to expresse Chrysostomes minde S. Augustine writeth thus Veritas vna est qua illustrantur animae Sanctae Sed quoniam multae sunt animae in ipsis multae Veritates dici possunt Sicut ab vna facie multae in speculis imagines apparent There is but one Trueth wherewith the Blissed Soules are lightened But for as muche as the Soules be many it may be saide that in the same are many Truethes as sundrie Images appeare in sundrie glasses notwithstandinge the face be one Againe S. Augustine saith Sapientia Dei verbum Dei Dominus Iesus Christus vbique praesens est quia vbique est Veritas vbique est Sapientia Intelligit quis in Oriente Iustitiam intelligit quis in Occidente Iustitiam Nunquid alia est Iustitia quam ille intelligit alia quam iste The Wisedome of God the Woorde of God our Lorde Iesus Christe is euerywhere Present for the Trueth is euerywhere and Wisedome is euerywhere One Man vnderstandeth Righteousenes in the East an other vnderstandeth Righteousnes in the Weast And dooth the one of them vnderstande one Righteousnes and the other an other So likewise and somewhat neare to the manner of Chrysostomes speache Origen speaketh Et hodiè in hac Congregatione Dominus loquitur non solùm in hac sed etiam in alio Coetu in toto orbe docet Iesus quaerens organa per quae doceat And euen this day in this Congregation the Lorde speaketh and not onely in this but also in an other companie and in the whole worlde Iesus teacheth seekinge instrumentes by whiche he may teache In this sorte is Christe Present at the holy Ministration bicause his Truthe his Wisedome his Righteousnes his Woorde is there Present as the face is Present in the Glasse not by any Bodily or Fleashely Presence In this manner S. Ambrose writeth Coelum aspice Iesus illic est Terram intuere Iesus adest Si Ascenderis in Coelum Iesus illic est si descenderis ad Infernum adest Hodie cum loquor mecum est intra hunc punctum intra hoc momentum Et si in Armenia nunc loquatur Christianus Iesus adest Nemo enim dicit Dominum Iesum nisi in Spiritu Sancto Looke vp into the Heauen there is Iesus Beholde the Earth Iesus is there If thou Mounte vp into Heauen there is Iesus If thou goe downe into Hel Iesus is present Euen now while I speake Iesus is with me euen at this Houre euen at this Minute And if any Christian man speake now in Armenia so farre hence Iesus is with him For no man saith The Lorde Iesus but in the Holy Ghost And suche kinde of Presence at one time in sundrie places is auouched by S. Chrysostome not onely of Christes Bodie whiche is Immortal Glorious but also of any other godly Mortal Man For thus he writeth Vidistis Chariâ—aâ—is excellentiam quemadmodum vnum hominem inexpugnabilem reddat multiplicet quemadmodum vnus in multis locis esse possit idem in Perside Romae Nam quod Natura non potest potest Charitas Nam eius hoc quidem hîc erit hoc autem illic Quin potiùs integer hîc integer illic Itaque â–ª si mille habeas amicos vel duo millia perpende quorsum possit potentia peruenire Vides quemadmodum Charitas res sit augmentatiua Hoc enim est mirabile quod vnum facit mille cuplum Thou hast seene the excellent workinge of Charitie howe it fortifieth a man as it were in a Castel and multiplieth him and beinge one Man maketh him many Thou hast seene howe one Man may be in many places one man in Persia and the same man in Rome For Charitie canne doo that nature cannot doo Of one man one portion shal be here and an other portion there Naie rather he shal be whole here and whole there Therefore if one man haue a thousande frendes or two thousande consider howe farre he maie reache by this power Thou seest howe that Charitie is a mater of increase And this is a woonder It maketh one man to be a thousande folde more then he is and as if he were a thousande menne The same answeare maie serue also for S. Bernarde How be it his Authoritie in this case is not great as liuinge in the vâ—ry time of Corruption at the least eleuen hundred yeeres after Christe and so fiue hundred yeeres at the least without the compasse of the first sixe hundred yeeres M. Hardinge The .9 Diuision Thus al these Fathers as likewise the rest confesse as it were with one mouth that Christe sitteth at the right hande of his Father and yet is here present in the Sacrament the same time that he is in Heauen and in Earth at once in many and diuerse places one and the same is eueriewhere offered the one true Sacrifice of the Churche And this article is by them so clearely and plainely vttered that 151 Figures significations tropes and Metaphores can finde no appearance nor coloure at al. VVhereby the newe Maisters reasons seeme verie peeuishe Christe is ascended Ergo he is not in the Sacrament Christe is in heauen sittinge at the right hande of his Father Ergo he is not in Earth Christes Bodie is of nature finite Ergo it is conteined in a place circumscriptiuely Ergo it is not in many places The B. of Sarisburie M. Hardinge needeth no greate studie to answeare our Argumentes It is sufficient for him to pronounce by Authoritie These newe Maisters argumentes be al peeuishe Uerily it appeareth by the whole Substance and Course of M. Hardinges Booke that he hath somme good pretie skil in peeuishe Argumentes otherwise he coulde not haue them and vse them in suche plentie But the Olde learned Fathers oftentimes and commonly vsed suche Argumentes of Christes Humanitie and yet were they neuer reproued as peeuishe for the same but onely by Heretiques S. Augustine saith Donec saeculum finiatur sursum est Dominus Sed tamen etiam hic nobiscum est Veritas Domini Corpus enim in quo Resurrexit in vno loco esse oportet Vntil the worlde be ended the Lorde is aboue Yet notwithstanding euen here is the Trueth of the Lorde For the Bodie wherein he rose againe must needes be in one place S. Cyrillus saith Christus non Poterat in Carne versari cum Apostolis postquam Ascendisset ad Patrem Christe coulde not be conuersant with his Apostles in his Fleashe after that he had Ascended vnto his
then God had appointed him When Dauid of his Deuotion woulde haue builte a Temple vnto God God forbade him by the mouthe of his Prophete Nathan and saide Thou shalt builde me no Temple Afterwarde Salomon set vpon to builde the Temple not when he woulde himselfe but onely when God had so willed him Neither folowed he therein any parte of his owne fantasie but onely that selfe same Plat and Proportion that God had geuen to his Father For so saith Dauid him selfe Al this paterne was sent to mee in writinge by the hande of the Lorde whiche made me vnderstande al the workemanship of the paterne Here marke good Christian Reader In euery of these Examples God hath bridled our Deuotion and hath taught vs to worship him not in such sort as may séeme good in our eies but onely as he hath commaunded vs. Yet can M. Harding by his conninge applie euery of these same Examples to prooue thereby that wée may honour God in suche sorte as wée of our selues can best diuise This was euermore the very roote of al Superstition And therefore almighty God saith My thoughtes be not as your thoughtes nor my waies as your waies VVho euer required these thinges at your handes M. Hardinge woulde fayne in al that he taketh in hande be called Catholique and yet neuerthelesse mainteineth a méere Particular Deuotion onely vsed within this Realme and that onely within these few late yéeres and neuer either vsed or knowen in any other Christian Countrie els and therfore suche as can in no wise be called Catholique But he saith There is now founde one amonge other Monstruous and strange formes c. This I trowe is not that Sobrietie Modestie that was promised at the beginning Suche Eloquence woulde better become some other person then a man professinge Learning grauitie Herein I wil gladly geue place to M. Hardinge It is rather a testimonie of his impatience inordinate Choler then good proufe of the cause Certainely if the Sacrament be bothe God and Man as here I know not how godly it is auouched then is this but a very simple honour for so greate a Maiestie Undoubtedly this is a very strange monstrous Doctrine to tcache the people that Christe being bothe God Man and now Immortal and Glorious may Canker and Putrefie and bréede woormes The time was when who so had vttered such woordes of Blasphemie had béene reckened a Monster emonge the Faithful But this is the iust iudgement of God He geueth men vp into a reprobate minde to turne Goddes Trueth into a Lie and to worship and serue a Creature forsakinge the Creator whiche is God blessed for euer I trust our Doctrine abbridgeth not any parte of Christes Glorie Wee Adoure him as he hath commaunded vs sittinge in Heauen at the Right hande of the Power of God And therefore O M. Hardinge ye haue burnte your brethren and scattered their boanes vpon the face of the Earthe and wrought vpon them what your pleasure was onely bicause they woulde not be traitours vnto God and geue his Glorie vnto a Creature Chrysostome expoundinge the complainte of Laban against Iacob for stealing away of his Goddes writeth thus Quare Deos meos furatus es O excellentem insipientiam Tales sunt Dij tui vt quis eos furari queat Non erubescis dicere Quare furatus es Deos meos Wherefore hast thou stollen away my Goddes O what a passinge Folie is this Be thy Goddes suche ones that a man may steale them And art thou not ashamed to say Wherefore hast thou stollen away my Goddes This mater néedeth no farther application Uerily the thinge that M. Hardinge calleth God and Man may soone be stollen away with Pixe and Canopie and al togeather If Chrysostome were now aliue he woulde say to M. Hardinge as he saide to Laban Art thou not ashamed c. And touching the honouring of Christe he saith Discamus Christum prout ipse vult venerari Honorato nanque iucundissimus est honor quem ipse vult non quem nos putamus Nam Petrus eum honorare putabat cùm sibi pedes eum lauare prohibebat Sed non erat honor quod agebat sed contrarium Let vs learne to honoure Christe as he hath willed vs. For to him that is honoured that honour is most pleasant that he him selfe woulde haue not that wee imagine For Peter thought to honour Christe when he forbade him to washe his feete How be it that was no honour vnto Christe but contrarie wise it was dishonoure To conclude where as M. Harding in the impatience of his heate demaundeth of vs VVith vvhat Face wee can finde faulte with the hanginge vp of the Sacrament vnder a Canopie Wee may easily answeare him thus Euen with the Same Face wherewith Linwoode founde faulte with the same and with the Same Face wherwith al Christendome Englande onely excepted hath euermore refused to doo the same M. Hardinge The .4 Diuision Now concerning this article it selfe if it may be called an article wherein M. Iuel thinketh to haue great aduantage against vs as though nothing coulde be brought for it though it be not one of the greatest Keyes nor of the highest mysteries of our Religion as he reporteth it to be the more to deface it of the Canopâ—e what may be founde I leaue to others neither it forceth greatly But of the hanginge vp of the Sacrament ouer the aultar wee finde plaine mention in S. Basiles life written by Amphilochius that woorthy Bishop of Iconium VVho telleth that S. Basile at his Masse hauing diuided the Sacrament in three partes did put the one into the golden Dooue after whiche forme the Pixe was then commonly made hanging ouer the aultar His wordes be these Imposueâ—unt Columbae aureae pendenti super altare And for further euidence that suche Pyxes made in forme of a Dooue in remembrance of the holy Ghost that appeared like a Dooue were hanged vp ouer the aultar wee finde in the Actes of the General Councel holden at Constantinople that the Cleregie of Antioche accused one Seuerus an Hereâ—ike before Iohn the Patriarke and the Councel there that he had riffled and spoiled the holy Aultars and molted the Consecrated vessels and had made away with some of them to his companions Praesumpsisset etiaÌ„ Columbas aureas argenteas in formaÌ„ Spiritus Sancti super diuina lauachra altaria appensas vna cum alijs sibi appropriare dicens non oportere in specie Columbae Spiritum Sanctum nominare VVhiche is to say that he had presumed also to conuerte to his owne vse beside other thinges the golden and syluern Dooues made to represent the holy Ghost that were hanged vp ouer the holy Fontes and Aultars saieinge that no man ought to speake of the holy Ghost in the shape of a Dooue Neither hath the Sacrament bene kepte in al places and in al times in one maner of
There is one loafe or Cake Broken for al. And S. Basile Idem est virtute siue vnam partem quis accipiat a Sacerdote siue plures partes simul â—t is al one in effecte whether a man take one onely parte of the Priest or many partes togeather It is likely he vseth these woordes Parte and Partes in respecte of one whole Durandus saith That in his time the prâ—est in some Churches Diuiding the Sacrament into thre portions receiued one him selfe and Ministred the other twoo to the Deacon and Subdeacon The like is recorded by Alexander de Hales and sundrie others Al this M. Hardinge dissembleth and passeth by and seeth nothinge but a Mystical Ceremonie Now this Cake beinge so large so thicke and so massie and hable to suffice so many wée may not wel thinke that the Priest coâ—lde câ—nâ—eniently diuide it into thrée partes and receiue al alone But rather as I haue already saide the Breakinge thereof is an inuincible proufe of the holy Communion and a manifest Condemnation of M. Hardinges Priuate Masse For it was not diuided into partes to the ende to Signifie these Mystical Fantasies that M. Hardinge and others haue imagined but to be Distributed and deliuered to the people Clemens Alexandrinus saith Etiam Eucharistiâ— cum quidam vt mos est diuiserint permittunt vnicuique ex populo partem eius sumere After that certaine that is the Priestes haue Diuided the Sacrament they suffer euery of the people to take a portion of it So S. Augustine saith Ad Distribuendum comminuitur It is Broken that it may be Distributed And againe Confringunt oblationes in Eucharistiam They Diuide the Oblations into the Sacrament that the people may Communicate So Dionysius Velatum Panem in multa concîdens vnitatem Calicis omnibus impertiens Diuidinge the Breade that stoode coouered into many partes and deliuering the Vnitie of the Cuppe vnto al the people In S. Basiles Communion taken out of the Syrian Tongue it is written thus Sacerdos frangit Signat Diaconus proclamat Communionem The Priest Breaketh and Signeth the Sacrament The Deacon crieth alowde The Communion And what néedeth the witnesse of so many S. Paule saithe Panis quem Frangimus nonne Communicatio Corporis Christi est The Breade that wee Breake is it not the Communication of the Bodie of Christe Whiche Woordes Anselmus expoundeth thus Panis quem nos Sacerdotes Frangimus quem vnuÌ„ in multas partes Diuidimus ad designandam Charitatem accipientium The Breade that we being Priestes doo Breake and whiche Breade beinge one Cake wee Diuide into many portions to expresse the loue or vnitie of the receiuers Likewise Lorichius Panis quem Frangimus Participatio Domini est hoc est Fractio Significat nos esse vnum Corpus The Breade that we Breake is the Participation of the Lorde that is to say The Breade signifieth that al we are one Bodie It appeareth hereby that the Sacrament was thus Diuided into partes not to the intente wée shoulde thereby learne new Mysteries but that the people might receiue it To be shorte This Ceremonie of three Portions so Broken and so receiued cannot be founde neither in the Scriptures nor in any of the Olde Fathers or Councelles It beareth witnesse bothe against Transubstantiation and also against Priuate Masse The best learned of that side cannot yet agree neither whence it sprange first nor what it meaneth The people neither seeth it nor knoweth it They them selues that so highly woulde séeme to fauour it contrary bothe to Sergius Decrée and also to his Mystical Exposition in their Masses dayly and openly are bolde to breake it Now hast thou good Christian Reader hereof indifferently to iudge whether M. Hardinge or his Countriemen be deceiued Uerily S. Augustine saith If the Causes that first mooued and leadde men to diuise suche Ceremonies can hardely or not at al be knowen when so euer oportunitie is offred let them be cut of and abolished without staggering FINIS THE XII ARTICLE OF FIGVRE SIGNE c. The B. of Sarisburie Or that whosoeuer had said The Sacrament is a Figure a Pledge a Token or a Remembrance of Christes Bodie had therefore beene iudged for an Heretique M. Hardinge The .1 Diuision In this Article we doo agree with M. Iuel in some respecte For we confesse it cannot be auouched by Scripture auncient Councel doctoure or example of the primitiue Churche that who so euer had saide the Sacrament is a Figure a Pledge a Token or a Remembrance of Christes Bodie had therefore ben iudged for an Heretike 185 No man of any learning euer wrote so vnlearnedly Much lesse to impute heresie to any man for saieinge thus hath ben any of the highest mysteries or greatest keies of our religion with whiche vntrueth M. Iuel goeth aboute to deface the trueth VVherefore this Article seemeth to haue ben put in either of malice towarde the Churche or of ignorance or onely to fille vp the heape for lacke of better stuffe Perusinge the workes of the auncient and learned Fathers we finde that oftentimes they cal the Sacramentes a Figure a Signe a Token a Mysterie a Samplar The woordes of them vsed to this purpose in their learned tongues are these Figura Signum Symbolum Mysterium Exemplar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imago c. By whiche they meane not to diminishe the trueth of Christes Bodie in the Sacrament but to signifie the Secrete manner of his beinge in the same The B. of Sarisburie It appeareth that these mennes Doctrine is muche mutable and subiecte to change For notwithstandinge they be nowe growen into some better likinge of these termes Figure Signe Signification Token c. Yet not longe sithence they seemed to be otherwise resolued and thought them selues hable to allege Theophylactus Damascenus Euthymius and other greate mater to disproue the same D. Tonstal the more to make the mater odiouse saith thus If the Sacrament be a Figure of Christes Bodie then was a Figure Crucified for vs and not Christe And what so euer they were that vsed this woorde Figura in this mater of the Sacrament D. Steuin Gardiner scornefully calleth them Figuratores Figurers And M. Iohn White late Schoolemaister after Bishop of Winton writeth thus in great scorne against that most ReuereÌ„de learned Father D. Peter Martyr touchinge the same Audio mille locis Corpus non audio Petre Signa Troposque tuo nec Symbola nata cerebro I heare Bodie Bodie in a thousande places But of Signes Figures Tokens that came onely out of thy heade I heare nothinge Whiche woordes notwithstandinge in al the Ancient learned Fathers by M. Hardinges owne Confession if he had had eares to heare he might haue hearde Therefore it was neither Malice nor Ignorance nor Increase of heape nor Wante of other stuffe but the fondnes and folie of M. Hardinges side that added this Article to the
Bodie Contrary wise S. Cyprian Ireneus Rabanus and other Ancient Fathers saie The Substance of the Breade feedeth our Bodie c. Ergo The Substance of the Breade is the Sacrament of Christes Bodie And againe M. Hardinge standinge vpon this simple grounde cannot possibly auoide many greate inconueniences For if the Shewes and Accidentes be the Sacrament then for as muche as in one Breade there be many Accidentes as the Whitenes â–ª the Roundenes the Breadth the Taste c. and euery such Accident is a Sacrament he canne by no Glose or conueiance shifte him self but in steede of one Sacrament he must needes graunte a number of Sacramentes auoidinge one Figure he must be driuen to confesse a greate many Figures Touchinge S. Basile M. Hardinge seemeth to confesse that his bookes are disordred and that nowe sette after Consecration that sometimes was before and yet he sheweth vs not who hath wrought this treacherie I trowe they haue corrupted and falsified their owne bookes But Basile calleth the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Samplar a Signe or a Token of Christes Bodie before the Consecration and so Damascenus Euthymius and one Epiphanius and Marcus Ephesius late writers haue expounded it Here marke wel good Reader the Nicenesse and curiositie of this people without cause Sooner then they wil confesse as the Ancient Catholique Fathers doo that the Sacrament is a Figure of Christes Bodie they are contente to saie It is a Sacrament before it be a Sacrament and so a Figure before it be a Figure For howe canne the Sacrament be a Sacrament or what canne the bare Breade Signifie before Consecration Or who appointed or commaunded it so to Signifie But to leaue these M. Hardinges Newe Fantastical Doctours with their Mystical Expositions S. Ambrose in his time thought it no Heresie to write thus Ante Consecrationem alia Species nominatur Post Consecrationem Corpus Christi Significatur Before Consecration it is called an other Kinde After Consecration the Bodie of Christe is Signified And againe In Edendo Potando Corpus Sanguinem Christi quae pro nobis oblata sunt Significamus He saith not Before Consecration but euen in receiuinge the Holy Communion whiche he calleth Eatinge and Drinkinge we Signifie the Bodie and Bloude of Christe that were offered for vs. Thus the Olde Fathers called the Sacrament a Signe or Figure of Christes Bodie after it was Consecrate But before Consecration neither did they euer calle it so notwithstandinge these Newe Doctours iudgementes to the contrarie nor was there any cause why they shoulde so calle it Yet were they not therefore counted Sacramentaries nor mainteiners of false Doctrine M. Hardinge The .3 Diuision And if it appeare strange to any man that S. Basile shoulde calle those Holye Mysteries Antitypa after Consecration let him vnderstande that this learned Father thought good by that woorde to note the greate secrete of that mysterie and to shewe a distincte condition of present thinges from thinges to come And this consideration the Churche seemeth to haue had whiche in publique praier after holy mysteries receiued maketh this humble petition Vt quae nunc in Specie gerimus certa rerum Veritate capiamus That in the life to come we maie take that in certaine trueth of thinges whiche nowe we beare in shape or shewe Neither doo these woordes importe any preiudice against the trueth of the Presence of Christes Bodie in the Sacrament but they signifie and vtter the most principal trueth of the same when as al outwarde Forme Shape Shewe Figure Sampler and coouer taken awaie wee shal haue the fruition of God him selfe in sight face to face not as it were through a glasse but so as he is in trueth of his Maiestie So this woorde Antitypon thus taken in S. Basile furthereth nothinge at al the Sacramentaries false Doctrine against the trueth of the presence of Christes Bodie in the Sacrament The B. of Sarisburie M. Hardinge for feare of takinge altreth and shifteth him self into sundrie formes in like sorte as the Olde Poetes imagin that one Proteus a suttle felowe in like case was woonte to doo Emonge other his strange diuises he saith Christes Bodie is a Figure of the life that is to come and that he prooueth onely by his portuise without any other further Authoritie But if a man woulde trauerse this Newe Exposition howe standeth M. Hardinge so wel assuered of the same What Scripture what Doctoure what Councel what Warrant hath he so to saie Uerily that Christes Natural Bodie beinge nowe Immortal and Glorious shoulde be a Signe or a Token of thinges to come it were very strange and woonderful but that bare Formes and Accidentes shoulde so Signifie yet were that a woonder muche more woonderful The praier that is vttred in the Churche is good and godly and the meaning thereof very comfortable That is that al Ueles and Shadowes beinge taken away we maye at laste come to the Throne of Glorie and see God face to face For in this life we are ful of imperfections and as S. Paule saithe VVe knowe ex parte Vnperfitely wee Prophecie vnperfitely â—ut when that thinge that is perfite shal come then shal imperfection be abolished Now we see as through a seeinge glasse in a riddle but then we shal see face to face Therefore S. Augustine saithe Vita est Christus qui habitat in Cordibus nostris interim per Fidem pâ—st etiam per Speciem Christe is our lyfe that dwelleth in our hartes in the meane while by Faith and afterwarde by sight So S. Ambrose Vmbra in lege Imago in Euangelio Veritas in coelestibus The Shadowe was in the Lawe the Image is in the Gospel the Truethe shal be in the Heauens So S. Basile Nunc iustus bibit aquam viuentem posthac abundantiùs bibet quando adscribetur in Ciuitatem Dei sed nunc in Speculo in aenigmate per modicam comprehensionem rerum Coelestium tunc autem flumen vniuersum recipiet Euen nowe the iuste man drinketh the VVater of life and hereafter he shal drinke the same more abundantly when he shal be receiued into the Cittie of God Nowe he drinketh as in a seeingeglasse or a riddle by a smal vnderstanding of Heauenly thinges But then he shal receiue the whole streame This is it that the Churche praieth for that al imperfection sette aparte our Corruptible Bodies may be made like vnto the glorious Bodie of Christe Hereof M. Hardinge séemeth to reason in this wise VVe shal see God face to face Ergo Christes Bodie is Really Present in the Sacrament Or thus VVe shal see God face to face Ergo The Sacrament Signifieth not Christes Bodie but the life that is to come By suche argumentes M. Hardinge confoundeth al the Sacramentaries false Doctrine M. Hardinge The .4 Diuision And bicause our aduersaries doo muche abuse the simplicitie of the vnlearned bearing
by Baptisme He saithe not We doo Signifie our Burial but he saith plainely Wee are Buried togeather Therefor S. Paule would not cal the SacrameÌ„t of so greate a thinge but onely by the name of the thinge it selfe Likewise he saithe Solet â—es quae Significat eius rei nomine quam Significat nuncupari Non dixit Petra Significat Christum sed tanquam hoc esset quod vtique per Substantiam non erat sed per Significationem The thinge that Signifieth is commonly called by the name of that thinge that it Signifieth S. Paule saithe not The Rocke Signified Christe but The Rocke was Christe as if the Rocke had beene Christe in deede Yet was it not so in Substance and in deede but by way of Signification Thus therefore saith S. Augustine Whiles the Sacrament is broken and the Sacrament of Christes Bloude whiche is called Bloude is powred into the mouthes of the Faithful what thinge els is thereby shewed but the offering vp of Christes Bodie vpon the Crosse and the sheaddinge of his Bloude from his side Therefore S. Augustine saithe Ita facit nos moueri taÌ„quam videamus Praesentem Dominum in Cruce So it causeth vs to be mooued euen as though we should see our Lorde Present on the Crosse. This is S. Augustines vndoubted meaninge These thinges considered the weight of M. Hardinges argument wil soone appeare For thus he reasoneth The rentinge of Christes Bodie and the sheaddinge of his Bloude is expressed in the Mysteries Ergo Christes Bodie is there Really present vnder Shewes and Accidentes M. Hardinge The. 6. Diuision That it maye further appeare that these woordes Figure Signe Image Token and suche other like sometimes vsed in aunciente writers doo not exclude the truthe of thinges exhibited in the Sacrament but rather shewe the secrete maner of thexhibitinge amongest al other the place of Tertullian in his fourthe booke contra Marcionem is not to bee omitted specially beinge one of the chiefe and of moste appearance that the Sacramentaries bringe for proufe of their Doctrine Tertullians woordes be these Acceptum Panem distributum Discipulis suis Corpus suum illum fecit Hoe est Corpus meum dicendo id est Figura Corporis mei The Breade that he tooke and gaue to his Disciples he made it his Bodie in saieinge This is my Bodie that is the Figure of my Bodie The double takinge of the woorde Sacramente afore mentioned remembred and consideration had howe the Sacramentes of the Newe Testament comprehend two thinges 191 the outwarde 1 Visible formes that be 2 Figures Signes and Tokens and also and that chiefely a Diuine thingâ— vnder them 3 accordinge to Christes promise 4 couertly conteined specially this beinge weyed that this moste Holye Sacrament consisteth of these two thinges to witte of the Visible Forme of the outwarde Elementes and the Inuisible Fleashe and Bloude of Christe that is to saye of the Sacrament and of the thinge of the Sacrament Tertullian maye seeme to speake of these two partes of the Sacrament iointely in this one sentence For firste he speaketh most plainely of the very Bodie of Christe in the Sacrament and of the meruailouse tourninge of the Breade into the same The Breade saith he that he tooke and gaue to his Disciples he made it his Bodie VVhiche is the Diuine thinge of the Sacramente Then foorthwith he saith that our Lorde did it by saiynge This is my Bodie that is the Figure of my Bodie By whiche woordes he sheweth the other parte the Sacrament onely that is to saye that Holye outwarde Signe of the Forme of Breade vnder whiche Forme Christes Bodie into the whiche the Breade by Goddes power is tourned is conteined whiche outwarde Forme is verily the Figure of Chrisâ—â— Bodie present whiche our Lorde vnder the same conteined deliuered to his Disciples and nowe is likewise at that Holy Table to the faitheful people deliuered where the order of the Catholike Churche is not broken The B. of Sarisburie If this place of Tertullian be the chiefe and of greatest appearance for the Sacramentaries as M. Hardinge saithe I maruel it is so coursely answeared The woordes be bothe very fewe and also very plaine But with this copious Commentarie of M. Hardinges glosinge it wil be very harde for the Reader to finde out any parte of Tertullians meaninge I wil firste open the occasion of the writinge and then lay foorthe the Woordes That donne I doubte not but the sense wil stande cleare and easy of it selfe Marcion the Heretique against whome Tertullian wrote helde and mainteined this erroure That Christe receiued of the Blissed Uirgin not the very Nature and Substance but onely the outwarde Formes and Shewes of Mans Bodie Out of whose springes M. Hardinge and the reste of that side as it may appeare haue drawen their Doctrine of Accidentes standinge without Subiecte This fonde Heresie Tertullian reprooueth by this reason A Figure of a Bodie presupposeth a very Natural Bodie For of a Shewe or a Fantasie there can be no Figure But Christe gaue vnto his Disciples a Figure of his Bodie Therefore it muste néedes folowe that Christe had a very Natural Bodie As euery parte of this Argument is true so the proportion and forme of the same importeth a necessary sequele in reason The woordes stande thus Acceptum Panem distributum Discipulis Corpus suum illum fecit Dicendo Hoc est Corpus meum id est Figura Corporis mei Figura autem non esset nisi Veritatis esset Corpus Coeterum vacua res quae est Phantasma Figuram capere non potest Christe takinge the â—reade and distributinge it to his Disciples made it his Bodie saâ—einge This is my Bodie That is to saye This is a Figure of my Bodie But a Figure it coulde not be onlesse there were a Bodie of a truethe and in deede For a voyde thinge as is a fantasie can receiue no Figure These woordes are plaine of them selfe and if truethe onely might suffice woulde require no longe Exposition Nowe good Reader marke wel M. Hardinges considerations touchinge the same and thou shalte see the Darkenes of Aegypte brought in to cleare the shininge Sunne Firste he saithe The Accidentes and Shewes maye wel be the Sacrament Yet againe he saithe Christes Bodie it selfe may be the Sacrament Thirdly he saithe Tertullian ioineth these twoo senses iointely bothe togeather And so by his conninge he hath founde out twoo Sacramentes in one Sacrament Al this is M. Hardinges Glose For there is not one woorde thereof in the Texte neither of Accidentes nor of Christes Bodie as beinge a Sacrament of it selfe nor of this combiningâ— of twoo Sacramentes bothe in one M. Hardinge saithe Tertullian speaketh of a marueilous turninge But Tertullian speaketh no suche woorde neither of Miracle nor of turninge M. Hardinge saithe Tertullian speaketh of Holy Outwarde Formes But Tertullian not once nameth any kinde of Formes By M. Hardinges reporte Tertullian saithe
farre biside the Teâ—te If these woordes be false why dothe M. Hardinge here allege them Why are they not rectified either by Gratian or by the Glose or at leaste by some note in the Margin And why are they published for a Rule of our Faithe If they be true why shoulde we shunne them Or why shoulde we beware and take heede of them specially beinge vttred without Figure or Metaphore or Heate of Speache M. Hardinge The .8 Diuision The woordes of Hilarius the Pope vtter the same doctrine Corpus Christi quod sumitur de altari Figura est dum Panis Vinum videtur extra veritas autem dum Corpus Christi interius creditur The Bodie of Christe whiche is receiued from the Aultar is the Figure whiles Breade and VVine are seene outwardly and it is the trueth whiles the Bodie and Bloude of Christe are beleeued inwardly The B. of Sarisburie These woordes of Hilarie are partely answeared before His meaninge is this The Breade that wee see with our senses is the Figure but the very Substance of the Sacrament that thereby is Signified is the Bodie of Christe in Heauen The Breade is receiued with our Bodily mouthe The Bodie of Christe onely with our Faithe And thus these twoo woordes Extra and Interiùs whiche Hilarie vseth haue relation to our Mouthe and to our Faithe and so to the Sacrament that is Present before vs and to the Bodie of Christe that is at the Right Hande of God And in this sense S. Augustine saithe Aqua exhibet Forinsecùs Sacramentum Gratiae Spiritus operatur Intrinsecus Beneficium Gratiae The Water outwardely sheweth the Sacrament of Grace and Inwardely the Sprite worketh the benefite of Grace And to come neare to the woordes of Hilarie S. Augustine againe saith Habent Foris Sacramentum Corporis Christi sed rem ipsam non tenent Intus cuius est illud Sacramentum Outwardely they haue the Sacrament of Christes Body but Inwardly they haue not the thing it selfe whereof that thinge is a Sacrament Further wee may saye that Christes Bodie is in the Sacrament it selfe vnderstandinge it to be there as in a Mysterie But to this manner of Beinge there is required neither Circumstance of place nor any Corporal or Real Presence So Chrysostome saithe Oleum Visibile in Signo est Oleum Inuisibile in Sacramento est Oleum Spirituale Intus est Oleum Visibile Exteriùs est The Visible Oile is in a Token the oile Inuisible is in a Sacrament The Spiritual Oile is within the Visible Oile is VVithout So Paulinus writeth to Cytherius In suarum literaruÌ„ Corpore Paulus Magister adfuit Paule the Teacher was present in the Bodie of his Letters So S. Augustine Nouum Testamentum absconditum erat in Lege The New Testament was hidden in the Law So the Ancient Father Origen In vestimento podêris erat Vniuersus Mundus The whole VVorlde was in the Priestes â—onge gowne So Chrysostome In Scripturis insertum est Regnum Dei The Kingedome of God is inclosed in the Scriptures So Paulinus writinge vnto S. Augustine In hoc Pane Trinitatis soliditas continetur In this Cake the perfection of the Holy Trinitie is conteined I vse purposely the moe examples in this behalfe for that I see many of simplicitie are deceiued thinkinge that one thinge cannot possibly be in an other onlesse it be conteined in the same Presently Really and in deede Yet it is written in that fonde Councel of Nice the Seconde Qui Imaginem Imperatoris videt in ea Imperatorem ipsum coÌ„templature He that seeth the Emperours Image in the same seeth the Emperour him selfe Likewise saithe Prudentius Legis in effigie Scriptus per aenigmata Christus Christe written by Figures in the Shew of the Law Therefore M. Hardinges errour herein standeth in ouer grosse vnderstandinge of these woordes Extra and Interiùs For by the Former he can conceiue nothing els but Accidentes by the later nothing but Christes Bodie vnder the same secretly hidden whiche was neuer any parte of this Holy Fathers meaning M. Hardinge The .9 Diuision Thus the Fathers cal not onely the Sacrament but also the Bodie and Bloud of Christe it selfe in the Sacrament sometimes the truthe sometimes a Figure the trueth that is to wit the very and â—rue Bodie and Bloud of Christe a Figure in respecte of the manner of beinge of the same there present whiche is Really and Substantially but Inuisibly vnder the visible forme of the outwarde Elementes And so Tertullian meaneth by his That is the Figure of my Bodie as though Christe had shewed by the woorde Hoc that whiche was Visible whiche verily is the Figure of the Bodie right so as that whiche is the Inuisible inwarde thinge is the trueth of the Bodie VVhich interpretation of Tertullian in deed is not accordinge to the right sense of Christes woordes thoughe his meaninge swarue not from the truethe For where as our Lorde saide This is my Body he meante not so as though he had saide the outwarde forme of the Sacramente whiche here I deliuer to you is a Figure of my Bodie vnder the same conteined for as muche as by these woordes Hoc est he shewed not the Visible forme of Breade but the Substance of his very Bodie into whiche by his Diuine power he tourned the Breade And therefore 192 none of al the Fathers euer so expounded those woordes of Christe but contrarywise namely Theophylacte and Damascene He saide not saithe Theophylacte This is a Figure but This is my Bodie The Breade nor VVine meaninge their outwarde Formes saith Damascene is not a Figure of the Bodie and Bloude of Christe Not so in no wise But it is the Bodie it selfe of our Lorde Deificated sithe our Lorde him selfe saithe This is my Bodie not the Figure of my Bodie but my Bodie and not the Figure of my Bloude but my Bloude c. The B. of Sarisburie Here is imagined an other strange kinde of Figures For Christes Bodie it selfe is now become a Figure But Hilarius saith Figura est quod extrà videtur The Figure is that is seene outwardly And S. Augustine saith Signum est quod speciem ingerit òculis A Signe is a thinge that offereth a sight vnto the eies Wherefore by M. Hardinges iudgement Christes very Bodie appeareth outwardely and is séene in the Sacrament with our Corporal eies If so how then is it there secretly as he saide before and vnder couerte If not how then can it be called a Figure In confessinge the one he must needes denie the other If Christes Bodie be a Figure it is not in Couerte If it be in couerte it is not a Figure He wil say The Accidentes and shewes are Figures of Christes Bodie there hiddeÌ„ And againe The same Bodie so Inuisibly hidden is a Figure of that Bodie that died Uisibly vpon the Crosse. Thus where as others may not once
name any Figure in these cases it is lawful for M. Hardinge to heape Figure vpon Figure and that not suche Figures as haue beene vsed by any the Ancient Fathers but suche as he him selfe for a shift can best diuise Tertullian saith M. Harding supposeth that Christe when he had the Breade in his hande and saide Hoc This shewed onely the Uisible Accidentes and Formes of Breade as if Christe had saide This Whitenesse this Roundenesse this Breadth this Lightnesse c. is my Bodye By whiche skilful construction it must néedes folow that Christe had a Bodie made of Accidentes How be it saith M. Hardinge this Interpretation of Tertullian in deede is not according to the right sense of Christes woordes Hereby it appeareth what affiance M. Hardinge hath in the iudgement of this learned Father After so many faire woordes he beginneth vtterly to mislike him and concludeth in the ende that he wrote he knew not what and tooke vpon him to expounde Christes woordes and yet vnderstoode not what Christe meante and that not in any deepe Allegorie or other Spiritual or secrete meaning but euen in the very Literal Sense and outwarde sounde of Christes woordes And thus Tertullian is charged not onely with Ignorance but also with Presumption But if as M. Hardinge saith Tertullian vnderstoode not Christes meaning what if some man woulde likewise say M. Hardinge vnderstandeth not Tertullians meaninge And what if the simple Reader vnderstande not M. Hardinges meaninge It were to muche to say further M. Hardinge vnderstandeth not his owne meaninge Uerily Tertullian not once nameth any one of al these M. Hardinges strange Fantasies neither Forme nor Accident nor Uisible nor Inuisible nor Outwarde Element nor Secrete Presence nor Really nor Substantially nor I know not what He wrote and meante plainely in these cases as others the learned Fathers wrote and meante And touchinge the woordes of Christe This is my Bodie he saithe not These Shewes or Accidentes of Breade as M. Hardinge ful vnaduisedly expoundeth him but this Breade is my Bodie Wherein he hath the consent bothe of the Scriptures and also of the Ancient Doctours of the Churche S. Paule saith Not the outwarde Fourme or Accident but The Breade that wee Breake is the Participation of Christes Bodie Irenaeus saithe Panis in quo Gratiae actae sunt est Corpus Domini The Breade wherein thankes are geuen is the Bodie of the Lorde Origen saithe Dominus Panem Discipulis dabat dicens Hoc est Corpus meum Our Lorde gaue Breade vnto his Disciples saieinge This is my Bodie So S. Cyprian Vinum fuit quod Sanguinem suum dixit It was Wine that he called his Bloud So Chrysostome Christus cùm hoc Mysterium tradidit Vinum tradidit Christe when he gaue this Mysterie he gaue wine Likewise Cyrillus Christus Fragmenta Panis dedit Discipulis Christe gaue Fragmentes or peeces of Breade to his Disciples Thus Tertullian vnderstoode and expounded the woordes of Christe Wherfore it is greate folie to charge him with this new imagination of Accidentes and so vnaduisedly and without cause to reprooue him for speakinge that he neuer spake By these wée may the better iudge of M. Hardinges owne Exposition For thus he saith VVhen Christe saide Hoc This he shewed not foorth the Visible Accident or Forme of Breade but his very Natural Bodie It appeareth that M. Hardinge either litle considereth or not muche regardeth his owne woordes For al the reast of his side holde for most certainâ— that their Transubstantiation is not wrought before the vttering of the last Syllable Whiche thinge notwithstanding M. Harding contrary to aâ— his felowes I wil not say contrary to him selfe saith that the Breade is turned into Christes Bodie onely at the vtterance of the first Syllable And so by this Newe Diuinitie Christes Bodie is made Present and the Sacrament is a Sacrament before Consecration al is ended before it be begonne whiche in M. Hardinges Schooles not longe sithence was counted an errour aboue al errours whiche to shifte they were faine to diuise Indiuiduum Vagum Againe if this Pronowne Hoc haue relation to Christes Bodie then must wee of force by M. Hardinges Fantasie thus expounde the woordes of Christe This is my Bodie that is to say My Bodie is my Bodie Whiche Exposition of M. Hardinges D. Holcote saith is vaine and peeuish and to no purpose And where as M. Harding saith None of al the Olde Fathers euer expounded these woordes of Christe by a Figure I maruel he canne so boldely vtter and publishe so greate vntrueth without blusshinge For he knoweth right wel that scarcely any one of al the Olde Fathers euer expounded it otherwise Damascene and Theophylacte are very Younge Doctours in comparison of them that wee may iustly cal Olde as standinge farre without the compasse of the first sixe hundred yéeres and otherwise freight with greate errours and sundrie folies Therefore I thinke it not amisse for shortenesse of time to passe them by Yet by the way let vs a litle viewe M. Hardinges Logique Thus he teacheth vs to reason Tertullian by this Pronowne Hoc vnderstoode the outwarde Accident or Fourme of Breade Ergo Christes Bodie it selfe is a Figure M. Hardinge The .10 Diuision And the cause why Tertullian so expounded these woordes of Christe was that thereby he â—ight take aduantage against Marcion the heretique as many times the fathers in heate of disputation doo handle some places not after the exacte signification of the woordes but rather folow such way as serueth them best to confute their aduersarie VVhiche manner not reporting any vntrueth S. Basile dooth excuse in the settinge foorth of a disputation not in prescribinge of a Doctrine As he defendeth Gregorius Neocaesariensis against the Sabellians for that in a contention he had with Aelianus an Ethnike to declare the Mysteries of the Trinitie he vsed the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the learned men that be wel seene in the Fathers know they must vse a discreation and a sundrie iudge betweene the thinges they write Agonisti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by way of contention or disputation and the thinges they vtter Dogmatic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by way of settinge foorth a doctrine or mater of Faith Neither in that contention did Tertullian so muche regarde the exacte vse of woordes as how he might winne his purpose and driue his aduersarie denieing that Christe tooke the true Bodie of man and that he suffered death in deede to confesse the trueth which he thought to bringe to passe by deducing of an argument from the Figure of his Bodie whiche consisteth in that whiche is visible in the Sacrament to prooue the veritie of his Bodie And therefore in framing his reason by way of illation he saith Figura autem non esset nisi veritatis esset Corpus There were not a Figure onlesse
there were a Bodie of trueth or a verie Bodie in deede The B. of Sarisburie Here M. Hardinge courteously diuiseth a â—auourable excuse for Tertullian not thinkinge it best beinge so Ancient a Father and so neare to the Apostles time vtterly to condemne him of Folie He vttred al this saith he in heate of contention rashly and vnaduisedly and vnderstoode not what he saide neither had any greate regarde to the exacte vse of his woordes How be it Tertullian not onely spake these woordes vpon the suddaine but also leasurely and with studie wrotâ— them and yet afterwarde quietly perusinge and consideringe the same was neuer hable to espie this fault But that suche cases of heate may sometimes happen wée haue ouer good trial in M. Hardinge whome as it nowe appeareth contention hath caused so many waies and so farre to ouerreache the trueth and to haue so smal regarde to that he writeth S. Ambrose saith Apostolus impudoratos appellat eos qui contentionibus nituntur Necesse est enim vt contentio extorqueat aliquid imò multa quae dicantur contra conscientiam vt intus in animo perdat foris victor abscedat Non enim patitur se vinci licet sciat vera esse quae audit The Apostle calleth them impudent that holde by contention For it cannot be chosen but that contention must force a man to saye some thinge or rather many thinges against his Conscience that he lose in his minde within to the intent outwardely he may seeme to haue the victorie For he wil not suffer him selfe to be conquered no although he knowe the thinges that he heareth be neuer so true Afterwarde beinge thus caried away with contention and more regarding their owne Reputation then the Trueth of God as Lactantius saith they séeke reasons and shiftes to coloure their errour So Seneca writeth of the Poete Ouide Non ignorauit vitia sua sed amauit He was not ignorant of his owne faultes but rather had a fansie to them Touchinge Gregorius Neocaesarienâ—â—s S. Basiles excuse is good So S. Augustine writinge against the Pelagians séemeth sometime to leane to farre to the contrary and to become a Manichée as also writinge against the Manichées he seemeth sometimes to be a Pelagian The like S. Basile writeth of one Dionysius that contendinge ouer earnestly against the Heretique Sabellius séemed to fal into the contrary Heresie Thus the holy Fathers in the sway of Disputation vse oftetimes to enlarge their talke aboue the common course of truth but specially when they intreate of the Nature effecte of the Holy Sacramentes to th ende to withdraw the eies of the people from the Sensible Corruptible Creatures that they sée before them to the contemplation of thinges Spiritual that be in Heauen In this sorte S. Chrysostome saith Figimus dentes in Carne Christi VVee fasten our teeth in the Fleashe of Christe And againe Videmus Dominum nostrum in Cunis iacentem fascijs inuolutum We see our Lorde lieinge in his Cradel and swathed in bandes And againe Turba circumstans rubet Sanguine Christi The companie standinge aboute is made red with the Bloude of Christe Likewise againe he saith Hic Sermo Sanguine infectus omnes aspersit These woordes beinge stained with Bloude haue sprinkled al menne So likewise S. Bernarde Totum Christum desidero videre tangere non id solùm sed accedere ad Sacrosanctum eius Lateris vulnus ostâ—um Arcae quod factum est in Latere vt totus intrem vsque ad Cor Iesu. I desire to see whole Christe and to touche him and not onely so but also to come to the Holy Wounde of his side whiche is the doore that was made in the side of the Arke that I maie wholy enter euen vnto the hearte of Iesus Thus the Holy Fathers haue euermore vsed vpon occasion to force and auance their woordes aboue the tenoure of common speache Nowe marke good Christian Reader howe handsomely M. Hardinge applieth these thinges vnto his purpose Certainely Tertullian in these woordes euen by M. Hardinges owne iudgement enlargeth nothinge nor vseth any suche contentious or fiery speache ouer and aboue the Trueth but rather contrarywise he aâ—â—teth minisheth as muche as he possibly maie of the Trueth For the thinge that M. Hardinge saith Is Christes very Natural Bodie Tertullian saith It is a Figure of Christes Bodie The thinge that in deede and vndoubtedly is the Substance of Breade that Tertullian by M. Hardinges Exposition calleth a Shewe or Accident of Breade To be shorte that thinge wherein resteth al thinge Tertullian 〈◊〉 Conclusion maketh nothinge Yet M. Hardinge fauourably excuseth him for that he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as did Gregorius Neocaesariensis and therefore through heate of Contention seemeth somewhat to ouerreache the trueth Thus he that calleth Christes Bodie a Figure Substance Accidente and abaseth his talke and speaketh lesse then he should doo by M. Hardinges Diuinitie amplifieth enlargeth ouerreacheth and speaketh more then he should doo It is a very narrowe hole that these menne wil not seeke to shifte out at Origen expoundinge these woordes Onlesse ye eate the Fleashe of the Sonne of man c. saith thus It is a Figure S. Cyprian saith Significaâ—a Significantia ijsdem nominibus censentur The thinges that Signifie and the thinges that be Signified are counted both by one name S. Hierome saith Christ represented the Veritie of his Bodie S. Augustine saith Christe deliuered to his Disciples the Figure of his Bodie Gelasius calleth the Sacrament Similitudinem Imaginem A Similitude and an Image of Christes Bodie S. Basile calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Samplar Dionysius calleth it Signum A Token S. Ambrose vseth al these woordes togeather Imago Figura Typus Similitudo Significatur An Image a Figure a Token a Likenes it is Signified Time wil not suffer me to recken vp the rest For to this purpose and with suche woordes they write al and none otherwise And must we needes beleue vpon M Hardinges reporte that al these Fathers spake in suche heate and in suche furie of contention and had no manner regarde to the exacte vse of their woordes Truely as it is saide before Tertullian wrote grauely and soberly and without any token of impatient heate and that not lightly or sclenderly touchinge the mater with one hoate woorde or two as it is here supposed but clearely proouinge the same by a Substantial and ful Conclusion For to prooue against Marcion the Heretique that Christe had the very Substance and Nature of a mannes Bodie he vseth this reason A Figure presupposeth the Veritie of a thinge whereof it is a Figure But Christe at his last Supper gaue to his Disciples the Figure of his Bodie Therefore Christe had in deede not a Fantasie or a Shewe but a Natural and a very Bodie The force hereof standeth vpon this grounde that
a Fantasie or Shewe canne beare no Figure And in this sorte some thinke S. Paule saide Idolum nihil est An Idole is nothinge Thus S. Augustine saith Onlesse Sacramentes had a certaine Likenes of thinges whereof they be Sacramentes then no doubte they were no Sacramentes Thus Leo Gelasius and other Olde Fathers reason against the Heretique Eutyches Likewise Chrysostome reprooueth the Olde Heretiques Ualentinus Manicheus and Marcion Thus he writeth Quoniam isti eorumque sequaces negaturi erant hanc dispensationem Christi in Carne ideò nos in Memoriam Passionis semper reducit per hoc Mysterium vt nemo modò ne sit insanus seduci possit Bicause these Heretiques and others their â—isciples woulde denie this dispensation of Christe in the Fleashe therefore by this Mysterie he putteth vs euermore in Remembrance of his Passion that noman onlesse he be madde canne be deceiued And immediatly before he vseth these woordes which I haue els where alleged Si mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est If Christe died not as these Heretiques saie then whose Signe and whose Token is this Sacrifice In like manner Tertullian reasoneth against Marcion not ignorantly or blindely as M. Hardinge saith but directly and orderly and accordinge to the Woordes of Christe But if Tertullian had then benne persuaded of this Priuie and Secrete Presence that here is imagined and neuerthelesse woulde haue leafte the same and grounded his whole proufe vpon a Figure then had he not onely benne ignorant and presumptuous as here M. Hardinge maketh him but also a traitoure to his owne cause For if he had graunted this Newe Fantasie that the Accidentes in the Sacrament stande alone without any Subiecte then had he concluded fully with Marcion the Heretique and most directely against him self For thus woulde Marcion conclude vpon the same The Breade in the Sacrament is Fantastical That is to saie It seemeth Breade and is none Euen so the Bodie of Christe was Fantastical For it seemed a Bodie and was none Thus M. Hardinge and Marcion the Heretique builde both togeather vpon one fundation M. Hardinge The .11 Diuision And where as Tertullian vsethe this woorde Figure in this place it is not to be vnderstanded â–ª suche as the Figures of the Olde Testament be as though it signified the shewinge of a thinge to come or of a thinge absent whiche is wonte to be set against the trueth as contrarâ—e to the same but it is suche a kinde of Figure as doth couer the trueth present and so as it were ioined with the trueth 193 as it is wonte to be taken in the Newe Testament where is sheweth rather the manner of a thinge to be exhibited then that it taketh awaie the trueth of presence of the thinge whiche is exhibited For elles concerninge the trueth of Christes Bodie in the Sacrament if any man doubte what opinion he was of he sheweth him self plainely so to iudge of it as euer hath ben taught in the Catholike Churche VVhereof he geueth euidence in many other places But specially in his seconde booke to his wife exhortinge her not to marie againe to an Inâ—idel if she ouerliued him least if she did she shoulde not haue oportunitie to obserue the Christen Religion as she woulde Speakinge of the blessed Sacrament which was then commonly kepte of deuoute menne and wemen in their houses and there in times of persecution receiued before other meates when deuotion stirred them he saiâ—h thus Shal not thy huâ—bande knowe what thou eatest secretely before other meate And if he know it he wil beleue it to be breade 194 not him who it is called The Latine is recited before I omitte many other places whiche shewe him to acknowledge Christes Bodie in the Sacrament bicause I woulde not be tediouse whiche verily by no wreastinge can be drawen to the signification of a meere Figure The B. of Sarisburie One Clowde more M. Hardinge throweth in to dimne and shadowe the Daie light He casteth doubtes least some man woulde make this Holy Mysterie 〈◊〉 Figure of the Olde Testament But it is knowen euen vnto children that it is a Sacrament of Christes institution in the Gospel like as also is the Sacrament of Baptisme But the difference bitwéene the Sacramentes of the Olde Testament and of the New standeth not in conteining or coueringe as it is here surmised but in the Order and Manner and Euidence of Shewinge Whiche difference S. Augustine openeth in this sorte Sacramenta Legis fuerunt promissiones rerum complendarum nostra sunt indicia rerum completarum The Sacramentes of the Olde Lawe were promises of thinges to be perfourmed Our Sacramentes are Tokens of thinges that already be perfourmed Againe Lex Prophetae Sacramenta habebant praenuntiantia rem futuraÌ„ Sacramenta nostri temporis venisse testantur quod illa venturum praedicabaÌ„t The Lawe and the Prophetes had SacrameÌ„tes shewinge before a thinge that was to come But the Sacramentes of our time doo witnesse that the thinge is already come that by those Sacramentes was signified And againe Sacramenta Iudaeorum in Signis diuersa fuerunt à nostris in rebus autem Significatis paria The Sacramentes of the Iewes in outwarde tokens were diuers from ours but in the thinges Signified they were equal and one with ours Likewise againe he saithe In illis Carnalibus victimis Figuratio fuit Carnis Christi quam pro nostris peccatis fuerat oblaturus in isto autem Sacrificio est Gratiarum actio Commemoratio Carnis Christi quam pro nobis obtulit In those fleashely Sacrifices there was a Signification of the Fleashe of Christe whiche he had to offer for our sinnes But in this Sacrifice there is a Thankesgeuinge and a Remembrance of the Fleashe of Christe whiche he hath already offered for vs. The New Fantasie of Beinge present Secretely or vnder Couerte is answeared before And where as for further proufe of Tertullians minde herein M. Hardinge hath here alleged certaine woordes of his vnto his wife vnderstande thou good Reader that wilfully he hath of purpose corrupted the same the rather to misleade thy simplicitie True it is that the Unfaithful that knoweth not Christe if he happen to sée the Breade of the Holy Mysteries wil iudge no further of it but that he séeth But what it meaneth or Signifieth or vnto what ende it is appointed he knoweth not But the Breade of the Sacramente by Christes Institution is Spiritual and Heauenly Breade euen as the Water of Baptisme is Spiritual and Heauenly Water Whiche thinge as Tertullian saithe the Infidel cannot sée But M. Hardinge hauinge smal regarde to his Readers iudgement hath witingely falsified his Translation changinge this Article It into Him Onely of his owne particular wilfulnesse contrary to al others Olde or New yea contrary to his owne Felowes Of whom one Translateth the same in this wise And if he know it
Figure of that shal be receiued there Caeterum iam Paschae fiamus participes Figuraliter tamen adhuc etsi Pascha hoc veteri sit manifestius â–ª Siquidem Pascha legale audenter dico Figurae Figura erat obscurior at paulò post illo perfectius putius fruemur cum verbum ipsum biberit nobiscum in regno patris nouum detegens docens quae nunâ— mediocriter ostendit Nouum enim semper existit id quod nupâ—r est cognitum But now saithe he let vs be made partakers of this passeouer and yet but Figuratiuely as yet albeit this passeouer be more manifest then that of the olde lawe For the Passeouer of the law I speake boldely was a darke Figure of a Figure but er it be longe wee shal enioye it more perfitly and more purely â–ª when as the worde that is the sonne of God shal drinke the same new with vs in the Kingdom of his Father opening and teaching the thinges that now he sheweth not in most cleare wise For that euer is new whiche of late is knowen VVhere as this learned father calleth our passeouer that wee eate a Figure whereof the law Passeouer was a Figure terminge it the Figure of a Figure he asketh leaue as it were so to say and confesseth him selfe to speake boldely alluding as it seemeth to S. Paule or at least hauinge fast printed in his minde his Doctrine to the Hebrewes where he calleth the thinges of the life to come Res ipsas the very thinges them selues the thinges of the new Testament Ipsaâ—â— imaginem rerum the very Image of thinges and the olde Testament Imaginis vmbram the shadow of the Image VVhiche doctrine Nazâ—anzene applieth to the Sacrament of the Aultar And his meaninge is this that although wee be gotten out of those darkenesse of the law yet wee are not come to the ful light whiche wee looke for in the worlde to come where wee shal see and beholde the very thinges them selues clearely and wee shal know as wee are knowen To be shorte by his reporte the Sacramentes of the olde Testament be but Figures and Shadowes of thinges to come the Sacramentes of the new Testament not Shadowes of thinges to come 195 but Figures of thinges present whiche are conteined and deliuered vnder them in Mysterie but yet substantially at the ende of al Figures in Heauen shal cease and be abolisshed and there shal wee see al those thinges that here he hidden clearely face to face And where Christe saith that he wil drinke his Passeouer new with vs in the kingdome of his Father Nazianzene so expoundeth that woorde New as it may be referred to the manner of the exhibitinge not to the thinge exhibited Not that in the worlde to come wee shal haue an other Bodie of our Lorde whiche now wee haue not but that wee shal haue the selfe same Bodie that now wee haue in the Sacrament of the Aultar in a Mysterie but yet verely and substantially after an other sorte and manner and in that respecte new For so had without Mysterie or couerture in cleare sight and most ioyful fruition it is new in comparison of this present knowledge Thus the woorde Figure reporteth not alwayes the absence of the trueth of a thinge as we see but the manner of the thinge either promised or exhibited that for as muche as it is not fully and clearely seene it may be called a Figure So of Origen it is called Imago rerum an Image of the thinges as in this place Si quis verò transire potuerit ab hac vmbra veniat ad imaginem reâ—uÌ„ videat aduentum Christi in Carne factum videat â—um pontificem offerentem quidem nunc patri hostias postmodum oblaturum intelligat haec omnia imagines esse Spiritualium rerum corporalibus officijs Coelestia designari Imago ergo dicitur hoc quod recipitur ad praesens intueri potest humana natura And if any man saithe he can passe and departe from this shadowe let him come to the image of thinges and see the comminge of Christe made in Fleashe let him see him a Bishop that boothe now offereth Sacrifice vnto his Father and also hereafter shal offer And let him vnderstande that al these thinges be Images of spritual thinges and that by bodely seruices heauenly thinges be resembled and set foorthe So this whiche is at this present receiued and may of mannes nature be seene is called an Image In this saieinge of Origen this woorde Image doth not in signification diminishe the truth of thinges so as they be not the very thinges in deede for the thinges that Christe did in Fleashe were true thinges but when they are termed the Image of thinges thereby is signified so farre as the condition and nature of man can beholde and see them This is most plainely vttered by Oecumenius a Greeke writer vpon these woordes of S. Paule to the Hebrewes Non ipsam imaginem rerum not the Image it selfe of thinges Id est veritateÌ„ rerum that is the truthe of thinges saith he and addeth further Res appellat futuram Vitam imaginem autem rerum Euangelicam politiam vmbram verò vetus testamentum Imago enim manifestiora ostendit exemplaria adumbratio autem imaginis obscurius haec manifestat nam haec veteris testamenti exprimit imbecillitatem The sense of whiche woordes may thus be vttered in Englishe S. Paule calleth the life to come the thinges and the ordinance or disposition of the thinges in the Gospel he calleth the Image of thinges and the olde Testament he nameth the shadow of the image of thinges For an Image sheweth samplars more manifest but the adumbration or shadowinge of the Image sheweth these thinges but darkely for this dooth expresse the weakenesse of the olde Testament By this place of Oecumenius wee see that although it be proper to an Image to exhibite the trueth of thinges and therefore by interpretation he saith Imaginem id est veritatem the Image that is the trueth yet the proper and right takinge of the woorde signifieth the way or manner of a thinge to be exhibited not the thinge it selfe that what the Image hath lesse then the thinge it selfe it is to be vnderstanded in the manner of exhibitinge not in the thinge it selfe exhibited Hitherto wee haue brought examples to declare that the woordes figure and Image signifie the trueth of thinges exhibited in deede though in secrete and priuie manner The B. of Sarisburie These three Fathers Nazianzene Origen and Oecumenius cost M. Harding no greate studie He founde them woorde by woorde alleged before in Doctor Steeuen Gardiner Neither doo they any wise further his purpose touchingâ— either his outwarde Formes and Accidentes or els his Priuie and Secrete Presence But he knoweth that the very names of Olde Doctours although they saye nothinge may suffice to leade the ignorant The meaninge of these three Fathers was
I spake as a Childe and had vnderstanding as a Childe But after that I once became a Man I auoided and despised the thinges that perteined to a Childe Who so despiseth Superstition and Idolatrie despiseth the thinges that should be despised And in consideration of the dangers he hath escaped he saithe with the Prophete Dauid Anima nostra sicut passer erepta est de laqueo venantium Our soule is deliuered as a Sparrowe from the snares of the Hunters Touchinge that danger that is here surmised vndoubtedly the knowledge of God inflameth not nor bloweth vp the harte but rather cooleth it and maketh it humble And for that cause God said vnto Moses Let the Kinge Reade this Lawe al the daies of his Life that he may learne to feare the Lorde his God c. Et ne eleuetur cor eius in SuperbiaÌ„ And that his minde be not blovveÌ„ vp vvith Pride For the nature and force of Goddes Woorde is to turne the harte Lex Domini Conuertens animas Therefore Cyrillus saithe Yonge menne that vse to Reade Goddes Woorde Fiunt posteà Religiosissimi Afterwarde become not proude or disdaineful but most verteous and Godly So Theodoretus saith vnto the Emperour Ioâ—inian The Knowledge of Heauenly thinges is behooueful for a Godly Prince For so shal your harte be not pufte vp with Pride but truely and in deede in the hande of God Likewise S. Augustine saithe Lectio assidua purificat omnia c. Et qui vult cum Deo semper esse semper debet orare legere Continual Readinge cleareth and purgeth al thinges Who so wil euer be with God must euermore Praie and Reade Therefore Chrysostome saithe Fieri non potest vt qui iugiter Coelestis Doctrinae verba excipit nihil patiatur It cannot possibly bâ—e but the Man that continually receiueth the Woordes of the Heauenly Doctrine muste of force be mooued and feele somewhat in his harte M. Hardinge The .9 Diuision The dangers and hurtes which the CoÌ„mon peoples Reading of the Scriptures in their owne language bringeth after the opinion of those that reprooue the same be greate sundrie and many I wil here as it were but touche a fâ—we of them leauinge the whole matter it selfe to the iudgement of the Churche â–ª First seeinge the poyson of Heretiques doth most infecte the common people and al Heretiques drawe their venâ—me out of the Bible vnder pretence of Goddes woorde it is not thought good by these menne to lette euery Curiouse and busie bodie of the vulgare sorte to reade and examine the Bible in their common language Yet they woulde not the learned discreate and sober laye men to be imbarred of that libertie Againe if Heresie springe of wronge vnderstandinge not of the Scriptures as Hilarius saithe Herâ—sâ—e is of vnderstandinge not of Scripture and the sense not the woorde is a crime who shal sooner fal to Heresie then the common people who cannot vnderstande that they reade Verily it seemeth a thinge harde to belâ—eue that the vnlearned people should vnderstande that whiche the beste learned men with longe studie and greate trauaile can scarcely at length attaine The B. of Sarisburie O what daungerous cases here are imagined and al to fraye the people from Godds Woorde If the ignorant reade the Scriptures saith M. Hardinge they wil prooue Heretiques For Heretiques sucke their venime owt of the Scriptures The Conclusion hereof is this Euery of the people maie safely reade M. Hardinges VVoâ—rde but Goddes VVoorde they maie not reade There is no manner danger in M. Hardinges Booke But Goddes Booke is full of dangers The reason hereof it is harde to gheasse onlesse it be for that Goddes Booke is fulle of Trueth and M. Hardinges Booke is fulle of erroure That he here calleth Heresie is the Euerlastinge and Manifest Truethe of God whiche when it was first preached and published by S. Paule was likewise euen then called Heresie For thus S. Paule answeareth in his owne defense Secundum hanc sectam quam vocant Heresim colo patrium Deum Accordinge to this secte whiche they calle Heresie I woorship the God of my Fathers But if the Laie People whom M. Hardinge for his pleasure calleth Curious Busie Bodies of the Uulgare sorte maie easily be leadde into Heresies by Readinge the Scriptures for that they be vnlearned howe then happened it that M. Hardinge him selfe beinge a man so deepely trained in al kinde of learninge coulde so lightly be leadde into the same I trowe he was then no Curious Busy Body Doubtles he was none of the Uulgare sorte In the primitiue Churche and longe after the Apostles time there were sundrie Sectes and sortes of Heresies as it is plainâ— by S. Augustine Epiphanius Theodoretus and others Yet that notwithstandinge the Ancient Fathers then euermore called vpon the people and exhorted them to Reade the Scriptures to thintente they might the better auoide Heresies For Ireneus writinge against the Heretiques called Ualentiniani saithe thus Haec omnia contulit eis Scripturarum Dei ignoâ—antia Al this befelle vnto them bicause they knewe not the Scriptures As Christ also saith vnto the Sadduceis Erratis nescientes Scripturas Ye are deceiued not bicause ye knowe but bicâ—use ye knowe not the Scriptures So S. Hierome saith Omni studio legâ—dae nobis sunt Scripturae vt probati trapezitae sciamus quis numus probus sit quis adulter We must reade the Scriptures with al diligence that as beinge good exchangers we maie knowe the lawful Coine from the Copper So Chrysostome Manichaei omnes Hereses decipiunt simplices Sed si habuerimus sensus animae exercitatos ad discretionem boni mali poterimus huiusmodi discernere Quomodò autem fiunt sensus nostri exercitati Ex vsu Scripturarum frequenti auditione The Manichees and al Heresies deceiue the simple But if we haue the senses of oure mindes practised to discerne good and yl wâ— maie be hable to discerne them But howe maie our senses become practised By the vse of the Scriptures and often hearinge Likewise saith Theophylacte Illis qui scrutantur Diuinas Scripturas nihil potest illudere Illae enim sunt Lucerna qua fur deprelienditur Nothinge can deceiue them that searche the Holy Scriptures For that is the Candel whereby the thiefe is espied This iudgement had the Olde Catholique Fathers of Readinge the Holy Woorde of God But that a blinde man can better avoide dangers then he that seeth or that a naked man in the middest of his enemies can better acquite him selfe then he that is armed it seemeth a very vnsensible and an vnlikely doctrine M. Hardinge The .10 Diuision VVhere as Luther woulde the Scriptures to be translated into euery Vulgare tongue for that they be light and easie to vnderstande he is confuted by the Scripture it selfe For bothe S. Peter and also S. Paule acknowlegeth in them to be greate difficulties by occasion
pro mensura credentium vel possibilitate sumentium diuersè nominatur Marueile not that the Woorde of God is called Fleashe For it is also called Breade and Milke and Hearbes and accordinge to the measure of the Beleuers or possibilitie of the Receiuers it is diuersly named Uerily S. Cyprian saithe not neither that the Sacramente is Christe nor that Christe is the Sacramente Therefore where as M. Hardinge woulde reason thus Christe is the Breade of Life Ergo The Sacramente is our Lorde and God he seemeth to presume ouer boldely of his Logique M. Hardinge The .4 Diuision Verily this holy Martyr acknowledgeth this SacrameÌ„t not for Lorde and Christ onely but 243 also for God by these woordes in his Sermon De Coena Domini Sicut in persona Christi Humanitas videbatur latebat Diuinitas ita Sacramento visibili ineffabiliter Diuina se infudit Essentia As in the Person of Christe the manhoode was seene and the Godhed was hidden so the Diuine Essence or Substance of God hath infused it into the visible Sacrament vnspeakeably The B. of Sarisburie Here is an other proper kinde of proufe euen like the reste O holy Cyprian yf thy manner of speakinge were not knowen the Simple might easily be deceiued I graunte here is a greate Amplification and Maiestie of woordes sutche as the holy Fathers haue muche delited to vse in their Sermons to the People but Specially intreatinge of the Sacramentes S. Ambrose saithe Sacerdos precem facit c. The Prieste maketh his Praier to sanctifie the Fonte and that the Presence of the whole Trinitie maye be in it Tertullian saithe The holy Ghoste commeth downe from Heauen and reasteth vpon the Water of Baptisme and sanctifieth it of him selfe Euen thus S. Cyprian saithe The Diuine Substance infuseth it selfe vnspeakeably into the Visible Sacramente None otherwise then as the Holy Ghoste or the whole Blissed Trinitie infuseth it selfe into the Water of Baptisme Paulinus seemeth to write muche agréeably to these woordes of S. Cyprian Sanctus in hunc Coelo descendit Spiritus amnem Coelestique Sacras Fonte maritat Aquas Concipit Vnda Deum The Holy Ghoste into this Water commeth downe from Heauen And ioineth the Heauenly Waters and these Waters bothe in one Then the Fonte receiueth God What can be spoken with greater Maiestie Then saithe he the VVater or the Fonte receiueth God Yf M. Hardinge out of these woordes of S. Cyprian be hable by this simple gheasse to prooue that the Sacramental Breade was called Lorde and God then by the like gheasse and the like woordes of Tertullian S. Ambrose Paulinus he maie also prooue that the Water of Baptisme was likewise called Lorde and God For the fourme and manner of speache is al one But these and other like Phrases be vsual and ordinarie emonge the Ancient learned Fathers S. Augustine writeth thus Baptismi Sanctitas pollui non potest Sacramento suo Diuina Virtus assistit The Holines of Baptisme cannot be defiled The Heauenly power is assistante vnto the Sacramente And againe Deus adest Sacramentis verbis suis God is Presente with his Woordes and Sacramentes Likewise S. Cyprian touchinge the halowinge of the Oile writeth thus In Sacramentis Virtus Diuina potentiùs operatur Adest Veritas Signo Spiritus Sacramento In Sacramentes the Heauenly Power woorketh mightily The Trueth is Presente with the Signe and the Holy Ghoste is Presente with the Sacramente Al these woordes of the holy Fathers notwithstanding I thinke M. Harding wil not cal neither the Water of Baptisme nor the Oile halowed Lorde and God M. Hardinge The .5 Diuision 244 Chrysostome doubteth not to cal the Sacrament God in this plaine saieinge Nolimus obsecro nolimus impudentes nos ipsos interimere sed cum honore munditia ad Deum accedamus quando id propositum videris dic â—ecum Propter hoc corpus non amplius terra cinis ego sum non amplius captiuus sed liber Let vs not let vs not for Gods sake be so shamelesse as to kil our selues by vnwoorthy receiuinge of the Sacrament but with reuerence and cleanesse let vs come to God And when thou seest the Sacrament set foorthe say thus with thy selfe by reason of this Bodie I am not more earth and asshes no more captiue but free The B. of Sarisburie Chrysostome saith M. Hardinge calleth the Sacramente God by plaine woordes First Chrysostome calleth not the Sacrament God by any manner or kinde of woordes Therefore wée may by plaine woordes and boldely say M. Hardinge here hath vttered an other greate vntrueth But Chrysostome intreatinge of the Holy Communion saith vnto the people Accedamus ad Deum Let vs come vnto God Here saithe M. Hardinge the Sacramente by these woordes is called God O when wil these men deale plainely and simply with their Readers M. Hardinge knoweth ful wel that he muche abuseth this good Olde Father and reporteth of him that he neuer thought He knoweth that wee come to God not by traueile of Bodie or by shiftinge of places but by inclininge and bendinge our hartes vnto God So S. Paule saithe Let vs goe with boldenesse to the Throne of Grace S. Augustine speakinge of the Sacrament of Baptisme agreeth fully with these woordes of Chrysostome Ad Medicum Christum hoc est ad percipiendum Sacramentum Salutis Aâ—ternae portantur Children are caried vnto Christe the Physician that is to say to receiue Baptisme whiche is the Sacrament of Euerlastinge Saluation By these plaine woordes of S. Augustine it appeareth that Comming to Baptisme is Comming to Christe Yet may not M. Hardinge conclude thereof that the Water of Baptisme was called Christe Our Comminge vnto Christe is Beléeuinge in Christe S. Augustine saith Quid est Accedite nisi Credite Accedite ad eum qui in vestris auribus praedicatur Accedite ad eum qui ante oculos vestros glorificatur Ambulando non laborabitis Ibi enim Acceditis vbi Creditis What is Come but Beleeue Come vnto him that is preached in your eares Come vnto him that is glorified before your eies Yee shal haue no paine in goeinge For there ye Come where ye Beleeue So Chrysostome Nunquid longè est a te Deus vt vadas ad locum aliquem Non includitur loco sed semper est in proximo Is God farre away from thee that thou shouldest neede to remooue to some place to come vnto him God is not conteined in any place but is euermore at hande Likewise saith Nazianzene Accede fidens ad Christum Riga pâ—des eius Come boldely vnto Christe and wasshe his feete Therefore S. Augustine saithe Accedant ad Iesum non Carne sed Corde non Corporis Praesentia sed Fidei Potentia Let them come vnto Iesus not with their Fleashe but with their Harte not by Presence of Bodie but by the power of Faithe Thus wee come
Newe Religion gate greate credite S. Hierome saithe Pagani Does suos digito ostendunt ob hoc ingerunt mihi opprobria Vnde sciant quòd ego mente Deum meum reconditum teneo per inâ—eriorem homâ—â—em in ipso habito The Heathens pointe theire Goddes with their finger and that they laie to my reproche But let them knowe that I haue my God hidden in my harte and that by my in warde man I dwel in him Certainely yf the Sacramente coulde speake vnto M. Hardinge thus it woulde speake I am a Creature as S. Ambrose teacheth yow I am a fragmeÌ„te or peece of Bread as S. Cyril teacheth yow I am a thinge insensible and voide of life As Epiphanius teacheth yow I am a Corporal foode and passe into your bodies and increase the Substance of your Fleashe as other meates doo As Origenes and Ireneus haue taught yow I moulde and putrefie and am subiecte to corruption As your eies and senses maie easily teache yow I am a Sacramente of Christe I am not Christe I am a Creature of God I am not God ye doo wronge vnto mee ye doo wronge vnto God The woormes of the Earth and the birdes of the Aire wil condemne your folie Geue not this honour vnto mee geue Godly honour vnto God Yf the Sacramente coulde speake vnto M. Hardinge thus woulde it speake and beinge a dumme and a liuelesse thinge and not hable to speake yet thus it speakethe God open the eies and hartes of al menne that they maie sée and discerne the Almighty and Euerliuinge God from a Corruptible Creature that is no God Amen FINIS THE XXII ARTICLE OF Râ—MAININGE VNDER THE ACCIDENTES The B. of Sarisburie Or that the People was then taught to beleeue that the Bodie of Christe remaineth in the Sacrament as longe as the Accidentes of the Breade remaine there without Corruption M. Hardinge The. 1. Diuision These fiue Articles here folowinge are schoole pointes the discussion whereof is more curiouse then necessarie VVhether the faithful people were then that is to saye for the space of sixe hundred yeeres after Christe taught to beleeue concerninge this blessed Sacrament precisely accordinge to the purporte of al these Articles or no I knowe not Verely I thinke they were taught the truth of this matter simply and plainely ye so as nothinge was hidden from them that in those quiet times quiet I meane touchinge this pointe of Faithe was thought necessary for them to knowe If sithens there hath beene more taught or rather if the truthe hath in some other forme of woordes beene declared for a more euidence and clearenesse in this behalfe â–ª to be had truthe it selfe alwaies remaininge one this hath proceeded of the diligence and earnest care of the Churche to represse the pertinacie of Heretikes who haue within these laste sixe hundred yeeres impugned the truthe herein and to meete with their peruerse and frowarde obiections as hath been thought necessary to finde out suche wedges as might beste serue to ryue suche knotty blockes The B. of Sarisburie M. Hardinge passeth lightly ouer these Articles folowinge as beinge onely as he saithe certaine vnnecessary Schoole pointes to be debated priuately emonge the learned and nothinge perteininge to the simple capacitie of the people Which thinge may the better appeare by that he is not hable to auouche any of the same by the Authoritie of any Ancient learned Father It is true that the Doctrine of the Churche touchinge the Sacramente in the Olde time was deliuered simply and plainely vnto the people But M. Harding him selfe wel knoweth that Doctrine was nothinge like vnto this Doctrine S. Augustine taught the people thus Christus in Coena Figuram Corporis sui commendauit Christe at his Supper gaue a Figure of his Bodie S. Ambrose saithe vnto the people Post Consecrationem Corpus Christi Significatur After Consecration the Bodie of Christe is Signified S. Chrysostome saithe vnto the people Si mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est Yf Christe died not whose Signe and whose token is this Sacrifice And to leaue infinite other like Authorities to like purpose S. Augustine thus taught the people Non hoc Corpus quod videtis manducaturi estis nec bibituri illum Sanguinem quem fusuri funt qui me Crucifigent Yâ— shal not eate with your bodily mouthes this Bodie that you see nor shal you drinke that Bloude whiche they shal sheade that shal Crucifie mee And where as Christe saithe Onles ye 〈◊〉 my Fleashe and Dâ—inke my Bloude ye shal haue no Life in you The Olde learned Father Origen therevpon thus taught the people Si secundum Literam accipias haec verba illa Literaoccidit Yf ye take these woordes accordinge to the Letter this Letter killeth And touchinge Christes Bodie it selfe the Holy Bishop and Martyr Uigilius taught the people in this sorte Caro Christi cùm esset in terra non erat in Coelo nunc quia est in Coelo non est vtique in terra The Fleashe of Christe when it was in Earth was not in Heauen And nowe bicause it is in Heauen doutlesse it is not in Earthe S. Augustine saide thus vnto the People The Bodie wherein Christe rose againe muste needes be in one place Corpus in quo Resurrexit in vno loco esse oportet Cyrillus saide vnto the People Christus non poterat in Carne versari cum Apostolis postquam asceÌ„disset ad Patrem Christe coulde not be conuersaute togeather with his Disciples in his Fleashe after he had Ascended vnto his Father Touchinge the Eatinge of Christes Bodie S. Augustine taught the people in this wise Crede manducasti Credere in Christum hoc est manducare PaneÌ„ Viuum Beleeue in Christe and thou hast Eaten Christe For beleeuinge in Christe is the Eatinge of the Breade of life Likewise againe Quomodò in Coelum manum mittam vt ibi sedentem teneam Fidem mitte tenuisti Thou wilt saie How shal I reache my hand into Heauen that I maie holde Christe sittinge there I answeare thée Reache vp thy Faithe and so thou holdest him Thus was the People then taught simply and plainely and that not onely in the Schooles but also openly in the Churche neither onely in one place but at Hippo in Africa At Constantinople in Thracia at Alexandria in Aegipte at Millaine in Italy and so in al places and in al Churches throughout the Worlde and this was then thought to be the Catholique Doctrine of the Sacramentes TransubstantiatioÌ„ Real Presence Concomitantia Accidentes without Subiectes Natural Bodies without Natural places Quantum sine modo Quanti Holy Fourmes and Holy Shewes were not yet knowen nor hearde of At the last as M. Hardinge saithe there sprange vp certaine strange Heretiques that saide that like as the Nature and Substance of Waâ—er remaineth in the Sacramente of Baptisme euen so the Nature
ought to haue remained vntil the morninge and likewise of Manna I wil rehearse that notable and knowen place of Cyrillus Alexandrinus His woordes be these Audio quòd dicant mysticam benedictionem si ex ea remanserint in sequentem diem reliquiae ad sanctificationem inutilem esse Sed insaniunt haec dicentes Non enim alius fit Christus neque sanctum eius corpus immutabitur Sed virtus benedictionis viuifica gratia manet in illo It is tolde me they saie that the mystical blessinge so he calleth the blessed Sacrament in case portions of it be kepte vntil the nexte daye is of no vertue to Sanctification But they be madde that thus saie For Christe becommeth not an other neither his Holy body is chaunged but the vertue of the consecration and the quickeninge or life geuinge grace abideth stil in it By this sayinge of Cyrillus we see that he accompteth the errour of our aduersaries in this Article no other then a meere madnes The Body of Christe saieth he whiche he termeth the Mystical blessinge because it is a moste holy Mysterie donne by consecration once consecrated is not chaunged but the vertue of the consecration and the grace that giueth life 250 wherby he meaneth that Fleashe assumpted of the VVoorde remaineth in this Sacrament also when it is kepte 250 verely euen so longe as the outwarde formes continewe not corrupte The B. of Sarisburie Trueth is not afraide of sclaunderous Tragedies Wée haue not cutte of our selues from the Catholique Churche of God Wée haue foresaken the dangerous companie of them that haue turned the Churche of God into a caue of Théeues whose companâ—e God by special woordes hath willed vs to foresake For thus the Almighty saithe vnto vs O my people come out from her and be not partetaker of her sinnes leaste ye take parte of her plagues The mater of Reseruation is onely pasted on and vtterly impertinente and nothinge belonginge to this question How be it onlesse M. Hardinge had vsed the aduantage of this Digression he had passed ouer this whole Article without naminge of any Doctour I graunte The Sacramente in the Olde time in some certaine Churches was Reserued how be it not to be woorshipped with godly honour but onely to be receiued in the holy Communion of the people And Origen emongst other godly Fathers séemeth to mislike the same For thus he writeth Dominus Panem quem Discipulis dabat non distulit nec seruari iussit in Crastinum The Breade that the Lorde gaue to his Disciples he differred it not nor willed it to be Reserued vntil the nexte daie But touchinge the force of this Article Cyrillus speaketh not one Woorde neither of Corporal presence nor of Fourmes nor of AccideÌ„tes nor of Crommes nor of Quantities nor of Qualities nor of Putrefaction or Corruption nor of the coÌ„minge of Christes Bodie nor of the Aboade or Departure of the same nor of any other the like M. Hardinges Mysteries Therefore this holy Father neither reprooueth our Doctrine nor chargeth vs as M. Harding imagineth with any madnesse But if he were now aliue he would accoumpte him madde and twise madde that would so madly raâ—ke his woordes to so vaine a purpose Concerninge the Reseruation of the Sacramente that Cyrillus speaketh of the mater stoode thus Sometimes after that the people had receiued the Holy Mysteries it happened that there remained some portions vntouched These portions so remaininge the godly Fathers that then were thought it not méete to turne to any profane vse but rather Reâ—erued them vntil the nexte daie to be receiued of the people in the Holy Communion For as yet there was no Priuate Masse knowen in the whole Churche of God throughout the worlde The Messalian Monkes repined heâ—eat and saide The Sacramente coulde not so longe continâ—we Holy Cyrillus answeareth them not that the Fleashe whiche Christe receiued of the Blissed Uirgin contineweth stil as inclosed in the Sacrament as it is vntruely reported by M. Hardinge but that Christes Institution the Mystical Benediction whiche he calleth the Quickeninge Grace continueth stil. And his reason is this for that al Sacramentes haue their vertue Power not of them selfe but wholy and onely from Christe Wherefore as Christe is one continueth stil without change euen so muste the Grace that Christe woorketh in vs by his Sacramentes be likewise one and continewe stil. And as there is no vertue in the Water of Baptisme but when it is vsed euen so there is no vertue in the Breade of the Holy Communion but likewise onely when it is vsed As for the Quickeninge Grace it is as wel in the one Sacramente as in the other S. Ambrose saithe Aqua Baptismatis habet Gratiam Dei Praesentiam Trinitatis The VVater of Baptisme hath the Grace of God and the presence of the Holy Trinitie And in the Nicene Councel it is written thus Cogita aquas plenas ignis Coelestis Imagine this VVater to be ful of Heauenly fiere And this Grace is not onely for one houre or twoo but lasteth continueth stil. So S. Augustine saithe Arca Testamenti quamuis ab hostibus capta Virtutem tamen suae Sanctificationis non amisit The Arke of God notwithstandinge it were taken and carried a waie by the Enimies yet it loste not the vertue of the former holinesse that was in it Yet may not M. Hardinge vpon occasion hereof either thinke or say that this Grace is Really and Substantially inclosed either in the one Sacramente or in the other Bâ—nauentura saithe Non est aliquo modo dicendum quòd Gratia continetur in Sacramentis essentialiter tanquam aqua in vase Hoc enim dicere est erroneum Sed dicuntur continere Gratiam quia eam Significant VVee may not in any wise saie That the Grace of God is conteined in the Sacramentes Substantially and in deede as VVater is conteined in a Vessel For so to say it were an errour But Sacramentes are saide to conâ—eine the Grace of God bicause they Signifie the Grace of God Here the Opinion that M. Hardinge séemeth to mainteine is condemned for an errour And this sentence allowed for true and Catholique Sacramentes are saide to coÌ„teine the Grace of God bicause they Signifie the Grace of God To conclude he saith Gratia est in animis non in Signis Visibilibus The Grace is in the Mindes or Soules of the receiuers not in the Visible Signes or Sacramentes FINIS THE XXIII ARTICLE VVHETHER A MOVSE c. The B. of Sarisburie Or that a Mouse or any other Woorme or Beaste may eate the Bodie of Christe For so some of our Aduersaries haue saide and taught M. Hardinge The .1 Diuision VVhereas M. Iuel imputeth this vile asseueration but to some of the aduersaries of his side he seemeth to acknowledge that it is not a doctrine vniuersally taught and receiued The like may be saide for his nexte
Article And if it hath beene saide of some onely and not taught vniuersally of al as a true doctrine for Christen people to beleeue how agreeth he with him selfe sayinge after the rehearsal of his number of Articles the same none excepted to be the highest mysteries and greatest keies of our Religion For if that were true as it is not true for the greatest parte then shoulde this Article haue beene affirmed and taught of al. For the highest and greatest pointes of the Catholike Religion be not particular but of vniuersal teachinge The B. of Sarisburie Here it appeareth that M. Hardinge somewhat misliketh his Catholique Maisters and thinketh it now an errour to say That a Mouse may eate the Bodie of Christe and therefore he calleth this parte of his owne Doctrine A vile asseueration But if this Asseueration of M. Hardinges owne Doctours greatest Doctours be so Uile then Uile were they that firste diuised it And yet I cannot wel sée how he may so lightly recante the Doctrine that he was borne brought vp in and condemne his owne felowes of villanie without blame How be it One good excuse he séemeth to haue that this parte of his Religion was neuer Uniuersally receiued nor counted Catholique And therefore he saithe It is no keie of his Religion If M. Hardinge wil measure al the reste in this sorte I feare mee very fewe partes of his whole Religion wil prooue Catholique And yet the firste diuisours and setters foorthe and mainteiners hereof tooke this euermore for a principal keie as without whiche the rest of their Doctrine coulde not stande Yet were they euermore accoumpted bothe as Uniuersal for their Learninge and as Catholique for their Religion and as constante in the same as M. Hardinge But in déede the Olde holy Fathers S. Ambrose S. Augustine S. Hierome S. Chrysostome neuer hearde of this strange Doctrine nor if they had hearde it would euer haue taken it for locke or keie of their Religion but would rather haue thought him woorthy to be lockte vp as a madde man that woulde either haue taught it as greate numbers haue doone or els haue doubted of it as M. Hardinge doothe Now let vs see by whome this Doctrine hath béene mainteined So whether it haue béene holden for Catholique or no it wil soone appeare Yet notwithstandinge I muste protest before hande that the speaches that they haue vsed in this behalfe are so Blasphemous and so Uile that for the Reuerence I beare to the glorious Bodie of Christe I can neither heare them nor vtter them without horrour Firste of al Thomas of Aquine saithe thus Quidam dixerunt quòd cùm primùm Sacramentum sumitur à Mure vel à Cane desinit ibi esse Corpus Sanguis Christi Sed hoc derogat veritati huius Sacramenti Some haue saide that as soone as the Sacrament is touched of a Mouse or a Dogge the Bodie and Bloude of Christe streigthway departeth from it But this is a derogation to the trueth of this Sacramente By these woordes M. Hardinges iudgemente is vtterly condemned as vttered against the trueth and in the derogation of this Sacramente M. Hardinge maie not wel calle in question whether this Doctoure were Catholique or no. For Christe saide vnto him by a vision in his dreame Benè scripsisti de me Thoma O Thomas thou hast written ful wel of mâ—e And therefore he is called Doctor Angelicus an Angelical Doctoure for that in learninge and iudgemente he so far surmounted al other Doctours and was accompted moste Catholique In the Councel of Arle it is written thus Qui non benè custodierit Sacrificium Mus vel aliquod animal comederit illud quadraginta dies poeniteat Who so keepeth not the Sacrifice wel and duely and a Mous or any other beaste happen to eate it let him be put to penance fourtie daies Iohannes de Burgo saithe Mus comedens Hostiam suscipit Corpus Christi The Mouse eatinge the Sacramente receiueth the Bodie of Christe Alexander de Hales saithe thus Quidam dicunt Vbicunque ponantur species siue in mundo loco siue in immundo siue in Ventre Muris ibi est Corpus Christi Et in hoc non derogatur Corpori Christi nec Sacramento Some saie Where so euer the Fourmes be laide whether it be in a faire place or in a foule or in the belly of a Mouse there is the Very Bodie of Christe And this is no hinderance neither to the Bodie of Christe nor to the Sacramente Againe he saithe Si Canis vel Porcus deglutiret Hostiam Consecratam integraâ—m non video quare Corpus Domini non simul â—raiâ—ceretur in ventrem Canis vel Porci Yf a Dogge or a Swine shoulde eate the whole Hoste beinge Consecrate I see no cause but our Lordes Bodie shoulde enter into the belly of the Dogge or of the Swine Gerson saith BrutuÌ„ sumit Corpus Christi per Accidens quia sumit illud in quo est A brute beaste receiueth the Bodie of Christe bicause it receiueth that thinge wherein Christes Bodie is conteined Bonauentura liketh better the contrary Doctrine as more agréeinge as he saithe bothe with Ciuil Honestie and also with the Iudgemente of common Reason Haec Opinio est honestior rationabilior Peter Lombarde the Maister of al Catholique Conclusions one that taketh vpon him to teache al others when he commeth to this pointe he standeth in a mammeringe and is not hable to teache him selfe For thus he saithe touching the same Quid igitur sumit Mus vel quid manducat What is it then that the Mouse receiueth Or what eateth it He answeareth Deus nouit God knoweth I knowe it not Notwithstandinge his Resolution is this Sanè dici potest quòd Corpus Christi à brutis animalibus non sumitur It maie very wel be saide that a brute beaste receiueth not the Bodie of Christe But this Sentence is reuersed and not thought Catholique For the greate Facultie of Parise hath geuen this iudgemente vpon the same Hic Magister non tenetur Herein the Maister is not allowed Therefore notwithstandinge M. Hardinges contrary determination this Doctrine hitherto appeareth right good and Catholique Touchinge suche cases as herein maie happen Antoninus the Archebishop of Florence writeth thus Si Mus aut aliud animal c. Yf a Mouse or any other woorme or beaste happen to eate the Sacramente throwgh negligence of keepinge let the keeper throwgh whoe 's negligence it happened be enioined to penance fourtie daies And yf it be possible let the Mouse be taken and burnte and let his ashes be buried in or aboute the Aultare But Peter of Palus saith The Mouses entralles must be drawen and the Portion of the Sacramente that there remaineth yf the Priest be squaimishe to receiue it must reuereÌ„tly be saide vp in the Tabernacle vntil it maie naturally be consumed But the Hoste so founde in the Mouses entralles may in no
offered him selfe in his Bodie likevvise in Heauen in deede and verily before God his Father And these ye cal necessary pointes of the Christian Faithe These are the contentes of your Booke this is the substance of your proufes Thus I feare mee ye know ye dally and deale not plainely thus ye know ye abuse the patience and simplicitie of your Reader And did you imagin M. Hardinge that your Booke shoulde passe onely emonge children or that it shoulde neuer be examined and come to trial or did you thinke that onely with the sounde hereof ye should be hable to beate downe and to vanquishe the trueth of God As for your Eloquence and furniture of woordes as it serueth wel to make the mater more salehable in the sight of the simple so it addeth but smal weight vnto the Trueth VVise men are leadde with choise of mater not with noice of woordes and trie their golde not onely by the sounde whiche often deceiueth but also by the touche stoane and by the weight Although your Eloquence may woorke miracles in the eares of the vnlearned that cannot iudge yet it cannot turne neither water into VVine nor Darknesse into Light nor Errour into Trueth There is no Eloquence there is no coloure against the Lorde VVhere as it likâ—th you so bitterly as your manner is to calle vs Heretiques and to say VVee sit in the Chaire of Pestilence and that the people learneth of vs dissolution of manners and libertie of the Fleashe and vvalketh vtterly vvithout sense or feare or care of God It standeth not with your credite thus with manifest vntruethes and common sclaunders to enuegle your Reader Balach when he sawe he coulde not preuaile against the people of God by force of armes he began to raile against them and to curse them thinkinge that by suche meanes he shoulde preuaile But it is not alwayes Heresie that an Heretique calleth Heresie Athalia when she vnderstoode that Ioas the right Enheritour of the Crowne of Iuda was proclaimed Kinge flewe in her furie into the Temple and cried out Treason Treason Yet was it not Kinge Ioas but she her selfe that had wrought the Treason The Arian Heretiques called the true Christians that professed the Faithe of the Holy Trinitie sometime Ambrosians sometime Iohannites and sometime Homousians allowinge onely them selues to be called Catholiques The Valentinian Heretiques condemned al others as Grosse and Earthly and them selues onely they called Ghostly The sheepe oftentimes seemeth to straye without the folde whiles the VVoulfe lurketh and praieth within â— Verily M. Hardinge who so hateth the intolerable oultrage of your Abuses and pitieth the miserable seducinge and mocking of the people and mourneth for the Reformation of the House of God and desireth to treade in the steppes of the Ancient Catholique Godly Fathers whose Doctrine and ordinances ye haue forsaken and with al submission and humilitie of minde referreth the whole iudgement and order hereof vnto the vndoubted VVoorde of God he may not rightly be called an Heretique Touchinge loosenesse of life I marueile ye can so soone forgeate either your Churche of Rome where as S. Bernarde saide in his time From the Heade to the Foote there vvas no parte vvhole Or the Popes Holinesse owne Palace where as the same S. Bernard saith Mali proficiunt boni deficiunt The vvicked grovv forevvarde the godly goe backevvarde Verily wee haue neither Stewes nor Concubines nor Corteghianes sette out and deckte as Ladies nor Priestes nor Prelates to waite vpon them as by your owne frendes Confession there are in Rome There is no Vertue but wee auaunce it there is no Vice but wee condemne it To be shorte a light wanton emongest vs if she were in Rome might seeme Penelope Ye saye There are nonâ— but a fevv light vnstable personnes of 〈◊〉 side And therefore of good wil and frendship ye counsel mee to returne to you againe But a fewe say you and the same vnstable and light personnes Surely M. Hardinge if you coulde beholde the woonderful woorkes that God hath wrought in the Kingedomes of Englande Fraunce Denmarke Polonia Suecia Bohaemia and Scotlande and in the noble states and Common VVeales of Germanie Heluetia Prussia Russia Lituania Pomerania Austria Rhetia Vallis Tellina c. ye woulde not greately finde fault with the number nor thinke that they whom it hath pleased GOD in al these Kingedomes and Countries to calle to the knowledge and feelinge of his holy Gospel are so fewe And if ye coulde also consider the extremitie and crueltie of your side and the abundance of innocente bloude that so constantly hath been yelded for the testimonie of the Trueth ye woulde not so lightly cal them either vnstable or light personnes Certainely they whom you seeme so lightly to esteeme are Kinges Princes Magistrates Councellers and the grauest and greattest learned Fathers of Christendome If it please God of his mercie to blisse and increase that he hath begonne within fewe yeeres ye shal finde but few that wil so lightly be deceiued and folowe you In al Countries they flee from you and forsake you Ye can no lenger holde them but either by Ignorance or by force and Tyrannie The people whom it liketh you to calâ—e Dogges and Swine are neither so beastly nor so vnsensible and voide of Reason but that they are hable now to espie them by whom they so often haue beene deceiued They are hable now to discerne the Truethe from Falshead and the true Shephearde from a stranger and lamente your pitiful case that are so suddainely fallen backe and walter so miserably in your errour VVhere as you in so earnest sorte and with suche protestation of frendship counselmee to leaue Christe and to folowe you as your counsel ioined with Truethe were very holsome so standinge with manifest Vntrueth it is ful of danger and the more vehemente the more dangerous Certainely Heretiques and Infidelles to increase their factions haue euermore vsed the like persuasions But wee may heare no Counsel against the Counsel of GOD. Aristotle sometime saide Socrates is my frende and so is Plato but the frendship of Trueth is best of al. VVee cannot beare witnesse against GOD wee can not say Good is Il and Il is Good Light is Darknesse and Darknesse is Light VVee cannot be ashamed of the Gospel of Christe it is the mighty povver of God vnto Saluation And with whom then woulde ye haue vs to ioine Examine the weight and circumstance of your Councel VVhom should wee flee whom shoulde wee folowe Leaue affection leaue fauour of partes and iudge vprightly VVoulde ye haue vs to ioine with them that haue burnte the VVoorde of God and scornefully câ—lle it a Shippemans hose and a Nose of VVaxe That mainetaine manifest and knowen errours That calle Goddes people Dogges and Swine That say Ignorance is the Mother of true Deuotion That force the people to open Idolatrie That forebidde Lawful marriage and licence Concubines and Common
Stewes That haue diuised vnto them selues a strange Religion without either Scriptures or Ancientâ— Councels or Olde Doctours or Example of the Primitiue Churche That haue turned their backes to Godâ— that haue deceiued the people That hauâ— made the house of God a Caue of Theeues VVhom so many Kingedomes and Countries and infinite thousandes of Godly people haue foresaken From whom the holy Ghost by expresse woordes hath commaunded vs to departe For so it is written Come avvay from her O my people that ye be not parâ—etakers of her sinnes lest ye be also partetakers of her plagues VVoulde ye counsel vs M. Hardinge to forsake the VVoorde of Life and the companie of al them that haue geuen their Bodies and Bloud for the testimonie of Christe and to ioine with these Ye saie VVee may haue the Example and Companie of one Staphylus and Balduinus and VVicelius that haue doone the like Ye might also haue added the Example and Companie of Iudas the Traitour of Iulianus the Renegate and of others the like of whom S. Peter saithe They are turned backe to feede vpon their vomite as shamelesse Dogges and to vvallovv againe in their mire as filthy Svvine I wil saye nothinge of you M. Hardinge Notwithstandinge ye know whose examples ye haue folowed Tertullian saithe thus Christus ait Fugite de Ciuitate in Ciuitatem Sic enim quidam argumentabatur sed ipse fugitiuus Christe saide Flee from Citie to Citie So there is one that vsed to reason but he him selfe vvas a Fugitiue I consider wel their dooinges and stande in horrour of their endes Some suche of your side haue died in miserable desperation with terrible witnesse against them selues that they had wrought against their owne Conscience as it is faithefully testified vnto the worlde One of these three as it is reported and openly published by them that know him best hath altred his whole Faithe seuen times within the space of seuenteene yeeres and therefore is wel resembled to the Olde Apostata Ecebolius S. Peter saith It had been better for them neuer to haue knovven the vvay of Righteousnesse then hauing once receiued knovvledge aftervvarde to turne avvay from â–ª the holy Commaundement It is an horrible thinge to falle into the Handes of the Liuinge God S. Paule saithe VVho so hath once receiued the light of God and hath felte the svveetenesse of the Heauenly gifte and hath beene partaker of the Holy Ghoste and hath once tasted of the good VVoorde of God and aftervvarde falleth avvay It is not possible for suche a one to be renevved by repentance I wishe you in GOD and vnfainedly M. Hardinge to be ware hereby These woordes and Examples are marueilous horrible Although these and suche others can denie God yet God cannot denie him selfe VVhat saithe S. Paule if certaine of them be fallen avvay Shal their infidelitie make frustrate the Faithe of GOD God forebidde For GOD is True and al menne are liers Of your personne as I promised I wil say nothinge Goddes woorkes be woonderful He calleth vvhom he vvil and vvhom he vvil he maketh harde He called Paule from his horse Elizaeus from the Plough the Apostles from their Nettes and the Theefe on the Crosse vpon the Suddaine But if some simple one or other of them whom you so vncourteously haue despised should say thus vnto you M. Harding not longe sithence ye taught vs the Gospel euen in like sorte and fourme in al respectes as it is taught vs now VVee remember bothe your woordes and also the manner and courrage of your vtterance Ye tolde vs of the Paper walles and painted Fiers of Purgatorie Ye saide Rome was the sinke of Sodome ye saide your Masse was a heape of Idolatrie and the Mysterie of Iniquitie ye wisshed your voice had benne equal with the greate Belle of Oseney that ye might ringe as ye then saide in the duleares of the deafe Papistes Noman was so vehement and so earnest as you The whole Vniuersitie and Citie of Oxforde the Crosse at Paules and other like places of greate concourse can wel recorde it Ye bade vs then beleeue you vpon your credite and wee beleeued you The Prince died an other was placed Suddainely ye had quite forgotten al that ye had taught vs before and had as suddainely learned other thinges al contrary to the former whiche ye tolde vs ye neuer knew before and yet with one face and one conscience ye required vs earnestly to beleeue you stil euen as we had donne before As though your bare woorde were the rule of our Faith â–ª and what so euer you shoulde saye true or false wee simple people were bounde of necessitie to beleeue you How be it wee thinke if ye telle vs trueth now then ye deceiued vs before if ye tolde vs Trueth before then ye deceiue vs now And thus it cannot be denied but this way or that way ye haue deceiued vs. And how may wee know whether you speake as you thinke or dissemble with vs now as ye did before Surely S. Iames sheweth vs That a man of double minde is euer vnconstante in al his vvaies VVee marueiled how ye coulde atteine to al this Doctrine specially in so short a time but moste of al in suche perfection For the Scriptures are large and wee heare say the Councelles are sundrie the Doctours Volumes are longe and many So suddainely in seuen daies to reade them al and so to reade them it was not possible You may by your eloquence persuade vs many thinges But this one thinge ye can neuer persuade vs. You wanted time it is not credible it was not possible Therefore ye must needes say ye were taught these thinges euen as the Prophetes were by Reuelation If any of al your olde hearers woulde thus put you in remembrance alas what answeare coulde you make him But it was not you M. Hardinge it was the time If the time had beene one you had stil continued one But ye were forced to know that ye knewe not and to thinke that ye thought not and so to beleeue that ye beleeued not How be it S Hilarie saithe Quae ex necessitate est Fides noÌ„ est Forced Faithe is no Faithe Ye saye VVho so euer shal attempte to ansvveare your Booke shal sweate in vaine His labour shal be as vvas the Commendation of Baldenesse or of Ignorance or of Folie as a floorishe as a Smoke as a Smooder and as I know not what The force of your Eloquence is so inuincible No Trueth is hable to withstande it Suche affiance ye woulde seeme to haue in the bewtie of your Cause Here I beseeche you geue me leaue once againe to put you in remembrance of the Contentes and Substance of your trauailes Thinke you in soothe M. Harding or woulde ye haue vs to thinke that your maimed Allegations your vntrue Translations your wreasted Expositions your Councelles neuer holden your Canons neuer nor made nor
Primitiue Churche this vvas necessary vvhen the Faithe vvas a learninge And therfore the Praiers vvere made then in a common tongue knovven to the people for cause of their further instruction VVho beinge of late conuerted to the Faithe and of Painimes made Christians had neede in al thinges to be taught But after that the Faithful people was multiplied and increaced in greate numbers and had beene so wel instructed in al pointes of Religion as by their owne accorde they conformed them selues to the Ministers at the Common Praiers in the Latine Churche the Seruice was set out in Latine and it was thought sufficient parte of the people in the Quier to answeare for the whole And this hath beene esteemed for a more expedite and conuenient order then if it were in the Vulgare tongue of euery Nation The B. of Sarisburie Who so wil mainteine an vntruthe ought to be circumspecte and to remember wel how his tales may stande togeather M. Hardinge a litle before wrote thus Cicero saith Tongues be in number infinite Of them al Neither M. Iuel nor any one of his side is hable to shew that the publique Seruice of the Churche in any Nation was euer for the space of sixe hundred yeeres after Christe in any other tongue then in Greeke or Latine Now contrarywise either of forgeatfulnesse what he hath saide before or of some other better aduise he saith thus Verily in the Primitiue Churche this was necessary when the Faithe was a learninge And therefore the praiers were made then in a Common tongue knowen to the people for cause of their further instruction By these woordes he vtterly ouerthroweth that he so confidently saide before and very wel confirmeth my assertion M. Iuel may now take his ease For M. Hardinge him selfe is hable to prooue against him selfe that in the Primitiue Churche the Seruice was ministred in the Common tongue and that he confirmeth for a veritie and saith It was necessary so to be and coulde not be otherwise These saieinges of M. Hardinges beinge directely contrary cannot possibly stande bothe togeather If the one be true the other of necessitie must néedes be false The reason that he geathereth in this place standeth vpon the diuersitie of times Then saith he the people vvas ignorant and needed of al thinges to be taught Novv they are instructed and vnderstande the Faithe and are increased in multitude Therefore it is better novv for expedition the Seruice be saide in a strange Language and that onely the Clerke make answeare to the priest in steede of the vvhole Congregation Thus saith M. Hardinge not by the authoritie of S. Ambrose S. Augustine S. Hierome S. Chrysostome or any other like olde Catholique Doctour but onely by warrant of late Doctours Thomas of Aquine and Nicolas Lyra the former of whiche twoo liued at the least twelue hundred yéeres after Christe His reason in shorte is thus The people novv is instructed ▪ Ergo They ought to haue their Seruice in a strange tongue If M. Hardinge minde to perswade the worlde he had neede to bringe other argumentes But what if the people be not instructed What if they know nothing no not the Articles of the Christian Faithe What if there be noman to instructe them What if the Priest be euen as is the people the blinde leade the blinde Yet I trowe M. Hardinge wil not alter his new Decrée but his strange Seruice must continue stil. Uerily the vnderstanding of God is the soule life of Gods Churche and as it was necessary at the first plantinge thereof so is it alwaies necessary for the continuance of the same S. Hilarie saith Ecclesiae in quibus verbum dei non vigilar naufragae fiunt The Churches wherein Goddes woorde is not watcheful suffer wrecke Neither did S. Paule say let this order holde for the time while the faithe is a learninge as M. Hardinge woulde haue him say but thus he saith Haec quae scribo Domini sunt mandata Omnia ad ae dificationem fiant The thinges that I write are the commaundementes of the Lorde Let al thinges be doone to edifie The edifieinge of the people whiche is the final cause hereof continueth stil therefore ought the vnderstandinge of the people which is the efficient cause hereof to continue stil. M. Hardinge The .29 Diuision I graunte they cannot say Amen to the blessinge or thankes geuinge of the Priest so wel as if they vnderstoode the Latine tongue perfitely Yet they geue assent to it and ratifie it in their hartes and doo conforme them selues vnto the Priest though not in special yet in general that is to witte though not in euery particular sentence of praise and thankes geuing or in euery seueral petition yet in the whole For if they come to Churche with a right and good intent as the simple doo no lesse then the learned their desier is to render vnto God glory praise and honour and to thanke him for benefites receiued and with al to obteine of him thinges behooueful for them in this life and in the life to come And without doubte this godly affection of their mindes is so acceptable to God as no vnderstandinge of woordes may be compared with it This requisite assent and conforminge of them selues to the Priest they declare by sundrie outwarde tokens and gestures as by standing vp at the Gospel and at the preface of the Masse by bowinge them selues downe and adoringe at the Sacrament by kneelinge at other times as vvhen pardon and mercie is humbly asked and by other like signes of deuotion in other partes of the Seruice The B. of Sarisburie Yet once againe M. Hardinge woulde make the worlde beléeue that the ignorant people vnderstandeth the Latine tongue although not perfitely and that they may in general geue their consent vnto what so euer the Priest saithe although they know not one woorde what he saieth And so betwéene S. Paule and M. Hardinge there appeareth a plaine contrarietie For S. Paule saith The vnlearned cannot say Amen to thy praier bicause he knoweth not what thou saiest Yes saithe M. Hardinge although he know not what thou saiest yet may he neuerthelesse say Amen But hereto he laieth his correction I graunt saith he they cannot say Amen to the blissing and thankes geuinge of the Priest So vvel as if they vnderstoode the Latine tongue O M. Hardinge who taught you thus to qualifie the peoples duties Why doo you thus openly deceiue your brethren Why teache you them to say Amen To edifie them selues to be thankeful and to conforme their hartes vnto God Nor so vvel but in woorse wise as you your selfe confesse then you know they are bounde to doo Your owne tongue confesseth against your selfe that you leade the people of God from the better vnto the woorse I know the humble affection and deuotion of the harte is more pretious before God then any vnderstanding or sounde of woordes For that in déede is the praieing
in Sprite and Trueth And therefore God complaineth of the contrarie This people draweth neare vnto me with their lippes saith the Lorde but their harte is farre from mee Hereof M. Harding geathereth this reason The people is deuoute and godly disposed Ergo They must haue their praiers in a strange tongue I woulde M. Hardinge woulde consider and reforme his reasons better This is to simple it néedeth no answeare Certainely if the simple people be so deuoute and so reuerently disposed in the darkenesse without any teachinge or vnderstandinge muche more woulde they reuerently deuoutely dispose them selues if they hearde the godly praiers and vnderstoode them Kneeling bowing standinge vp and other like are commendable gestures and tokens of deuotion so longe as the people vnderstandeth what they meane and applieth them vnto God to whom they be dewe Otherwise they may wel make them Hypocrites but holy or godly they cannot make them Coelestinus writeth thus vnto the Bishoppes of Fraunce Docendi potius sunt quà m illudendi nec imponendum est eorum oculis sed mentibus infundenda praecepta sunt The people must rather be taught then mockte Neither must wee deceiue their eies but must power holesome preceptes into their hartes M. Hardinge The .30 Diuision And where as S. Paule seemeth to disallow praieing with tongues in the Common assemblie because of wante of edifieing and to esteeme the vtterance of fiue woordes or sentences with vnderstandinge of his meaninge that the rest might be instructed thereby more then ten thousande wordes in a strange and vnknowen tongue Al this is to be referred to the state of that time whiche was muche vnlike the state of the Churche wee be novv in The tongue of the praiers whiche S. Paule speaketh of was vtterly strange and vnknowen and serued for a signe to the vnbeleeuers The Latine tongue in the Latine Churche is not altogeather strange and vnknowen For beside the Priest in most places some of the rest haue vnderstandinge of it more or lesse and now we haue no neede of any suche signe They needed instruction vve be not ignorant of the chiefe pointes of Religion They vvere to be taught in al thinges vve come not to Churche specially and chiefely to be taught at the Seruice but to praie and to be taught by preachinge Their praier vvas not vaileable for lacke of faithe and therefore vvas it to be made in the vulgare tongue for increace of Faithe Our Faithe vvil stande vs in better steede if vve geue our selues to deuoute Praier They for lacke of Faithe had neede of interpretation bothe in praiers and also in Preachinge and al other spiritual exercises vve hauinge sufficient instruction in the necessary rudimentes of our faithe for the rest haue more neede by earnest and feruent praier to make sute vnto God for an vpright pure and holy life then to spende muche time in hearinge for knovvledge Concerninge vvhiche thinge Chrysostome hath this saieinge Profectò si orare cum diligentia insuescas nihil est quòd doctrinam tui conserui desideres quum ipse Deus sine vllo interprete mentem abundèluce afficiat Verily if thou vse to praie diligently there is nothinge vvhy thou shouldest desier teachinge of thy felovv seruante seeing God him selfe doothe abundantly lighten thy minde vvithout any interpreter The B. of Sarisburie Here M. Hardinge by countrepointes and by sundrie circumstances of difference compareth the state of the Primitiue Churche and his Churche of Rome togeather and thereof woulde seeme to prooue that S. Paules woordes which S. Paule him selfe calleth Mandata Domini The Lordes commaundementes stoode good onely for that time present and for no time afterwarde as if he woulde say Gods wil were mutable or his commaundementes holde onely for terme of yéeres I graunte there appeare greate notes of difference betwéene the order of the Primitiue Churche and the order that now is in the Churche of Rome For to leaue al that M. Hardinge hath here touched by way of comparison and to note that may séeme neare to this prupose The rulers there wisshed and laboured that the people might abounde in knowledge Here their whole labour and study is that the people may abounde in ignorance There the Ministers spake with sundrie tongues that the people of al Nations might vnderstande them Here the Minister speaketh in a strange tongue to the intente that noman may vnderstande him There the simple and the ignorant were made eloquent Here the Bishoppes and Cardinals and greatest learned are made dumme And to prosecute no further there appeared in the Primitiue Churche the vndoubted woorkes of the holy Ghoste and the very tractes and steppes of Christes féete and therefore Irenaeus and other Olde Fathers in cases of doubte appealed euermore to the order and example of that Churche And Tertullian saith Hoc aduersus omnes haereses valet id esse verum quodcunque prius id esse adulterum quodcunque posterius This Marke preuaileth agianst al Heresies That is the trueth that was vsed first that is false and corrupte that was brought in afterwarde And therefore the Holy Fathers in the Councel of Nice made this general shoute and agreed vpon the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the auncient orders holde stil referringe them selues thereby to the vse and order of the Primitiue Churche Contrarywise Ualentinus Marcion and other like Heretiques thought them selues wisest of al others and therfore vtterly refused as M. Hardinge and his fellowes now doo to stande to the Apostles orders Thus Irenaeus writeth of them Dicent se non solùm Presbyteris sed etiam Apostolis sapientiores esse sinceram veritatem inuenisse They will say that they are wiser not onely then other priestes but also then the Apostles and that they haue founde out the perfit trueth I say not M. Hardinge is so wickedly minded as Ualentinus or Marcion was but thus I say He vtterly refuseth to stande to the Apostles orders and foloweth other late diuised fantasies and therein vndoubtedly doothe euen as the olde Heretiques Marcion and Ualentinus did Now let vs consider M. Hardinges reasons The state saith he of the Primitiue Churche was farre vnlike the state of the Churche wee be now in Ergo VVee are not bounde to S. Paules commaundementes Againe he saith Some one or other in a Parishe vnderstandeth somwhat of the Latine Tongue The people is sufficiently instructed in Religion They come togeather now not so muche to be instructed as to praie Ergo they ought to haue their Seruice in a strange tongue O what meaneth M. Hardinge thus to deale Lothe I am to make the comparison But true it is Uery Children doo not vse to reason in so childishe sorte He knoweth wel that commonly neither any one of the whole parish vnderstandeth the Latine tongue nor oftentimes the Priest himselfe He knoweth that the people of his Churche is not instructed in Religion nor no man suffered to
know and M. Hardinge also ought to knowe that the same Bodie of Christe is a Creature and therfore no God And surely if M. Hardinge had wel considered the Principles of his owne Doctrine he might soone haue founde out the folie of this reason For Albertus Magnus his owne Doctoure is ful against him Thus he writeth Corpus Christi non est in pluribus locis ratione Vnionis sed ratione Consecrationis quia Consecratur in pluribus locis The Bodie of Christe is not in many places by meane of the Vnion it hath with the Godhead but by meane of the Consecration bicause it is Consecrate in many places Thus Albertus wrote of Christes Bodie contrary to M. Hardinges meaninge notwithstandinge he was not ignorant whose Bodie it was In deede Eutychianus saith Haec fallendi simplices atque ignorantes Haereticis occasio est c. This occasion Heretiques haue to beguile the simple and the ignorant that the thinges that are spoken of Christe accordinge to his Manheade they imagin the same to be spoken accordinge to the infirmitie of the Diuine Nature and bicause Christe beinge one Persone speaketh al thinges of him self they saie he spake al thinges of his Godheade Thus Eutychianus saith M. Hardinges reason serued wel Heretiques in olde times therewith to beguile the people then as he doeth nowe So the olde Heretiques Saturninus Manichaeus and Marcion denied the Ueritie of Christes Fleashe bicause it is ioined and vnited to the Godheade So Athanasius and Epiphanius saie that the Heretique Apollinarius helde and taught the people that Christes Bodie was of one Substance with the Deitie In consideration of the same Union the Emperoure Iustinian was leadde into the Heresie of certaine that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helde that Christes Bodie was euermore Glorious and without corruption So likewise was Eutyches deceiued likewise the Godly learned Father S. Hilarie as it is saide before Al these Heresies and errours sprange onely of M. Hardinges reason for that the Authours and mainteiners thereof yelding reuerence vnto Christes Bodie as dewtie required ouermuche considered whose Bodie it was It is in deede as I saide before the Bodie of God But S. Augustine saith Non quod in Deo est est vbique vt Deus What so euer is in God is not therefore euery where as God is And againe Cauendum est ne ita Diuinitatem astruamus Hominis vt veritatem Corporis auferamus We must beware that we doo not so defende the Godheade of the Man that we destroie the trueth of his Bodie And therefore Epiphanius expressinge the state of Christes Immortal Bodie as it is nowe in heauen writeth thus Sedet ad Dextram Patris c. He sitteth at his Fathers Right hande in Glorie not puttinge awaie his Bodie but ioininge the same in Spiritual condition in the perfection of one Godheade euen as our bodies that nowe are sowen accordinge to the Fleashe shal be raised againe accordinge to the Spirite So saith the Godly Martyr Uigilius Caro Christi quando in terra fuit non erat in Caelo nunâ— quia est in Coelo non est vtique in terris The Fleashe of Christe when it was in the Earthe was not in Heauen and nowe bicause it is in Heauen is not verily in the Earthe This holy Father assuereth it and auoucheth it for true and saith Verily it is not in the Earthe And his reason is onely this Bicause it is in Heauen And he concludeth thus at the last Haec est Fides Professio Catholica quam Apostoli tradiderunt Martyres roborauerunt Fideles hucusque custodiunt This is the Catholique Profession and Faith which the Apostles haue deliuered the Martyres haue confirmed and the Faithâ—ul hitherto doo continewe Thus the Olde Catholique Fathers in olde times beleeued and wrote of Christes Bodie and yet they had not forgotten whose Bodie it was M. Hardinge The II. Diuision But because M. Iuel and they of that secte seeme to sette litle by these Fathers though very Auncient S. Bernarde excepted and of the Churche holden for Sainctes I wil bringe foorthe the Authoritie of Martin Bucer a late Doctour of their syde though not Canonizate for a Sainte as yet â–ª for that I knowe This newe Father whom they esteeme so muche and was the Reader of Diuinitie in Cambridge in kinge Edwardes time very vehemently and for so muche truely affirmeth the true Real presence of Christes Bodie in the Sacramente For he saith Christe saide not This is my spirite This is my Vertue But this is my Bodie VVherefore we must beleeue saith he Christes Bodie to be there euen the same that did hange vpon the Crosse our Lorde himselfe VVhiche in some parte to declare he vseth the similitude of the sunne for his purpose coÌ„trary to M. Iuelles Negatiue to proue Christes Bodie present and that Really and Substantially in what places so euer the Sacramente is rightly Ministred His woordes be these Vt sol verè vno in loco Coeli visibilis circumscriptus est radijs tamen suis praesens Verè Substantialiter exhibetur vbilibet Orbis Ita Dominus etiam si circumscribatur vno loco Coeli arcani Diuini id est Gloriae Patris Verbo tamen suo Sacris Symbolis verè totus ipse Deus homo praesens exhibetur in Sacra Coena eóque substantialiter quam praesentiam non minus certò agnoscit mens credens Verbis his Domini Symbolis quà m oculi vident habent Solem praesentem demonstratum exhibitum sua corporali luce Res ista arcana est Noui Testamenti res Fidei non sunt igitur huc admittendae cogitationes de praesentatione Corporis quae constat ratione huius vitae â–ª etiam paâ—ibilis fluxae Verbo Domini simpliciter inhaerendum est debet Fides sensuum defectui praebere supplemeÌ„tum VVhiche maie thus be Englisshed As the Sunne is truely placed determinately in one place of the visible heauen and yet is exhibited truely and substantially by his beames euerywhere abroade in the worlde So our Lorde although he be conteined in one place of the Secrete and Diuine Heauen that is to witte the Glorie of his Father yet for al that by his VVoorde and holy Tokens he is exhibited present in his holie Supper truely and him self whole God and Man and therefore Substantially or in Substance VVhiche presence the minde geuinge credite to these our Lordes wordes and tokens doth no lesse certainely acknowledge then our eyes see and haue the Sunne present shewed and exhibited with his Corporal light This is a secrete mater and of the Newe Testamentâ—a mater of Faith therfore herein thoughtes be not to be admitted of suche a presentation of the Bodie as consisteth in the maner of this life passible and transitorie VVe must simply cleaâ—e to the worde of our Lorde and where our senses faile
there must Faith helpe to supplie Thus we see howe Bucer in sundrie other pointes of Faith both deceiued and also a deceiuour confirmeth the trueth of this article pithily and plainely Suche is the force of trueth that oftentimes it is confessed by the verie enemies of trueth Fight not with the Churche M. Iuel but fight with the enemie of the Churche Fight with him Whome you haue folowed in departinge from the Churche who neuerthelesse by force of trueth is driuen against you to confesse the trueth in those most plaine wordes Verè rotus ipse Deus homo praesens exhibetur in Sacra Coena â—óque Substantialiter In this holie Supper him self â–ª God and man is exhibited present truely and whole and therefore Substantially The B. of Sarisburie Goddes name be praised neither doo wée refuse the iudgement of the Ancient Fathers in these cases neither hath M. Hardinge for ought that may yet appeare any iust cause thus to vaunte him self of the same Here he allegeth the Authoritie of D. Bucer euen as the Heretique Eutyches sometime to mainteine his Heresie alleged S. Cyprian or as the Nestorian Heretiques alleged the Authoritie of the Nicene Councel For notwithstanding D. Bucer to auoide contention as a man desirous of peace was contente to yeelde vnto certaine indifferent termes as Osius that learned Father sometime did in the Councel of Ariminunt to the Arians yet was his resolution herein euermore throughly and fully knowen And the verie similitude or example that he vseth of the Sonne putteth the mater out of al question For like as the Bodie or Compasse of the Sonne beinge in one certaine place of the Heauens reacheth out his beames and geueth influence into the worlde euen so Christ the Sonne of Iustice beinge in Heauen in one place at the Right hande of God likewise reacheth out his beames and geueth his influence into the Faithful and so feedeth them not by bare Imagination or Fantasie but Truely Substantially and in deede And as the Sonne is more comfortable and more refreasheth the worlde being absent by his beames then if his very Natural Substance and compasse laie here vpon the Earth euen so the Bodie of Christe beinge in the Glorie of his Father in the very Substance and Nature of our Fleashe and there euermore intreatinge Mercie for our sinnes is muche more comfortable vnto vs more quickeneth both our Bodies and Soules by his heauenly and Spiritual influence then if it were here present Fleashely before our eies And as the Sunne not comminge downe from heauen nor leauing his place is neuerthelesse present with vs in our houses in our faces in our handes and in our boosomes euen so Christe beinge in heauen not comminge downe nor leauinge his roume there yet neuerthelesse is present with vs in our Congregations in our Hartes in our Praiers in the Mysterie of Baptisme and in the Sacrament of his Bodie and Bloud Therefore S. Ambrose saith Marie quia quaerebat in terra tangâ—re non potuit Stephanus teâ—igiâ— quia quaerebat in Coelo Marie coulde not touche Christe bicause she sought him vpon the Earth But Steuen touched him bicause he sought him in Heauen And againe he saith Non enim corporali tactu sed Fide tangimus For we touche not Christe by any bodily meane but by our Faith And therefore againe he saith Stepâ—anus intra Coelos Dominum cernit absentem Steuen seeth Christe being absent within the Heauens So saith Origen Per Euangelistarum Apostolorum praedicationem per sui sancti Corporis Sanguinis Sacramentum per Gloriosum Crucis signaculuÌ„ nobiscum Deus God is with vs by the preachinge of the Euangelistes and Apostles by the SacrameÌ„t of his Bodie and Bloude and by the Glorious Signe of his Crosse. So S. Augustine O stulta infidelitas persequentis Si quaeris exilium quo Christianus iubeatur ire priùs si potes inueni quo Christus cogatur exire O the fonde infidelitie of this persecutour If thou seeke a place of bannishement whither thou maist coÌ„maunde a Christian man to goe first if thou canne finde a place from whence thou maist commaunde a Christ to departe And againe thus he writeth vnto the Godly widowe Italica Non debes â—e desolatam arbitrari cum in interiore homine habeas Christum praesentem per fidem in corde tuo Thou maist not thinke the â—â—elf to be desolate while thou hast Christe present in thy harte in the Inner Man by Faith So againe Non est Iudaeus non est Graecus c. Sed omnia in omnibus Christus There is no Iewe there is no Gentile but Christe is al and in al. In like sense S. Hierome saith Tangat digitulo vltro exibimus Domini est terra plenitudo eâ—us Christus loco non tenetur inclusus Let him pushe vs with his finger and we wil foorth willingly The Earth is the Lordes and the fulnes thereof Christ is not holden prisoner in any place Thus is Christe present emongst vs thus wée feele him thus wée see him But al this is the worke of Faith it needeth no Fleashely or Local presence Therefore S. Augustine saith Non rectè tangitur id est non rectè in illum creditur He is not touched wel That is to saie He is not beleued wel So saith S. Bernarde Tangitur sed affectu non manu voto non oculo Fide non sensibus He is touched but with deuotion not with hande with Zele not with eye with Faith not with sense And thus we saie we haue Christ present not as M. Hardinge saith onely for a minute of an houre wherein is neither sauoure nor comforte but verily effectually if he be delited with that woorde Substantially and for euer euen vnto the consummation of the worlde Neither dooth he denie that Christe is present that denieth this Imagination of Grosse and Fleashely Presence Origen saith Si Virtus Iesu congregatur cum his qui congregantur in nomine eius non peregrinatur à suis sed semper praestò est eis If the power of Iesus be togeather with them that are geathered in his name then is not he absent from his owne but is euermore present with them By these fewe I trust it maie appeare that we neither are departed from the Churche of God nor fight against the Churche But you M. Hardinge vnder this glorious title of the Churche thinke to carrie your selfe inuisible Howe be it as there be two sortes of Faithes so are there two sortes of Churches the one True the other False Your Churche beinge as nowe vtterly voide of Goddes woorde is as a Lanterne without light Leo writinge against suche as you he saith thus Ecclesiae nomine armamini contra Ecclesiam dimicatis Ye arme your self with the name of the Churche and yet ye fight against the Churche S. Iohn in his Reuelations saith They name