nerui et alia huiusmodi That is not only Christs flesh but also all his whole body to wéete bones sinewes and such like And D. Gardener sayeth in his booke against the reuerend father M. Cranmer Christ giueth truly in the sacrament to be eaten the flesh he spake of before taken of the virgin Mary c. For the scripture speaketh of Christs body vvhich vvas betrayed for vs to be giuen vs to be eaten c. The practise of their Church agréeth with that doctrine For by the Cautele of their Masse the priest must haue his thought whollye bente to doe that in the person of Christe which Christ in his institution did And al the pith of that pageant lieth vpon this worde Meum Which of force must be to consecrate that body which he at his institution had Newe Sacramentaries AGainst the which Doctor Harding in his late worke is As also Gardener is though he spake the same in another place against the same in these wordes We receyue not in the Sacrament Christes flesh that vvas crucified being so a visible mortal flesh but Christs flesh glorified incorruptible impassible a godly and spirituall flesh Wherout it appeareth that whilest D. Gardener Harding would haue an other flesh than that which was crucified to be in the sacrament that they varie from the first opinion and practise of their church And in that that M. Gardener will not haue that fleshe vvhich vvas crucified being so a visible flesh in the sacrament yet would haue very flesh therein it is euident y t besides that he falleth froÌ„ the elder Popists he is an hererique in y e nature of Christs body in heauen bicause he maketh it an inuisible body which can not be accident to our substaunce though it shall be as in him it already is glorified But thus muche briefely remitting thee for the rest to the plée of the reuerende father the B. Sarum and D. Harding Quantitiners GArdener sayeth vvhen vve speake of Christes body in the sacrament vve must vnderstande a true bodye vvhich hath both forme and quantitie And therfore such as coÌ„fesse the true Catholique faith they affirme of Christes body al truth of a natural body c. And afterwarde he sayeth So as if Christ be present in the sacrament vvithout al forme and quaÌ„titie then is he there neyther as God nor man Against which doctrine of quantitie forme of Christes body in the sacrament al their doctors are Among other Biel writing thus alleageth Et dico notanter corpus tale non tantum quia non est in sacramento quantum cuÌ„ ibi non sit extensum nec circuÌ„scriptiuè vt priori dist tactum c. And I speake notingly or effectually in this saying A body of suche qualitie and not micheltie bicause that in the sacrament there is no micheltie or quantitie When as therin is not any largenesse of bodye or compasse for the limmes Also D. Smith who in that field fought as he thought for M. Gardener in that quarrel of the sacrameÌ„t is against him in this point of quantitie and forme Fashioners THe elder Popistes say that Christ is not in the Sacrament according to dimension that is laying out of hys limmes or placing and ordering of the same as Aquinas testifieth thus Dictum est autem quod corpê° Christi comparatur ad hoc sacramentum non ratione quantitatis dimensiuae sed ratione suae substantiae It is sayd before that the body of Christ is compared to this sacrament not according to the measure or parting out of the parts of the same but according to the reason of the substance And therfore Smith sayeth that the bodye of Christ is thus in the Sacrament in substaunce sacramentallie So that the hande is in the substaunce the head is in the substance and so likewise of the rest of the members And that they be not distinct and in déede locallie placed the one from the other but be so confounded in the Sacrament that wheresoeuer the one is there is the other The contrarie therto Maister D. Gardener teacheth in the .3 booke thus The partes of the vvhich talking of the bodye be in themselues distinct one from another And bicause it else shoulde be as he gesseth a monstrous body He therfore concludeth that it is measured out according to the quantitie and placing of his members and limmes Bread Spoylers BE those that say that the words of consecratioÌ„ spoken there remayneth no part of bread nor of wyne but that which is eaten is flesh and bloud Impossibile est saith Aquinas post consecrationeÌ„ remanere in sacramento cum Christi corpore substantiam panis et vini It is impossible there should rest in the sacrament after the consecration therof the substance of bread wine with the body of Christ Against the which Caietanus the Cardinall finding himself agréeued with the diuines sayth thus Hoc caput falsissimum est quod Theologi dicunt corpus Christi corporaliter praeceptibiliter sumi quoniam spiritualiter et non praecipiendo siue sensu siue intellectu sed credeÌ„do corpus Christi sumitur in Eucharistia sacramentales autem species corporaliter et perceptibiliter sumuntur That is a moste false doctrine which the diuines teach namely that the body of Christ is corporallie and sensible receyued in the sacrament for that that spirituallie and not sensibly eyther to sense or vnderstanding the bodye of Christ is in the sacrament receiued by only beléeuing but it is the sacramentall kindes of bread and wyne that are receyued both sensiblie and corporallie Accident rotters VErie variable and contrary is the doctrine of the Popistes vpon this question whereof the moulding rotting wormes ashes of their burned hostes come Aquinas confuteth .iij. opinions The firste is of those that say that the wormes come onely of the ayre rounde about The .ij. of those that say that the olde substaunce of bread and wyne before by the wordes of consecration affrighted and frayed away retourne and corrupt The .iij. which he counteth somwhat probable that it commeth of a new matter and substance of bread and wyne created by God for the purpose Of this laste iudgemeÌ„t is D. Smith saying thus I say that the consecrated vvyne turneth not into vinegar nor the consecrated bread mouldeth not engeÌ„dreth vvormes nor is burned nor receyueth into it any poyson as long as Christs body and bloud are vnder the formes of them vvhich do abide there so long as the naturall qualities and properties of bread and vvine tarry there in their naturall disposition and condicion that the bread and vvine might be naturally there if they had not bene chaunged into Christes body and bloud And also as long as the hoste and consecrated vvyne are apte to be receyued of man and no longer but goe and departe thence by Gods povver as it pleaseth him And then a nevv substaunce is
made of God vvich turneth into vineger engendreth vvormes and mouldeth is burned feedeth men and mice receyueth poyson c. Retourne we now to Aquinas who at the last addeth his iudgement which is the straunger bicause the angelicall doctor teacheth it It is that they engender not in the sacrament after any of the afore sayde sortes but looke vvhat could be engendred of the foresayde substaunces before consecration the same sayth he aftervvard is by miracle engendred of quantitate dimensiua panis vini that is of the firste disposition of the matter of bread and wyne Marcus Antonius sayth that the accidents brede the same Postremo si omnes excutias panis partes proprietates omnes nihil proprietatis decessisse comperies sed manere in accidentibus Appellatur panis manet effigies quae erat manet pondus color durat gustus est idem qui fuerat denique corrūpuntur Last of all if thou wilt search in euery part of the breade all the properties therof thou shalt finde that all properties therof are abiding in the accidents It is called bread the shape which before it hadde remayneth it holdeth waight it kepeth color and yeldeth the olde tast finally it rotteth c. And the same Marcus Antonius I should say M. Gardener in his boke is of the same opinion also in these wordes And shortly to ansvvere this author it is not sayde in the doctrine of transubstantiation that there remayneth nothing for in the visible forme of bread remayneth the proper obiecte of euery sense truely that is sene vvith the bodily eye is truely sene that is felt is truly felt that is sauored is truely sauored those things corrupt putrifie nourish consume after the truth of the former nature The diuersitie of the opinions of Smith Gardener being both of one age and sworn brethren in this field against the reuerend father Cranmer ariseth of this that D. Gardener leaneth toward S. Thomas and D. Smith to Biell a sententiarie and are thus by reason of their diuers teachers diuers Estians THis poore worde Est is diuers wayes canuassed shaken and taken among thē for Marcus Antonius taketh it substātiuely for Is after the simple maner of the worde it selfe Sexta consideratiō est leuis nam catholici simplicitatem sermonis sequuntur vt sit omnino quod Christus esse dicit qui quum de vna substantia pronūciat illam esse corpus suum verbis Christi inhaerentes illam catholici vnam esse profitentur quam Christus declarat videlicet corporis sui c. The sixt cōsideration is of no waight For the Cathoilques followe the playnenesse of the wordes taking wholly it to be the same that Christ hath sayde it is Who sith he hath spoken the wordes of one onelye substaunce and that it is his body they professe it is one substaunce and the same that Christe spake of to wéete his bodye In this saying of Marcus Antonius thou mayest sée is onely taken for it selfe as it soundeth But D. Gardener that Proteus sayth that is is taken for made Which speach breade is the bodye of Christ is as much to say as is made the body of Christ c. Vncertaine demonstratours NO lesse contrary are those Popistes and repugnante in the demonstration that this word Hoc meaneth for Antonius saith thus Hoc est corpus substantiam significare corporis nec de pane cui nihil erat simile quicquid intelligi c. This saying this is my body doth signifie the substance of the body neyther is it al vnderstanded of the breade with the which the body hath no resemblance And so likewise M. Gardener sayth When Christ sayde this is my body there is no necessitie that the demonstration this should be referred to the outvvard visible matter but may be referred to the inuisible substance And the like he hath in another place But M. Gardener in the Diuels sophistrie hath forgotten this doctrine and the wise mans counsel Mendacem memorem esse oportuit It behoueth a lyer to haue good remembraunce for there he sayth Christ spake plainely this is my body making demonstration of the breade vvhen he sayde this is my body But as M. Gardener is against himselfe so is M. D. Smith against him in the same point Metamorphistes THe common opinion of the elder Popistes is that the body of Christ in the sacrament is made of bread with the which M. D. Gardener in many places agréeth saying the Catholique Church acknovvledging Christ to be verye God and verye man hath from the beginning vpon these textes of scripture confessed trulie Christes intent and effectuall miraculous vvorke to make the bread his body and the vvyne his bloude c. And againe he sayth those many hostes after consecration be not many bodyes of Christ but of many breads one body of Christ Also for he gaue that he had consecrated and gaue that he had made of bread Furthermore shevveth me that of bread is the body of Christ And that of breade is made the body of Christ But M. Gardener that séeketh to contrary the truth contrarieth himself agreing with both alike thus And Christ maketh not himselfe of the matter of the bread nor maketh himself so oft of bread a nevv body c. Againe in vvhich misterie it vvas neuer taught as this author vvillingly misreporteth that Christs most precious body is made of the matter of bread but in that order exhibited and made present vnto vs. And in this latter opinion he is become a Thomist secretly graunting that which openly and playnely they would not So playing wily beguily he beguileth himselfe Iudaistes SAinct Thomas saith that euil persons and the reprobate eate the verie body and drinke y e very bloud of Christ in the sacrament Non modo iusti sed peccatores Christi corpus sacramentaliter suscipere valent So that Iudas thereby receyued the body and bloud of Christ So likewise D. Gardener S. Thomas scholer as his maister taught so sayeth For the learned man vvill ansvvere that an euill man by force of Gods ordinaunce in the substance of the sacrament receyued in deede Christes verie bodye there present vvhole Christ God and man But hearing Hilarie Augustine and other fathers pleading hard matter of nullitie against this mariage better aduised doth in another place remember himselfe on this wise But as vve receyue him in the sacrament of his flesh and bloude if vve receyue him vvorthylie so dvvelleth he in vs naturally c. Wherin it is plaine he meaneth that the vnworthy receiuer receyueth him not But D. Smith solde to sinne reclaimeth not himselfe running forward out of the way leapeth ouer hedge and ditch neuer staying to consider the wayes that he hath trode sayth that the vnrepentant sinner hath Christes body yea and spirite in him Mice feeders IF the doctrine of the Cannonistes shoulde
pane vtuntur c. And straight vpon it he sayth Vnam ea re in Christo naturam designantes that is The same Iacobites in their ministration vse paast or starch not breade therein declaring one only nature in Christ What rite and ceremonie the Popistes accustome in this matter it is euidente and so manifest that I nede not to remember y e same but rather iust occasiō to lament that euer we learned such a lesson of such teachers But happly they wil say that they teach no such doctrine as the Iacobites dyd which is as much to say as they can not tell or remēber not what they teach Be thou mindefull gentle Reader of the doctrine which D. Gardener the newe Sacramentarie teacheth Gardener sayth They gyue in the Sacrament the flesh of Christ but such flesh as is of a God and a spiritual flesh and inuisible he sayth Christ hath in heauē which inuisibilitie is not proper to our substance nor to Christ in our substaunce if he hath the same And vndoubtedly when he ascended he caried a visible body and vnlesse he lefte it in the cloudes he entred his fathers mansion therein and therin aduocateth for vs exercising as our priest that part of his Liturgie And also the immortalitie of our substance and the glory of the same wherby it is in Christ already made spiritual taketh not away the substance of the same nor the visibilitie of the same But Christ at his appearing shall be visible as it is sayd Ecce venit in nubibus videbit eum omnis oculus qui eū pupugerunt beholde he commeth in the cloudes al eyes shall sée him so shal they that haue pricked him Yet if it so were that Christ had a body in heauē of an inuisible substance is not for all that our fayth and our hope better stirred vp by remembring in the common bread his common body once receiued of vs and nowe made a glorified body than by a wafer and singing sop an other body If a man should bring a pore Hinde of the countrey a boxe of wafers at his cōming from y e plough to cromme his potage with he would thinke his body as little strengthened by such mocke-mocke-bread as we may thinke our soules edified by y e same Psallianes THose Heretiques which Augustine ad quod vult Deum calleth by the same name of Psallians which is a Siriacke worde he sayth may also be called Euchitai that is beades men or as we may say liplabourers for much praying or rather pratteling sake Epiphanius counteth them Messalians and writeth of them and their sects vnder that name They did rise as Theodorete writeth differing therein from Epiphanius in the time of the raigne of Valent. the Emperor about the yeare of our Lord 367. The captaines of which sect was Dadoes Sabas Adolphius and others Whose guise and behauiours though it séeme at the first shewe holy yet it is an heresie as Augustine noteth thus Tantum n. orant vt eis qui hoc de illis audiunt incredibile videatur Nam cum Dominus dixerit oportet semper orare non deficere Et Apostolus sine intermissione orate quod sanissime sic accipitur vt nullo die intermittantur certa tempora orandi Isti ita hoc faciunt nimis vt hinc iudicentur inter Haereticos nominandi Dicuntur Euchitae opinari Monachis non licere manibus sustentandae vitae causa laborare atque ita se ipsos Monachos profitentur vt tum ab operibus vacent The Psallians vse so muche to pray that it may séeme incredible to the hearer For where as our Sauiour sayth that we ought to pray continuallie not to ceasse And the Apostle sayth pray without intermission which surely is to be vnderstanded that no day shoulde passe without some exercise of prayer these men doe accustome to ouer pray so muche that therby they are accompted in the beade roll of Heretiques And it is also sayde that they iudge it not to be lawefull for Monkes to laboure for their liuing and therefore many of them professe themselues Monkes for easie liues sake In these words thou mayst gentle Reader apperceyue that men abstayning from the affayres of thys life and honest trades eyther by colour of sole prayer or also for that cause be Heretique Psallians and not Monkes And their assemblies factions of such Heretiques and not Colleges of Christians Of the which sort the Popes Church hath many thronging out of y e foure chiefest Regular irregular professions One is S. Basile the other S. Augustine with lie al the third S. Frauncis the fourth S. Benedicte Of whom in dede commeth the first ruled orders or vowed life scismes of these sects which ben many In the entreatie wherof I wil procede thus First declaring certaine of their orders for men Secōdly for womē Thirdly the diuers concorde of their ordered discorde among themselues wherein sith breuitie will not suffer me to be curious I doubt not but thy gentlenesse will discharge my credite therein Benedictines Anno. Domini 530. COme of Benedictus Nursinus Abbot of the Monkerie of Cassinenss who with his sister Scholastica first inuented this heresie of regular life when as the Mōks afore time hitherto serued Christ without any such bondage of vowe and rule as after followed The extent of the reuenewes of Benedictes Abbey aforesayde amounted to the yearely summe of 40000. Florences Their wéede is in these latter dayes a shauen Pate a blacke Cowle and vnder it a white Gowne they weare bootes and their Abbots haue a Byshops Crosier caried before them In whose rule amongst other things is contayned That he vvhich doth not kepe the rule and is bounde thereto muste knovve that he is damned of God Cluniacke order Anno. 920. THis rose about that season vnder Pope Iohn the tenth in the countie of Burgundie some say of one Oddo other some of one Berno Gallicus and are partly conformed to the order of Benedictus For yet a good while after they knewe no other Of later time they weare a garment of Oxes haire and a long Scaplar Humiliators order Anno. 1017. ABout this time Henry the Emperour the thirde of that name banished diuers Mediolaners and of them rose this sect In the time of Pope Benedict the eyght who as Platina sayth was séene to ryde vpon a blacke horse after his death about the place where his treasure was hid Pope Innocent the third and diuers other Popes approued this order and graunted it their protection Camaldulensium order Anno. 1030. THen one Romualdus Rauenatus beganne the same order which hath a certayne affinitie with the Benedictines ▪ And wheras before time the Monkes vsed their coates cowles of what colour they them selues listed This Heresiarch appoynted his seruauntes and fellowes a white Cowle and none otherwise to weare Vallis Vmbrosian order Anno. 1060. ABout this time one
mayest sée how like blinde Sodomites they grope after a newe kindred and forget the very birth in the holy ghost who is the wombe for the childebirth of the Church Which newe birth in these wordes ment sith it commeth not by the suretie but rather by the water and not alone by the water as the worde declareth but chiefely by the spirite which in the outwarde sacrament is to be loked for marke whether they minde any thing else but an holy I wil not say superstitious tirannie a craftie hindering and contemning of matrimonie and an estéeming and worshipping of Elements And besides this in sequestrating this kindred from matrimonie they euidently declare that it is not Christes spirituall kindred which the holy ghost worketh in all the faithfull without the which it is not lawefull for any of the same stocke to marry For S. Paule sayeth Nubat sed in domino Let the woman now a widow marry but in the Lorde that is with a spirituall brother Let vs gentle reader praye to God that for Christes sake he will sende his Angell to kéepe these Sodomites out of Lothes house Amen Halfe Communion Manichees THe faction of the Manichees sprang in the yeare of our Lorde God as Eusebius sayth 281. being the .3 yeare of the Emperour Probus raigne But Epiphanius sayth the .276 yeares after some Historiographers accompt as the same Epiphaniê° testifieth .246 The author wherof was one Manes as Eusebius calleth him Augustine commonly calleth him Manicheus which by interpretation is to saye madde as he was Eusebius sayth of Nature After the preaching of his error and receyuing of the same he chose vnto him .12 disciples imitating Christ Epiphanius sayth .22 Out of the which he chose thrée moste speciall Thomas Herma and Adda And they were the most trustie and famous Abbetters thereof Their doctrine was large and extended to the infection of all our Christian religion But that which I intende to intreate of is their abuse in the administration of the Lordes supper the holye communion Their accustomed maner was to minister y e fame vnder one kinde y t is to say the bread only And vsed not to receyue the cup. As Leo the Pope declareth in these words Cumque ad tegendaÌ„ infidelitatem suaÌ„ nostris audeant interesse mysterijs ita in sacramento per coÌ„munionem se temperant vt interdum lateant Ore indigno corpus Christi accipiunt sanguinem autem redemptionis nostrae haurire omnino declinant quod ideo vestram volumus scire sactitatem vt vobis huiusmodi homines et hijs manifestantium indicijs quoruÌ„ deprehensa fuerit sacrilega simulatio notati proditi a sanctorum societate sacerdotali auctoritate pellantur De talibê° n. beatus Paulus Apostolus ecclesiam dei proinde monet dicens Rogamus autem vos fratres vt obseruetis eos qui dissensiones offendicula praeter doctrinam quam vos didicistis faciunt declinate ab illis That is to say And when as the Manichees for the clocking of their vnfaithfulnesse dare presume to be present at our mysteries they so behaue themselues in the communion of the sacramentes as that nowe and then they escape vnknowen With their vnworthy mouthes they receyue the body of Christ but they wholy withdraw themselues from the drinking of the bloud of our redemption The which thing we would that your holynesse should vnderstande that such men by those markes of their declaration espied and whose sacrilegious hipocrisie shall be betrayed maye by the authoritie of the ministerie be separated from the societie of the holy ones For of such the Apostle S. Paule hath necessarily forewarned y e church of God saying But vve praye you brethren that you vvatch those that make discention and vvorke offences besides the doctrine that you haue learned and eschevve them In the which wordes of Leo these two things bene manifest First that it was the peculiar maner and religion of the Manichees to vse onely the breade the first part of the sacrament Secondly that in Leo his time which was about the yeare of our Lord .464 both partes were vsed in the church of Rome And so to do was the speciall rite The doctrine of Rome the behauior of their church in this case is plaine manifest For who hath not had experience of y e same their sacrilegious withholding robbing of the people of that part of the coÌ„munion Yea Aquinas sayth y t it is not decent for the lay man to receyue y e same Solus sacerdos Eucharistiam noÌ„ sine sanguine fumere debet caeteros autem sub vtraque speciae communicare non decet That is the priest only must receyue the sacrament not without the bloud but it becommeth the rest to communicate vnder one kinde And Caietane commenting vpoÌ„ the same place of Aquinas frameth thrée questions The first that we are not bound by the commaundement of Christ wheÌ„ we communicate to communicate vnder both kinds The second that it is not more profitable for the communicants to receyue in bothe kindes than in one onely The thirde is that it is not expedient for the church that the people shoulde doe so But the practise of this is so common that I passe ouer to rehearse Biell or any other of them And therfore ende here with y e saying of their Peter Soto Donemus igitur illis fuisse vsuÌ„ vtriusque speciei quod testimonium illud Gelasij Papae confirmat aliud Leonis in sermone quarto quadragesimae de quo superius diximus Vbi Manichaeos dicit speciem vini non sumere ostendens aperto id contrarium fuisse consuetudini catholicoruÌ„ Demus igitur hoc haereticis That is let vs graunt to the protestants that the vse of the church was to minister in both kinds the which the testimonie of Gelasius the Pope and of Leo in his .4 sermon for Lent of the which before we haue spoken doeth approue wherein he sayeth that the Manichees custome is not to vse the wine declaring that y e same was cleane contrarie to the custome of the Catholiques let vs then giue that custome to heretiques But bicause I am here entred into the matter of the sacrament of the holy communion I will annexe the speciall contrarieties and heresies as touching the same Caparnaites or Naturall Bodiers BE those that teach that the very body of Iesus Christ fleshe bloude and bone c. as it was borne of the virgine Marie is in the Sacrament eaten This though it may be proued by those arguments which are called Atechnois that is by the deposing and testimonie of euerye simple Popist yet I thinke it best to declare their doctrine by their authors Aquinas sayeth Hoc quod conficimus corpus ex virgine est That which in the sacrameÌ„t we make is the bodye receyued of the virgin And afterwarde Non solum caro sed totum corpus scilicet ossa