natural Bodie For as it is true That God was made man euen so and in like sense it is also true that Man was made God without any change of Substance of either Nature And therefore the Fathers saie Christes Bodie is Deified or made God for that it is vnited in persone and Glorie with the Nature of God To this purpose although not altogeather in like sense S. Augustine seemeth to saie that menne are Deified and made Goddes Thus he writeth Homines dixit Deos ex Gratia sua Deificatos non de Substantia sua natos He called menne Goddes as beinge Deified and so made by his Grace but not as borne so of his Substance So saith Dionysius Pontifex ipse mutatur in Deum The Bishop him self is turned into God Likewise S. Cyprian calleth the Scriptures Scripturas Deificas The Scriptures that make men Goddes And Clemens Alexandrinus saith Sacrae literae nos Deificant The holy Scriptures make vs Goddes By these and other like woordes is meante not that menne are changed from theire owne Natural Substance and in deede become Goddes as the letter seemeth to importe but onely that menne are endewed with Godly vertues and qualities and so made the Children of God And so Dionysius him self also saith Hae mutatio nostri in Deum est Dei in nobis similitudo quantam capere natura potest This changinge of vs into God is the Likenes or Image of God within vs as farre as nature canne receiue But S. Hierome saith Christes Fleashe hath double vnderstandinge and maie be taken either for his Spiritual or Diuine Fleashe or els for his Mortal Fleashe as it was Crucified And is thought to make muche for M. Hardinge For answeare hereunto firste of al this one thinge I praie thée good Reader to consider that S. Hierome in that whole place speaketh not one woorde neither of the Sacrament nor of any Real or Fleashly Presence Therefore M. Hardinge can haue but very poore healpe hereof to prooue his purpose Onely he expoundeth what S. Paule meante by these woordes VVe haue Redemption by his Bloude And his meaninge as it appeareth by the whole drifte of his woordes is this That the Saluation which we haue in Christe standeth not in that he was a méere natural man as were Codrus Decius Curtius or suche others that died for the safetie and deliuerie of their Countries but in that his Humanitie was vnited and ioyned in one persone with the Nature of God His woordes be these Quis iste aiunt tantus ac talis qui possit pretio suo Totum Orbem redimere Iesus Christus Filius Dei proprium Sanguinem dedit nos de Seruitute eripiens libertate donauit Et re vera si historijs Gentilium credimus quòd Codrus Curtius Decij Mures pestilentias vrbium fames bella suis mortibus represserint quantò magis hoc in Dei Filio possible iudicandum est quòd cruore suo non Vrbem vnā purgauerit sed Totum Orbem They say What was he suche a one and so mighty that by his price was hable to redeeme the whole world Iesus Christ the Sonne of God gaue his owne Bloude and deliueringe vs from bondage hath made vs free And in deede if we beleeue the Heathen stories that Codrus Curtius and Decii Mures remoued Pestilences Famines and warres from their Citties by their deathe howe muche more may we iudge the same possible in the Sonne of God that he by his Bloude hath purged not onely one Cittie but also the whole worlde Immediatly after this folowe the woordes that M. Hardinge hath here alleged Dupliciter verò c. For the Bloude and Fleashe of Christe hath double vnderstandinge By the whole course of these woordes thus gooinge before it is easy to perceiue S. Hieromes meaninge that is That we haue our Saluation in Christe and doo Eate him and Drinke him and liue by him not for that his Fleashe was mortal onely and Crucified vpon the Crosse but for that it was Spiritual and Diuine that is to saye the Fleashe of the Sonne of God And herein stoode that greate contention that Cyrillus and other Godly Fathers had against Nestorius as it is wel knowen vnto the learned And therefore S. Paule saithe That I liue nowe in the Fleashe I liue in the Faithe of the Sonne of God Therefore notwithstandinge S. Augustine say Christus Crucifixus est Lac sugentibus Cibus proficientibus Christe Crucified is Milke vnto the sucklinges and harder meate vnto the stronge And notwithstandinge Angelomus saye Christes Bodie is haye whereby the Gentiles are feadde Yet muste bothe these and also al other like places be taken not of bare mortal Fleashe alone but of the Fleashe of the Sonne of God whiche S. Hierome calleth Diuine Spiritual for that it is personally and inseparably ioyned with the Godheade Againe S. Hieromes meaninge is that the same Fleashe of Christe beinge thus Diuine and Spiritual muste also Spiritually be receiued and not in any suche Carnal or Fleashly wise as is here imagined by M. Hardinge For notwithstandinge Christes Bodie be Spiritual yet is that no sufficient warrant to prooue that therefore M. Hardinges opinion is not as he saithe ouer Grosse and Carnal For the Manichées and the Messalian Heretiques had Grosse and Carnal imaginations of God him selfe notwithstandinge God be onely Sprite and moste Spiritual And therefore S. Augustine saith of them Ecce ego derideo Carnales homines qui nondum possunt Spiritualia cogitare Beholde I laughe to scorne these Carnal and Fleashly men that are not yet hable to conceiue thinges Spiritual For proufe hereof S. Hierome him selfe saithe De hac quidem Hoftia quae in Christi Commemoratione mirabiliter fit edere licet De illa verò quam Christus in Ara Crucis obtulit secundum se nulli edere licet Of this Oblation which is marueilously made in the remembrance of Christe it is lawful to eate But of that Oblation whiche Christe offered vpon the Aultar of the Crosse accordinge to it selfe that is to saie in Grosse Fleashly manner it is lawful for noman to eate By these woordes S. Hierome also sheweth a greate difference bitweene the Sacrifice that is made in the Remembrance of Christe and the very Sacrifice in déede that Christe made vpon the Crosse. So S. Chrysostome saith Si Carnaliter quis accipiat nihil lucratur If a man take it Fleashly he gaineth nothinge So likewise S. Augustine saithe as it is alleged before It is a Figure or Forme of speache willinge vs to be pertakers of Christes Passion and confortably to remember that Christe hath died for vs. This S. Hierome calleth the Eatinge of the Diuine and Spiritual Fleashe of Christe Therefore Clemens Alexandrinus saithe not onely in like sense but also in like forme of woordes Duplex est Sanguis Domini alter Carnalis quo redempti sumus alter
and to rest in reuerent simplicitie of beleefe Thereby through the holie Ghost persuaded he knoweth that although the Bodie of Christ be natural and humaine in deede yet throughe the vnion and coniunction many thinges be possible to the same novve that to al other bodies be impossible as to walke vpon waters to vanishe awaie out of sight to be transfigured and made bright as the Sonne to ascende vp through the Clowdes and after it became immortal death beinge conquered to rise vp againe out of the graue and to entre through doores fast shutte Through the same faith he beleueth and acknowlegeth that 147 accordinge vnto his worde by his power it is made present in the blessed Sacrament of the Aultare vnder the forme of Breade and wine where so euer the same is duely consecrated accordinge vnto his institution in his holie supper and that not after a grosse or carnal manner but spiritually and supernaturally and yet substantially not by local but by substantial presence not by manner of quantitie or fillinge of a place or by changinge of place or by leauinge his sittinge on the right hande of the Father but in suche a maner as God onely knoweth and yet dothe vs to vnderstande by faith the trueth of his verie presence farre passinge al mannes capacitie to comprehende the manner howe VVhere as some against this pointe of beleefe doo allege the article of Christes ascension and of his beinge in heauen at the right hande of God the Father bringinge certaine textes of the scriptures perteininge to the same and testimonies of auncient Doctours signifiâ—inge Christes absence from the earth It maie be rightly vnderstanded that he is verily both in heauen at the right hande of his Father in his visible and corporal forme verie God and man after whiche maner he is there and not here and also in the Sacrament inuisibly and spiritually both God and man in a mysterie so as the grauntinge of the one maie stande without denial of the other no contradiction founde in these beinges but onely a distinction in the waie and manner of beinge The B. of Sarisburie Hauinge somewhat largely answeared the fiue first Articles wherein seemed to lie the greatest weight I trust I maie nowe the more sleightly passe ouer the reast Herein M. Hardinge seemeth in woordes throughly to yeelde vnto vs without exception For where as the question is moued of the beinge of Christes Bodie in a thousande places or moe his answeare is that Christes Bodie is Local onely in one place and so cannot be in a thousande places but onely in one place at one time Howe be it thus saieinge he swarueth muche from the Olde Fathers whose woordes as it shal appeare sounde farre otherwise Further for the better vnderstandinge hereof it shal behooue thee gentle Reader to vnderstande that touchinge the Bodie of Christ there haue benne sundrie greate errours raised and mainteined in the Churche of olde time and that not onely by Heretiques but also by holy learned Fathers The Maniâ—hees healde that Christ had onely a fantastical Bodie without any material Fleashe Bloude or boane in appearance and in sight somewhat but in very deede and in substance nothinge Eutyches healde that Christes Bodie after his IncarnatioÌ„ was made equal with his Diuinitie an erroure muche like vnto this that is nowe mainteined by M. Hardinge S. Hilarie healde that Christ receiued no Fleashe of the Blissed Uirgin but brought the same from Heauen and that his Bodie was impassible fealte no more griefe when it was striken then water fiere or ayre when it is diuided with a knife Theodoretus saith that the Heretiques called Helcesâ—ei healde that there be sundrie Christes two at the least the one dwellinge in heauen aboue the other in the worlde here beneath Al these and other suche like errours and Heresies grewe onely of admiration and reuerence towardes Christes Diuine Nature and the Authours and Mainteiners of the same leauinge reason accordinge to M. Hardinges counsel and cleauinge wholy to their imagination whiche they called Faith were farre deceiued But M. Hardinge laieth the fundation hereof vpon a Miracle whereof notwithstandinge touchinge this grosse and fleashely Presence he hath no manner warrant neither in the Scriptures nor in any of the Holy Fathers As for that is alleged of Chrysostome and Basile it is to a farre other purpose as shal appeare and maie soone be answeared S. Augustine wrote three special Bookes namely of the Miracles of the Olde and Newe TestameÌ„t and Gregorie Nazianzene wrote in like sorte of the same yet did neither of them both euer make mention of this Miracle And albeit this kinde of reasoninge Ab authoritate negatiuè in suche cases implie no greate necessitie yet must it needes be thought either greate negligence or greate forgeatfulnes writinge purposely and namely of Miracles to leaue out vntouched the greatest Miracle Certainely S. Augustine hereof writeth thus Quia haec hominibus nota sunt quia per homines fiunt honorem tanquam religiosa habere possunt stuporem tanquam mira non possunt These thinges speakinge of the Sacrament of Christes Bodie bicause they are knoweÌ„ vnto menne and by menne are wrought maie haue honoure as thinges appointed to Religion but woonder as thinges marueilous they cannot haue Thus S. Augustine ouerthroweth M. Hardinges whole fundation and saith that in his great Miracle there is no woonder or Miracle at al. He saith further It is agreeable to the Godheade to be euery where Simpliciter and Propriè For a creature it is agreeable to be in one place But as for the Bodie of Christe he saithe it is after a manner bitweene bothe This is the whole countenance of this mater And this whole place M. Hardinge hath borowed euen woorde by woorde out of Gerson But where as he addeth That the Bodie of Christe as it is vnited vnto the Godheade maie be at one time in sundrie places he shoulde haue remembred that this is an olde erroure longe sithence reproued and condemned by S. Augustine and other learned Fathers S. Augustine saith thus Cauendum est ne ita Diuinitatem astruamus Hominis vt veritatem Corporis auferamus NoÌ„ est autem consequens vt quod in Deo est ita sit vbique vt Deus We must beware that we doo not so mainteine the Diuine Nature of Christ beinge man that we take awaie the Trueth of his Bodie Neither dooth it folow that the thinge that is in God is therefore euerywhere as God is S. Augustines wordes be plaine that who so saith The Bodie of Christe is euery where or in infinite places at one time whiche is al one thinge the reason and miracle beinge like vtterly denieth the veritie of Christes Bodie But what a fantasie is this That Christes Bodie is neither the Creator nor a Creature but as it is here auouched after a manner bitweene
And therefore it is very wel noted vpon the Decrees Christus per hoc est Factus noster Panis Sustentatio Vita quia assumpsit Carnem nostram Christe in this is become our Breade and our Susteinance and our life bicause he hath taken our Fleashe But M. Hardinge will say accordinge to the iudgement of Cyrillus VVee cannot eate the Godhead yet neuerthelesse wee doo beleeue in God Ergo Contrary to your Doctrine Beleeuinge and Eatinge are not bothe one Uerily it appeareth bothe by Cyrillus him selfe and also by a general consent of other Olde Learned Fathers that wee cannot neither Know God nor Beleeue in God nor Cal vpon God as he is in him selfe in his Diuine Maiestie but onely as it pleased him to become like vnto vs and to take vpon him our Mortal Nature S. Chrysostome saithe Illum si in nuda Deitate venisset non Coelum non Terra non maria non vlla Creatura sustinere potuisset If God had come in his manifest Diuinitie neither the Heauen nor the Earthe nor the Sea nor any Creature coulde haue borne his Presence So S. Hilarie Cognitus fieri Deus homini nisi Assumpto Homine non potuit Quia incognoscibilem cognoscere nisi per Naturam nostram Natura nostra non potuit Onlesse God had taken Man he coulde neuer haue beene knowen vnto man For him that cannot be knowen our Nature sauinge onely by meane of our owne Nature coulde neuer haue knowen Likewise saithe Cyrillus Christus non aliter erit Adorabilis nisi credamus quòd ipsum Verbum Caro factum sit Christe is not otherwise to be Adored onlesse wee beleeue that the very VVoorde was made Fleashe Likewise saithe S. Augustine Respice altitudinem ipsius In principio erat verbum c. Beholde the highnesse of him In the beginninge was the VVoorde and the VVoorde was with God and God was that VVoorde Beholde the Euerlastinge Meate but the Angelles and high Powers and the Heauenly Sprites feede vpon it But what man can atteyne vnto that Meate VVhat harte can be meete for it Therefore it was necessary that that Meate shoulde turne into Milke and so shoulde come vnto vs little ones It followeth Quomodo ergo de ipso Pane pauit nos Sapientia Dei Quia verbum Caro factum est habitauit in nobis How then did the wisedome of God feede vs with that Breade He answeareth Bicause the VVoorde was made Fleashe and dwelled in vs. Againe he saithe Ita Verbum Incarnatum factum est nobis receptibile Quod recipere non valeremus si Filius aequalis Deo non se exinaniret Formam Serui accipiens Thus were we hable to receiue the Woorde Incarnate whiche we coulde not receiue onlesse the Sonne beinge equal vnto the Father had abased him selfe receiuinge the Forme of a Seruante I passe ouer other allegations to like purpose This therefore is the meaninge of Cyrillus Wee are not hable neither to Receiue nor to Beleeue in nor to Adoure nor to Eate nor to Feede vpon the Diuine Maiestie of God being pure and simple in it selfe But our Knowledge our Faithe our Foode and our Life is in this That Christe hath taken our Mortal Nature and ioyned the same inseparably in one Persone to his Godhead M. Hardinge The .17 Diuision But it shal be more tedious then needeful to recite places out of the Scriptures for proufe of the Adoration of Christe there maye of them be founde so greate plentie Yet bicause Luther was either so blinde or rather so Deuilishe as to denie the Adoration where notwithstandinge he confessed the Presence of Christes True and Natural Bodie in the Sacrament I wil here recite what the Sacramentaries of Zurich haue written against him therefore VVhat saye they is the Breade the true and natural Bodie of Christe and is Christe in the Supper as the Pope and Luther doo teach presente VVherefore then ought not the Lorde there to be Adored where ye saye him to be present why shal we be forbidden to Adore that whiche is not onely Sacramentally but also Corporally the Bodie of Christe Thomas toucheth the true Bodie of Christe raised vp from the deade and fallinge downe on his knees Adoreth saiynge My God and my Lorde The Disciples Adore the Lorde as wel before as after his Ascension Matth. 28. Act. 1. And the Lorde in S. Iohn saithe to the blinde man Beleuest thou in the Sonne of God and he answered him saieinge Lorde who is he that I maye beleeue in him And Iesus saide to him Thou haste bothe seene him and who speaketh with thee he it is Then he saithe Lorde I beleeue and he Adored him Nowe if we were taught our Lordes Breade to be the Natural Bodie of Christe verily we woulde adore it also faithfully with the Papistes This muche the Zuinglians against Luther VVhereby they prooue sufficiently the Adoration of Christes Bodie in the Sacrament and so consequently of Christe him selfe God and Man bicause of the inseparable Coniunction of his Diuine and Humaine Nature in Vnitie of Persone so as where his Bodie is there is it ioyned and vnited also vnto his Godheade and so there Christe is present perfitely VVholy and Substantially very God and Man For the cleare vnderstandinge whereof the better to be atteined the Scholastical Diuines haue profitably diuised the terme Concomitantia plainely and truely teachinge that in this Sacrament after Consecration vnder the Forme of Breade is Present the Bodie of Christe and vnder the Forme of VVine his Bloude Ex vi Sacramenti and with the Bodie vnder Forme of Breade also the Bloude the Soule and Godhead of Christe and likewise with the Bloude vnder the Forme of VVine the Bodie Soule and Godheade Ex Concomitantia as they terme it in shorter and plainer wise vtteringe the same Doctrine of Faith 168 whiche the Holy Fathers did in the Ephesine Councel against Nestorius VVhereby they meane that where the Bodie of Christe is present by necessary sequele bicause of the indiuisible Copulation of both Natures in the Vnitie of Persone for as muche as the VVoorde made Fleashe neuer leafte the Humaine Nature there is also his Bloude his Soule his Godheade and so whole and perfite Christe God and Man And in this respecte the terme is not to be misliked of any Godly learned Man though some Newe Maisters scoffe at it who fille the measure of their predecessours that likewise haue beene offended with termes for the apter declaration of certaine necessarie Articles of our Faithe by Holy and learned Fathers in General Councelles holesomely diuised Of whiche sorte beene these Homousion Humanatio Incarnatio Transubstantiatio c. Nowehere is to be noted howe the Zuinglians whome M. Iuel foloweth in the Article of Adoration confute the Lutheranes as on the other side the Lutherans in the Article of the Presence confute the Zuinglians As though it were by Goddes special prouidence for the
Churche singeth with him Then followeth in order the readinge of the holy Scriptures whiche is done by the Ministers After that the Caâ—echumeni that is they that are newly come vnto the Religion of Christe and are not yet baptized and Energumeni that is suche as are molested with euill Sprites and suche others as are inioyned to penaunce are commaunded foorth And so there remaine suche as are méete to haue the sight and Communion of the holy thinges It followeth And shewyng foorth the giftes of the holy Sacramentes he goeth to the Communion him selfe and likewise exhorteth others And a litle after that The Priest vncoueringe the Breade that came couered and in one cake or loafe and diuidinge the same into many portions and likewise diuidinge the vnitie of the Cuppe vnto al Mystically and by way of a Sacrament he fulfilleth and diuideth vnitie It foloweth againe Then the Minister receiuinge him selfe and distributinge the holy Communion vnto others in the ende concludeth with holy thankes geuinge togeather with al the whole holy companie of the Churche I beleue M. Hardinge him selfe wil say here is yet but bare witnesse for his Priuate Masse In the Liturgie of S. Basile whiche is also brought for a witnesse in this mater The Prieste prayeth thus Al we receiuinge of one Brâ—ade of one Cuppe c. It foloweth The Prieste diuideth the holy Breade into fower partes the quéerâ— singeth the Communion and so they communicate al. Another witnesse is Chrysostome His Liturgie or as M. Hardinge deliteth to speake his Masse is thus ordred After that the Prieste hath communicate with the Ministers then the great doore is sette open The Prieste sheweth foorth the Cuppe vnto the people sayinge With the feare of God and faithe and loue approche ye neare The Deacon sayeth Come ye neare in peace The people answeareth In the name of the Lorde Againe The Deacons receiue the Communion Afterwarde the Mysteries be caried vnto a place where the people must communicate Ignatius an other witnesse writinge vnto the people of Philadelphia hath these woordes Vnus panis pro omnibus fractus est unus calix omnibus diuidebatur One breade was broken for al and one cuppe was diuided vnto al. What néedeth it me to discourse further of the rest By these fewe I doubte not it may soone appeare howe faithfully these men allege the Catholike Fathers onely amasinge the reader with naked names Here wée sée suche as can not communicate are commaundeth foorthe The whole Churche prayeth singeth and receiueth the holy Sacramentes al togeather Suche Masses they be that the olde Catholike Fathers canne witnesse of And of other Masse they knowe none M. Hardinge him selfe confesseth that in the Primitiue Churche the people receiued the Communion euery day Yet not withstandinge for his Priuate Masse he allegeth the names of Doctours of the Primitiue Churche And so like a craftie Apothecarie in his markes or papers he hath the Masse but in his boxes he hath the Communion But he wil say he alleged al these Doctours by way of digression to an other purpose to prooue the Sacrifice Firste there is very smal proufe in suche witnesses as say nothinge and besides that it is a simple kinde of Rhetorike to vse so large digressions from the mater before ye once entre into the mater And as touchyng the Sacrifice if you haue any at al you haue it onely of the institution of Christe otherwise you haue none But wée are sure we haue Christes institution Wherefore it followeth wée haue the Sacrifice that Christe appointed Touchinge Hippolytus the Bishoppe and Martyr that as M. Hardinge saithe liued in Origens time and is now extant in Gréeke it is a very litle booke of smal price and as smal credite lately sette abroade in printe about seuen yéeres paste before neuer acquainted in the worlde Suche be M. Hardinges auncient authorities for his Masse It appeareth it was some simple man that wrote the booke bothe for the Phrases of speache in the Gréeke tongue whiche commonly are very childishe and also for the truthe and weight of the mater He beginneth the firste sentence of his booke with enim whiche a very childe would scarsely doo He hath many vaine gheasses of the birthe and life of Antichrist He saithe and soothely auoutcheth that Antichriste shal be the Diuel and no man and shal onely beare the shape of a man Yet S. Paule calleth Antichrist the Man of sinne Besides this he hath a further fantasie that Antichriste shal subdewe the kinges of Egypte Aphrica and Ethiopia and that he shal builde vp againe the Temple of Hierusalem And that S. Iohn that wrote the bookes of Apocalyps or Reuelations shal come againe with Elias and Enoch to reproue Antichriste And al this saith he without either warrant of the Scriptures or authoritie of the Churche And writinge that booke namely vpon the Prophete Daniel he allegeth the Apocalyps of S. Iohn in the stéede of Daniel whiche is a token either of great ignorance or of marueilous obliuion Moreouer he saithe that the soules of menne were from the beginninge whiche is an Heresie with other dreames and phantasies many moe This is M. Hardinges Catholike doctour Concerninge the place of him here alleged Venite pontifices qui purè mihi sacrificium die noctéque obtulistis ac pretiosum Corpus Sanguinem meum immolastis quot idie If he wil precisely builde vpon the woordes then muste al other Priestes stande backe and haue no place in Heauen but Bishoppes onely For although they offer vp as M. Hardinge saithe the dayly Sacrifice yet it is wel knowen accordinge to the nature and vse of the woorde they are Priestes onely and not Bisshoppes If he wil make reckeninge of this woorde Quotidiè Dayly then where shal the Bishop of Rome and his Cardinalles stande that scarsely haue leasure to Sacrifice once through the whole yeere And if it be Christe him selfe that they offer vp vnto the Father as they say Howe is the same Christe offered vp vnto Christe him selfe Howe is Christe bothe the thinge that is offred and also the partie vnto whome it is offered But there is no inconuenience to a man in his dreame And if it be the Masse that Hippolytus here speaketh of how is it offered bothe day and night For Hostiensis saithe It is not lawful by the Canons to say Masse in the nighte season sauinge onely the night of Christes Natiuitie But the meaninge of Hippolytus séemeth to be this that al faithful people in this respecte be Priestes and Bishoppes like as S. Peter also calleth them and that euerie of them by faithe maketh vnto God a pure Sacrifice and bothe day and night as it were reneweth and applieth vnto him selfe that one and euerlastinge Sacrifice of Christes pretious Bodie once offered for al vpon the Crosse. Thus are the woordes of Hippolytus plaine and without â—auil
Scotus and Innocentius tertius And certeine others say that this woorde Benedixit He blessed woorketh Consecration The common opinion is that it is wrought by these woordes This is my Body Some thinke that Christe spake these woordes twise first secretely to him selfe and afterwarde openly that the Apostles might vnderstande him Cardinal Bessarion Bishop of Tusculum writeth thus The Latine Churche folowing Ambrose Augustine and Gregorie thinketh that Consecration standeth in these woordes This is my Body But the Greeke Churche thinketh the Consecration is not wrought by these woordes but by the Praier of the Priest whiche foloweth afterwarde and that accordinge to S. Iames S. Chrysostome and S. Basil. But these it appeareth that they them selfe of that side are not yet fully agréed vpon their owne Consecration How be it by what so euer woordes Consecration is made it standeth not in the abolishinge of natures as M. Hardinge teacheth nor in precise and cloase pronouncing of certaine appointed woordes but in the conuerting of the natural Elementes into a godly vse as wée sée in the water of Baptisme For Christe saide not Say ye this or by these woordes goe and Transubstantiate or chaunge natures But thus he saide Doo this in my remembrance And so the Breade that wee breake is the Communication of Christes Body and as often as wee eate of that Breade wee doo declare and publishe the Lordes death This is wel noted and opened by S. Augustine Put the woordes of God saithe he vnto the Element and it is made a Sacrament For what power is there so greate of the water in Baptisme that it toucheth the Body and wassheth the harte sauinge by the workinge of the woorde Not bicause it is spoken but bicause it is beleued and this is the woorde of Faithe whiche wee preache The woorde of faithe which wée Preache saithe S. Augustine not the woorde whiche wée whisper in secrete is the woorde of Consecration With what honest countenance then can M. Harding say that wée haue no Consecration wée pronounce the same woordes of Consecration that Christe pronounced wée doo the same that Christe bad vs doo wée proclayme the death of the Lorde wée speake openly in a knowen tongue and the people vnderstandeth vs wée Consecrate for the Congregation not onely for our selfe wée haue the Element wée ioygne Gods woorde vnto it and so it is made a Sacrament Yet saith M. Harding wée haue no Consecration And can he thinke that a Priest of his side doth Consecrate that whispereth his woordes cloasely and that in a straunge tongue in suche sorte as no man heareth or vnderstandeth him that oftentimes him selfe knoweth not neither the woordes of Christe nor the sense of the woordes nor the vse nor the ende of the Sacrament that exhorteth noman that speaketh to no man that if he doo Consecrate doeth Consecrate onely for him selfe and not for others that doeth neither that Christe did nor that Christe commaunded to be done If wée Consecrate not can he thinke that suche a one doeth Consecrate And where as he saith further that wée haue no manner Oblation in our Communion he shoulde not him selfe speake manifest vntruthe hauynge taken vpon him as he saithe to reforme falsehead For he knoweth wée offer vp vnto God in the holy Communion our selfes our soules our bodies almes for the poore praises and thankes geuing vnto God the Father for our Redemption and praier from a contrite harte which as the olde Catholike Fathers say is the Sacrifice of the New Testamente To conclude wée offer vp as muche as Christe commaunded vs to offer In déede wée offer not vp Christes Body to be a propitiatorie Sacrifice for vs vnto his Father For that Sacrifice is once wrought for al vpon the Crosse and there is none other Sacrifice leafte to be offred for sinne But saith M. Hardinge wée make no mention of any Sacrifice in al our Ministration Therefore wée breake Christes Institution This reason impeacheth Christe him selfe as wel as vs for Christe him selfe in his whole Ministration spake not one woorde of any Sacrifice nomore then wée doo Therefore by M. Hardinges Logike Christe him selfe brake his owne Institution Hereof he concludeth that wée haue nothinge but a bare Communion whiche Conclusion is as true as the Premisses Goddes name be blessed wée hâ—ue a holy Communion to the greate comforte of the godly But in M. Hardinges Masse there is neither Communion nor any other consolation at all but onely a number of light and bare gestures and Ceremonies farre vnméete for so graue a purpose But what shoulde mooue this man thus scornefully to ieast at the holy Ministration and to cal Christes ordinance A bare Communion Others cal it the Mystical Supper others the holy Distribution bare or naked no man I trowe durste euer to cal it but M. Hardinge One of his owne Doctours comparinge Consecration and Communion togeather saithe thus Communio sacra maior est in effectu sanctitatis quam Consecratio The holy Communion in effecte of Holinesse is more then Consecration And againe Consecratio est propter Communionem Ergo Communio maius est Consecratione Consecration is for Communion Therefore is Communion greater then Consecration A litle before M. Hardinge saide in Christes Institution thrée thinges are conteined Consecration Oblation Participation Immediatly after as a man that had sodainely forgotten him selfe he saith The number of the Communicantes togeather in one place that they iangle so muche of as a thinge so necessarie is no parte of Christes institution It is no maruel though he can so il agrée with the olde Catholike Doctours that falleth thus out so sodainely with him selfe For if Participation be not necessarie how is it a parte of Christes Institution If it be a parte of Christes Institution how is it not necessarie He woulde faine conuey Christes Institution and his Masse bothe vnder one colour But they are Contraries the one of them bewraieth the other As for the Priest he taketh no parte of the Sacrament with others whiche is the nature and meaninge of this woorde Participation but receiueth al alone Thus it appeareth by M. Hardinges owne confession that Priuate Masse hauinge no Participation of the Priest with others therefore no Participation at al is no parte of Christes Institution I graunte certaine circumstances as fasting sitting standing knéeling and other like Ceremonies aboute the holy Ministration are lefte to the discretion of the Churche But this is a very simple argument Certaine Circumstances may be altered Ergo the Priest may receiue alone Christe him selfe hath already determined the case For al be it he haue appointed no certaine number of Communicantes yet hath he by special woordes appointed a number For these very woordes Take ye Eate ye Drinke ye al Diuide ye emonge your selues Doo ye this in my remembrance ye shal set foorth the Lordes death
in one place but bicause of the effecte of the Sacrament for that by the same wee are ioigned to God and many that be diuers be vnited together and made one Mystical Body of Christe whiche is the Churche of whiche Body by vertue and effecte of this holy Sacrament al the faithful be meÌ„bers one of an other and Christe is the head Thus diuers auncient Doctours doo expounde it And specially Dionysius Ariopagita where speakinge of this Sacrament he saith Dignissimum hoc Sacramentum sua praesantia reliquis Sacramentis longè antecellit atque ea causa illud meritò singularitâ—r Communio appellatur Nam quamuis vnumquodque Sacramentum id agat vt nostras vitas in plura diuisas in vnicum illum statum quo Deo iungitur colligat attamen huic Sacramento Communioâ—s vocabulum praecipuâ— ac peculiariter congruâ—t This mosi woorthiâ— Sacrament is of such excellencie that it passeth farre al other Sacramentes And for that cause it is alonely called the Communion For al be it euery Sacrament be suche as geathereth our liues that be diuided a sunder many waies into that one state whereby wee are ioigned to God Yet the name of Communion is fit and conuenient for this Sacrament specially and peculiarly more then for any other By whiche woordes and by the whole place of that holy Father wee vnderstande that this Sacrament is specially called the Communion for the special effecte it woorketh in vs whiche is to ioigne vs nearely to God so as we be in him and he in vs and al wee that beleeue in him one Body in Christe And for this in deede wee doo not Communicate alone For in as muche as the whole Churche of God is but one house as S. Cyprian saith Vna est domus Ecclesiae in qua agnus editur There is one house of the Churche wherein the Lambe is eaten And S. Paule saithe to Timothe that this house of God is the Churche of the liuinge God who so euer dothe eate this Lambe woorthely doth Communicate with al Christian men of al places and countries that be in this house and doo the like And therfore S. Hierome a Priest shewinge him selfe lothe to contende in writinge with S. Augustine a Bishop calleth him a Bishop of his Communion His woordes be these Non enim conuenit vt ab adolescentia vsque ad hanc aetatem in Monasteriolo cum sanctis â—ratribus labore desudans aliquid contra Episcopum Communionis meae scribere audeam eum Episcopum quem ante coepi amare quà m nosse It is not meete saith he that I occupied in labour from my youth vntil this age in a poore Monasterie with holy brethren shoulde be so bolde as to write any thinge against a Bishop of my Communion ye and that Bishop whom I began to loue er that I knew him Thus wee see that S. Hierome and S. Augustine were of one 20 Communion and did Communicate together though they were farre a sunder Thâ—one at Bethlehem in Palestina thâ—other at Hippo in Aphrica Thus there may be a Communion though the Communicantes be not togeather in one place The B. of Sarisburie Where as of the nature of this woorde Communio which is moste commonly vsed in al the olde Fathers I tooke occasion to say that the Priest ought to communicate with the people for that otherwise it cannot iustly be called a Communion M. Hardinge maketh answer as a man wel brooking his owne learning That this reason is weake and vnlearned as proceedinge al togeather of ignorance Here to leaue al contention of learnyng and onely to haue regarde vnto the truthe If the very nature of this woorde Communio importe not a thing to be common as it is supposed muche lesse may it as I iudge importe a thinge to be priuate It is named Communio saith M. Harding of the effecte that it woorketh in vs bicause by the same wée are ioigned vnto God not bicause many Communicate togeather in one place And for proufe hereof he allegeth the authoritie of Dionysius wherein he dooth great wronge to that good olde Father alleging his authoritie for the Masse that neuer spake woorde of the Masse It is graunted of al without contradiction that one ende of al Sacramentes is to ioigne vs vnto God as Dionysius saith here of the holy Communion Paule likewise of the Sacrament of Baptisme ye are â—l the children of God by faith in Christe Iesus For as many of you as are Baptised in Christe haue put on Christe And Chrysostome saith That by Baptisme wee are made Bone of Christes Bones and fleashe of Christes fleash An other ende is to ioigne vs al togeather And so likewise writeth S. Paule of Baptisme Nos omnes in vnum corpus Baptizati sumus Al wee are Baptised into one â—ody And therfore saith S. Augustine In nullum nomen Religionis seu verum seu falsum coagulari homines possunt nisi aliquo signaculorum vel Sacramentorum visibilium consortio colligentur Men can not be brought into any name of Religion be it true or false vnlesse they be ioigned togeather with the bande of visible Signes or Sacramentes And not withstandinge Dionysius speaketh plainely of bothe these endes yet it pleaseth M. Harding in his allegation onely to name the one and to concele the other and by the affirmation of the one vntruely to conclude the denial of the other And as touchinge the later of these two endes the same Dionysius in the same Chapter that M. Hardinge here allegeth writeth thus Sancta illa vnius eiusdem Panis poculi communis pacifica distributio vnitatem illis diuinam tanquam vnà enutritis praescribit That holy common and peaceable distribution of one Breade and one Cuppe preacheth vnto them a heauenly vnitie as beyng menne fedde togeather And Pachymeres the Gréeke Paraphrast expoundinge the same place hath these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that common diete and consent farther bringeth vs into the remembrance of the Lordes Supper What so euer M. Hardinge haue saide I recken it wil hereby appeare vnto the indifferent reader that these woordes doo sufficiently declare both the common receiuinge of the Sacrament and also the knittinge and ioyninge of many togeather Now let vs examine this reason The Communion hath his name of the effect for that it ioyneth vs vnto God Ergo sayth M. Hardinge it signifieth not the communicatinge of many togeather Surely this argument is very weake I wil not say It is vnlearned or procéedeth of ignorance He shoulde néede a newe Logique that would assay to make it good Nay it may muche better be replied what effecte can this Sacrament haue or whome canne it ioyne to God but onely suche as doo receiue it Or what effecte can the Sacrament of Baptisme worke but onely in them that receiue Baptisme Without al question theffecte that Dionysius meante standeth not in this
Theophilus against Iohn Bishop of Hierusalem Quod scribit nos tecum pergere Romam Ecclesiae communicare ei à qua videmur coÌ„munione separati non necesse est ire tam longè hic in Palaestina eodem modo ei iungimur Et ne hoc quod procul sit In viculo Bethlehem presbyteris eius quantum in nobis est Communione sociamur Where as he writeth that I am goeinge with thee to Rome to Communicate with the Churche there from whiche we be diuided by Communion it is nothinge needeful to goe so farre For beyng here in Palestine we are ioyned to the same Church in like maÌ„ner And let him not make mater that it is so farre of For beyng here in the litle towne of Bethleem as muche as in vs lieth we ioine in Communion with the Priestes of Rome He saithe as muche as in vs lieth whereby he excepteth onely the vse of the Sacraments together For otherwise they had Communicated throughly in al thinges these woordes as muche as in vs lieth shoulde not haue néeded The errour of these M. Hardinges reasons is called Fallacia aequiuocationis That is a falseheade in reasoninge risinge by the craftie handlinge of one woorde that hath twoo or moe significations whereby one thinge is laide foorth in shewe and an other is concluded This woorde Communio beinge one importeth twoo thinges Consent in Religion and the Ministration of the holy Mysteries The one is spiritual the other corporal The one requireth circumstance of place the other requireth no place Therefore to say S. Hierome and S. Augustine beyng so farre a sunder did Communicate in Religion ergo they did Communicate in breakinge and receiuinge the Sacrament hath no more order in sequele then if M. Hardinge woulde reason thus S. Hierome and S. Augustine did communicate in Spirite ergo they did also communicate in Bodie Or thus Their Sprites were togeather ergo their Bodies were togeather So might he aswel say The Sprite of Elizeus was with Giezi his man vpon the way ergo the bodie of Elizeus was with Giezi vpon the way Or The Sprite of Paule was with the Corinthians ergo his bodie was with the Corinthians By this argument M. Hardinge might very directly haue concluded againste him selfe The whole Churche of God is but one house and al the members of the same doo Communicate togeather in Faithe and Sprite Hereof we may founde the maior Euery particular Churche ought to be a resemblance of the whole Churche and this particular Communion ought to be a resemblance of that general Communion That general Communion is common to al and euery member receiueth his parte ergo the particular Communion ought to be ministred commonly vnto al and euery member to receiue his parte Or thus The Ministration of the holy Communion representeth the coniunction and felowship that we haue in Faithe And as S. Cyprian saithe that Christian men are ioyned togeather with vnseparable Charitie the Lordes Sacramentes doo declare But Christian people being assembled in one Churche doo Communicate in Faith al togeather ergo beinge so assembled they ought to Communicate in Sacramentes al togeather But M. Hardinge of the nature of this woorde Communio séemeth to fashion out farre other argumentes It is called Communio saithe he ergo it may be Priuate It is called Communio ergo it may be receiued of one alone It is called Communio ergo the Prieste may receiue it without communicantes O M. Hardinge weighe your argumentes better before you sende them thus abroade You shal lesse offende God and your owne conscience you shal lesse deceiue your brethren and children shal take lesse occasion to wounder at you Now to adde a litle more hereunto toutchinge the nature of this woorde Communio wherein you so vncourteousely charge al others with ignorance and lacke of learninge as it pleaseth you to doo through out your whole booke I thinke it not amisse to shew you what certaine writers bothe olde and newe haue thought and written in that behalfe I néede not here to allege the woordes that S. Paule vseth touchinge the holy Communion We are al one Breade al one Bodie as many as doo Communicate of one Breade Neither that S. Hierome saithe The Lordes Supper must be common Neither that Chrysostome â–ª The thinge that is the Lordes they make Priuate But the Lordes thinges are not this seruantes or that seruantes but common to al Neither that S. Augustine saithe Hunc cibum potum societatem vult intelligi Corporis membrorum suorum He woulde haue vs to vnderstande that this Meate and Drinke is the felowship of his Bodie and of his members Neither that Chrysostome saithe Quidnam appello Communicationem Idem ipsum Corpus sumus Quidnam significat Panis Corpus Christi Quid fiunt qui accipiunt Corpus Christi What cal I the Communication or Communion we are al one selfe same Bodie What signifieth the Breade The Bodie of Christe And what are they made that receiue it The Bodie of Christe Although these Fathers by these woordes doo manifestly declare that the holy Mysteries in their time were diuided commonly to the whole people yet wil I take no aduantage thereof for that M. Hardinge wil replie they come not precisely to the nature of this woorde Communio Therefore I wil note one or twoo others and such as M. Hardinge can not denie but they speake directly to the mater Pachymeres a Gréeke writer the Paraphrast vpon Dionysius hath these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore saithe he hath this Father Dionysius called it the Communion for that then al they that were woorthy did Communicate of the holy Mysteries Thus Pachymeres a man of late yéeres wrote vpon the same Booke of Dionysius and we may safely thinke he vnderstoode his authors minde as wel as M. Hardinge He saithe Communio is so called of that we doo Communicate togeather But M. Hardinge thinketh otherwise and constantly saith it is not so Haimo writinge vpon S. Paules Epistles saithe thus Calix appellatur Communicatio quasi participatio quia omnes Communicant ex illo The Cuppe is called the Communication whiche is as much as participation bicause al doo Communicate of it Hugo Cardinalis saithe thus Post hoc dicatur Communio quae appellatur vt omnes communicemus Afterwarde let the Communion be saide whiche is so called that we shoulde al Communicate And he saithe further Vel dicitur Communio quia in Primitiua Ecclesia populus Communicabat quolibet die Otherwise saith he it is called the Communion for that the people in the Primitiue Churche did Communicate euery day Gerardus Lorichius Dicitur Communio quia concorditer de vno pane vno â—alice multi participamus Et Communio participationem coÌ„municationem significat It is called Communio bicause we doo communicate togeather agreeably of one Breade and one Cuppe And this
Breade and not that Breade that it is called That is to say the Sacrament of Christes Body or the Mysterie of any Holy thinge as Christian men beléeue of it like as Chrysostome also saith of the water of Baptisme Ethnicus cum audit lauacrum Baptismi persuadet sibi simpliciter esse aquam A Heathen when he heareth of the bathe of Baptisme beleeueth it is nothing els but plaine wâ—ter But that the thinge whiche our bodily mouthe receiueth is very Breade both the Scriptures and also the olde Catholike Fathers haue put it out of doubte S. Paule fiue times in one Chapter nameth it Breade Cyrillus saithe Christe vnto his faithful Disciples gaue peeces of Breade And S. Augustine saithe The thinge that ye see is Breade as your eyes beare you witnesse I passe by Gelasius Theodoretus Chrysostome Origen Iustinus Martyr Irenaeus Clemens and others who altogeather with one consent haue confessed that in the Sacrament there remaineth the nature and substance of Breade Wherefore it is muche presumed of M. Hardinge to say there remaineth no Breade specially hauing nothing to beare him in his Authour here alleged Yet for aduantage he hath also falsified Tertullian Englishing these woordes Illum panem Him as if it were the person of a man as Thomas Ualois writinge vpon S. Augustine De ciuitate Dei hath turned this woorde Apex which was the tufte or creaste of the Flamines hatte into a certaine Chronicler that wrote stories Or as the Diuines of late yeres vpon the Gospel of S. Iohn of this Greeke woorde Lonche whiche signifieth a Speare haue made Longinus the Blynde knight If Tertullian had not meante Illum Panem that Breade he woulde not haue saide Illum at al but rather Illud referringe the same vnto Corpus A smal difference betwéen Him and It. So was there smal difference between Sibboleth and Shibboleth Yet was it sufficient to discrie the traitour And where as M. Hardinge thus hardly and violently contrary to the phrase and manner of speache and as it may be doubted contrary to his owne knowlege and conscience hath Translated Illum Panem Him so as to my remembrance neuer did man before meaninge it was the very person of a man that the woman had in hir hande and did eate before other meates Cyrillus saithe Non asseueramus anthropophagiam Wee teache not our people to eate the person of man But who can better expounde Tertullians minde then Tertullian him selfe In his Booke De Corona militis speakinge of the same mater he calleth it Sacramentum Eucharistiae The Sacrament of thankes geuinge And against Marcion he writeth thus Christus non reprobauit panem quo Corpus suum repraesentat Christe refused not the Breade wherewith he representeth his Body And S. Augustine likewise saith In sacramentis Videndum est non quid sint sed quid significent Touching Sacramentes wee must consider not what they be in deede but what they signifie So also saithe S. Chrysostome Ego non aspectu iudico ea quae videntur sed mentis oculis Corpus Christi video I iudge not those thinges whiche are seene after the outwarde appearance but with the eyes of my minde I se the Body of Christe This is the thinge that the husbande beinge a Heathen coulde not see For beléeuinge not in Christe he coulde not vnderstande that the Breade should be the Sacrament or Mysterie of Christes Body And that this was the very meaninge of Tertullian it may wel appeare by the woordes that immediatly folow The husbande saithe he wil doubte whether it be poyson or no and therefore wil dissemble and beare for a while that at length he may accuse his wife for poysoninge before a Iudge and doo hir to death and haue her dower Touchinge S. Augustine and Origen the portion so taken was to be vsed with reuerence as beinge the Sacramente of Christes Body and so ought wée also reuerently to haue and to order the water of Baptisme the Booke of the Gospel and al other thinges that be of God as the Iewes were also commaunded to keepe their Manna reuerently in a golden potte Tel me saith S. Augustine Whether of these twoo thinges trowe ye to be the greater the Body of Christe meaninge thereby the Sacrament of Christes Body or the woorde of Christe If ye wil answeare truely ye must needes say that the woorde of Christe is no lesse then the Body of Christe Therefore looke with what diligence ye take heede when the Body of Christe is ministred vnto you that no parte thereof fal vnto the grounde euen so with like â—â—igence must ye take heede that the woorde of God beinge once receiued be not loste from a pure harte Likewise S. Chrysostome touchinge the same Si haec vasa sanctificata ad priuatos vsus transferre siâ— periculosum est in quibus non est veruÌ„ Corpus Christi sed Mysterium Corporis Christi continetur If the mater be so daungerous to put these sanctified vessels vnto priuate vses wherein is conteyned not the very Body of Christe but the Mysterie or Sacrament of Christes Body c. Al these authorities doo declare that the Sacramentes of Christe ought discreetly and reuerently to be vsed The storie that S. Cyprian reporteth as it sheweth the manner of kéeping of the Sacrament so it seemeth also to shew that God was offended with the same â–ª The like whereof hath often béen séen in the water of Baptisme and in other Holy thinges as appeareth by Nicephorus and others in sundrie places Therfore this authoritie serueth M. Hardinge to smal purpose vnlesse it be to prooue that as God was then displeased with Sole receiuinge in priuate houses so he is now displeased with Sole receiuing in the Masse Concerninge the storie of Serapion here are interlaced many faire woordes for increase of credite that it was written by Dionysius Alexandrinus and recited by Eusebius as though the sicke man had onely desired his Housel before he departed nothing els But the special mater wherevpon the storie is grounded is passed by Eusebius recordeth in plaine woordes that the booke wherein Dionysius wrote this storie was intituled De Poenitentia Whereby he geueth to vnderstande that the Sacrament then was not generally sente home to al mens houses but onely vnto them that were excommunicate and might not receiue in the Congregation emonge the faithful and nowe laye in despayre of life The case stoode thus Serapion in the time of persecution for feare of death had offered Sacrifice vnto an Idol The faithfull beynge therewith fore offended put him out of their Congregation and gaue him ouer to Sathan He beinge thus leaste as an Heathen and an Idolater mought neither resorte to the common Churche nor Pray nor receiue the holy Communion or any other spiritual comforte amonge his brethren So harde the Churche was then to be
were Bishop in Millaine two and twentie yéeres and more beinge also so holy a man as few the like in those daies yet M. Hardinge can not learne that euer he saide priuate Masse but onely when he lay breathlesse in his death bedde M. Hardinge The .23 Diuision Nowe that I haue thus proued the single Communion I vse their owne terme I desire M. Iuel to reason with me soberly a woorde or twoo Howe say you sir Doo you reproue the Masse or doo you reproue the Priuate Masse I thinke what so euer your opinion is herein your answeare shal be you allowe not the Priuate Masse For as touchinge that the oblation of the Bodie and Bloude of Christe done in the Masse is the Sacrifice of the Churche and proper to the newe Testament 33 commaunded by Christe to be frequented accordinge to his institution if you denie this make it so light as you liste al those authorities whiche you denie vs to haue for proufe of your greate number of articles wil be founde against you I meane Doctours general Councels the most auncient the examples of the primitiue Churche the Scriptures I adde further reason consent vniuersal and vncontrolled and tradition If you denie this you must denie al our religion from the Apostles time to this day and now in the ende of the worlde when iniquitie aboundeth and charitie waxeth colde when the Sonne of man cominge shal scarsely finde faithe in the earthe beginne a newe And therefore you M Iuel knowinge this wel yenough what so euer you doo in deede in woorde as it appeareth by the litle booke you haue set foorth in printe you pretende to disallowe yea most vehemently to improue the Priuate Masse The B. of Sarisburie Hitherto M. Hardinge hath brought Doctours without Reason nowe he bringeth Reason without Doctours And howe say you sir saithe he Doo you reproue the Masse Or doo you reproue Priuate Masse I trust he hath not so soone forgotten wherof he hath discoursed al this while Neither dothe the mater reast vpon that pointe what I liste to allowe or disallowe but what he can proue or not proue by the Scriptures and by the auncient Councels and Fathers But marke wel good Christian Reader and thou shalt sée how handesomely M. Harding conueieth and shifteth his handes to deceiue thy sighte Firste he hath hitherto foreborne bothe the name and also the proufe of Priuate Masse and onely hath vsed the woordes of Sole Receiuinge and Single Communion and so hath taken paines to proue that thinge that was neuer denied and that thinge that we denie and wherein the whole question standeth he hath leafte vtterly vntouched Now he demaundeth whether I reproue the Masse or the Priuate Masse what meaneth this that Priuate Masse and Sole Receiuing be so sodainely growen in one Surely M. Hardinge wel knoweth that the nature of these woordes is not one Neither who so euer receiueth alone dothe therefore of necessitie say Priuate Masse This so sodaine alteringe of termes may bréede suspicion That he further interlaceth of the Sacrifice of the Newe Testament is an other conueyance to blinde thy sight as vtterly nothinge makinge to this purpose For neither doth the Sacrifice importe Priuate Masse nor dooth Sole Receiuinge implie the Sacrifice Yet for shorte aunsweare we haue that onely Sacrifice of the Newe Testament that is the Bodie of Iesus Christ vpon the Crosse ▪ that Lambe of God that hath taken awaye the sinnes of the worlde The vertue of whiche Sacrifice endureth for euer To this euerlastinge Sacrifice the Sacrifice that is imagined in the Masse is méere iniurious And where as M. Hardinge saith If you denie this you must denie al our Religion from the Apostles time vntil this day These be but emptie woordes without weigh and proue nothinge In my litle Booke saith he I disallowe the Priuate Masse If he fynde faulte with my Booke for that it is litle he might consider it is but a Sermon and therefore no reason it shoulde be great Yet is it a great deale longer then eyther Hippolytus Martyr or the fable of his Amphilochius of whom notwithstandinge their shortnesse he maketh no smal accompte And where he saithe I dissallowe Priuate Masse I disallowe that thinge that infinite numbers of Godly and learned men haue disallowed and that M. Hardinge him selfe not longe sithens openly and earnestly disallowed bothe in Schooles and Pulpittes vntil he was sodainely perswaded to the contrary onely by the alteration of the state Of these twoo woordes Priuate Masse I can no better saye then S. Gregorie sometime saide of that Antichriste shoulde be called Deus God Si quantitatem vocis perpendimus sunt duae syllabae sin pondus iniquitatis vniuersa pernicies If wee weight the quantitie of the woorde they are but two syllables but if we wey the weight of the wickednesse it is an vniuersal destruction M. Hardinge The .24 Diuision Vpon this resolution that the Masse as it is taken in general is to be allowed I enter further in reason with you and make you this argument If Priuate Masse in respecte onely of that it is Priuate after your meaninge be reproueable it is for the single Communion that is to saie for that the priest receiueth the Sacrament alone But the single Communion is lawful yea good and godly Ergo the Priuate Masse in this respecte that it is Priuate is not reproueable but to be allowed holden for good and holy and to be frequented If you denie the firste proposition or Maior then muste you shewe for what els you doo reproue Priuate Masse in respecte onely that it is Priuate then for single Communion If you shewe any thinge els then doo you digresse from our purpose and declare that you reproue the Masse The Minor you cannot denie seinge you see howe sufficiently I haue proued it And so the Priuate Masse in that respecte onely it is priuate is to be allowed for good as the Masse is The B. of Sarisburie Out of al these former authorities of Tertullians Wife Monkes in the wildernesse Laye menne Wemen and Boyes M. Hardinge geathereth this conclusion whiche as he woulde haue folke thinke standeth so soundely on euery side that it cannot possibly be auoided The Priuate Masse is single Communion Single Communion is lawful Ergo Priuate Masse is lawful This Syllogisme vnto the vnskilful may séeme somewhat terrible as a visard◠vnto a childe that can not iudge what is within it But M. Hardinge that made it knoweth it is vaine and woorthe nothinge And that it may the better appeare I wil open the errour by an other like The Ministration of Priuate Masse is a single Communion Single Communion is lawful for a woman Ergo the Ministration of Priuate Masse is lawful for a woman It is al one kinde of argument of lyke forme and like termes And as this is deceiteful so is the other likewise deceiteful The errour is in the Seconde Proposition whiche is called the
heare but to sée Masse And for so muche as M. Hardinge séemeth to delite him selfe with this kinde of speache To heare Masse To the entente he may make some simple body beléeue that the people hearinge that they vnderstande not are neuerthelesse wel and deuoutly occupied and therein followe the order of the Primitiue Churche I wil also demaunde of him what learned Doctour or Auncient Father euer tooke Hearing in that sense Surely Christe in the godly ioyneth hearinge and vnderstandinge bothe togeather Thus he saith Audite intelligite Heare ye and vnderstande ye And the wise man saithe If thou geue thine eare thou shalt receiue knowledge And God himselfe in the Deuteronomie saith Thou shalt reade the woordes of this Law in the presence of al the people of Israel c. That they hearinge may learne and feare the Lorde your God and may keepe and fulfil al the woordes of this law And in the booke of Kinges it is written thus Loquere nobis Syriacâ— nam audimus Speake to vs in the Syrian tongue For wee heare it That is to say For wee vnderstande it And to that vse hath God endewed vs with the sense of hearing that thereby wée might learne and atteine knowledge And therefore Aristotle calleth hearinge the sense of vnderstanding For hearing voide of al manner vnderstanding is no hearing Cicero saithe In illis linguis quas non intelligimus quae sunt innumerabâ—les surdi profectò sumus In the tongues that wee vnderstande not which are innumerable wee are doubtlesse deafe and heare nothing By this it appeareth that the simple people hearing Masse in a straunge language is deafe heareth no Masse at al. The Emperour Iustinian saith NoÌ„ multuÌ„ interest vtâ—um abfuerit tutor cum negotiuÌ„ contraheretur an praesens ignorauerit quale esset quod contrahebatur There is no greate difference whether the Tutour were absente when the bargaine was made in the behoufe of his Pupil or being present vnderstoode not the manner of the bargaine Likewise also in an other place he saithe Coram Titio aliquid facere iussus non videtur praesente eo fecisse nisi is intelligat He that is coÌ„maunded to doo a thing in the presence of Titius seemeth not to doo it in his presence onlesse he vnderstande it Upon the whiche woordes Alciat writeth thus Quid opus erat eius praesentiam adhibere qui quod agatur non intelligat Siquidem aiebat Epicharmus philosophus MenteÌ„ esse quae videt non oculos Qui igitur animo non adest abesse videtur what nâ—edeth his presence that vnderstandeth not what is done For the Philosopher Epicharmus saith It is the minde that seeth and not the eies Therfore he that is not present with his minde to vnderstande what is doone may be taken for absent I haue alleged these authorities rather then other for that in them wée may see the very light and sense of Nature How then can M. Harding thinke he may steale away inuisible vnder the cloke of these woordes of hearinge Masse Uerely in the sauour iudgement of common reason it is as strauÌ„ge as fonde a speache to say I wil heare Masse As it is to say I wil see the Sermon For what is there in the Masse that the vnlearned can heare The oblation that they imagin is an outwarde action or dooinge and therfore is to be séen not to be hearde The Consecration as they vse it is spoken in silence may not in any wise be hearde Their Communion is none at al and therefore cannot be hearde These be the three substantial partes wherof as M. Harding saith the whole Masse consisteth How then can he say The vnlearned man heareth Masse that heareth not one parte of the Masse If by this woorde Masse he vnderstande the praiers that be saide in the Masse the vnlearned vnderstandeth them not and therefore heareth them not Chrysostome speakinge of him that heareth the praiers in a straunge vnknowen tongue saithe thus Tâ— rectè oras Spiriâ—u scilicet concitatus sonas sed ille nec audiens nec intelligens ea quae dicis paruam ex ea re vtilitatem capit Thou praiest wel for thou soundest out woordes beinge moued â—y the Spirite but the vnlearned neither hearinge nor vnderstandinge what thou sayste hath thereby but smal profite Likewise saith S. Pauleâ— Qui loquitur lingua non hominibus loquitur sed Deo Nullus enim audit He that speaketh with tongue speaketh not vnto men but vnto God For no man heareth him M. Hardinge saith The vnlearned heareth the Masse and other prayers ye although he vnderstande not one woorde that is spoken But S. Paule and S. Chrysostome saye The vnlearned heareth not bicause he vnderstandeth not God saithe vnto the wicked and not vnto the Godly Ye shal heare with your eares and shal not vnderstande Now let vs sée what M. Hardinge geathereth out of these two Councels Then of like saithe he specially in smal townes and villages they had Masse without the Communion of many togeather Of like was neuer good argument in any Schooles Thou séest Good Reader the best that here canne be had is but a gheasse and as it shal afterwarde appeare a very simple and a blinde gheasse It is a woonder to see so great a mater and so single proufes You haue taught the people that in your Masse Christe him selfe is Presently and Really Sacrificed for the sinnes of the worlde that al that euer he did or suffred for our sakes is liuely expressed in the same and that al Kinges Princes and other estates must needes stoope vnto it And yet was the same for the space of sixe hundred yeeres to be founde onely in poore Townes and Uillages and that onely by gheasse and blinde coniecture and none otherwise Or coulde it neuer al that while once entre into any Citie or good Towne And beynge so good a thinge can no man tel vs who published it and saide it firste But what if the very woordes of these Councels wherevpon M. Hardinge hath founded his Masse make manifest proufe against his Masse The woordes be these Al Secular Christian folke be bounde to receiue the Communion at the least thrise in the yere This Relaxation or Priuilege is graunted onely vnto the Secular Christians Whereof it foloweth necessarily that al Ecclesiastical persons as Priestes Deacons Clerkes others what so euer of the sorte were not excepted but stoode stil bounde to receiue orderly as thei had doone before and that was at al times when so euer there was any Ministration And so by the plaine woordes of these Councels the priest receiued not alone neither hath M. Hardinge yet founde out his Priuate Masse But that the whole mater may the better appeare not by gheasse or ayme but by the very Ecclesiastical order of that age we must vnderstande that
better perceiue the fraude I must doo thée Christian Reader to vnderstande that in the time of the Apostles some that were Baptized receiued the Holy Ghost in sensible signes and were hable immediatly some to speake sundrie tongues some to woorke other miracles Some others receiued no suche miracle but Baptisme onely as they of Samaria that were Baptized by Philip. Therefore saith S. Luke Peter and Iohn praied for them that they also might receiue the Holy Ghost in visible signes as wel as others For the Holy Ghost vntil that time was come vpon none of them but onely they were Baptized in the name of the Lorde Iesus by this woorde Onely excluding nothing els but the outwarde miraculous giftes of the Holy Ghost But M. Harding transposeth and shifteth S. Lukes woordes at his pleasure and placeth this woorde Onely in the ende and therby excludeth the essential forme of Baptisme as if they had béene Baptized in the name of Christe Onely and so not in the name of the Father and of the Holy Ghost This errour must néedes holde by the canâ—asinge of the Scriptures To Baptize In the name of Christe is to Baptize according to the Order Institution Commaundement of Christe Neither doo these woordes In the name of Christe importe that Baptisme was ministred in the name of Christe onely in none other name biside no more then these woordes Paule the seruant of Iesus Christe doo importe that Paule was the Seruant of Christe onely and so not the Seruant of God the Father nor of the Holy Ghost Or these woordes that Paule spake vnto the keeper Beleeue in the Lorde Iesus doo discharge him from beléeuing in the other twoo persons of the holy Trinitie Doubtlesse he must be very bolde with the Scriptures of God that wil presume hereby to prooue either that the Apostles altered the essential forme of Baptisme or that they proclaimed them Heretiques that in Baptizinge woulde folow Christes Institution The obiection of wasshing of féete is common hath been often answeared S. Bernarde calleth it a Sacrament I graunte But S. Bernarde is a Doctour but of late yeres and therefore his authoritie herein must weigh the lighter Neither dooth he so cal it according to the nature and common Definition of a Sacrament For neither was there any certaine element namely chosen nor any special woordes appointed to make it a Sacrament nor any promisse of Grace thereto annexed Onely he calleth it a Sacrament by a general kinde of takinge And in that meaning S. Hilarie saithe The Sacrament of Praieâ— the Sacrament of Fasting the Sacrament of Fulnesse the Sacrament of Thirste the Sacrament of Weeping And S. Bernarde in an other place in like sorte saithe The Sacrament of a painted Crosse and in this place he saith that the washinge of féete betokeneth the washing and purging of venial sinnes whiche signification he calleth a Sacrament But Christe saithe I haue geuen you an example that as ye haue seen me doo ye also doo the like Therefore saith M. Hardinge this commaundement byndeth as wel as the other Drinke ye al of this How may a man trust M. Hardinge in the darke that wil thus deceiue him in the light For he knoweth that the washinge of feete was neither Institution of Christe nor any parte of the Sacrament nor specially appointed to be doone by the Apostles nor the breache thereof euer déemed Sacriledge as Gelasius writeth of this disorder of the halfe Communion Whether the Apostles for any time after Christes Resurrection obserued it or no it appeareth not Neither is there any thing to my remembrance writen of it As wée may perceiue by S. Paule it was an office more belonging vnto wemen then vnto men And it séemeth by S. Augustine that this Ceremonie in the Churche had relation vnto some other cause and not vnto the Institution of Christe neither to the example or practise of the Apostles For thus he writeth vnto his fréende Ianuarius touching the same If thou demaunde vpon what consideration this Ceremonie of washinge feete beganne first notwithstandinge I haue wel thought of it yet can I finde nothinge that seemeth more likely then this for that the bodies of them that had appointed to be Baptized at Easter being il chearished by reason of the LeÌ„ten fast woulde haue had some lothsomnesse in the touchinge onlesse they had beene washte at some time before And that therefore they chose this day chiefely to that purpose vpon whiche day the Lordes Supper is yerely celebrate Here S. Augustine saithe it was the fulsomnesse of the bodies and lothsomnesse of the senses that first began this Ceremonie and not the Institution or commaundement of Christ. But as touchinge the Ministration of the Communion in Bothe Kindes it is most certaine that the Apostles vsed it and that Christ commaunded it to be vsed stil vntil his comminge With what indifferent iudgement then can M. Hardinge thus compare these thinges togeather a Sacrament with no Sacrament an Institution with no institution a thing that in the Primitiue Church was euery where vsed with that thing wherof no proufe can be made that vpon Christes commaundement it was euer vsed Neither did Christe therefore so abase him selfe to washe his Disciples féete to the intente they according to the letter should doo the same but in him selfe to shew them a perfite example of humilitie â–ª For they were yet in a déepe dreame that Christe should come like a Kinge with al worldly Maiestie and that they should be Princes sit with him to rule the worlde Therfore to breake them out of this sleape he tooke vpon him this vile and seruile office that they might sée that his comming was to serue them and therefore might learne humilitie by his example one of them to serue an other In like manner Christe set a childe before his Disciples willed them al to be as children He bad them to shake of the dust from their shoes to carie neither rodde nor scrippe aboute them and to salute no man vpon the way not that they shoulde practise these thinges according to the rigour of the woordes but to the intent that by the same they might be induced to a déeper vnderstanding Such was the Sacrament and meaning of the Washing of féete The reasons that follow are of like value For Christ said not Doo this after supper or sittinge or at a table or beinge so many togeather Neither did the Apostles euer so vnderstande his woordes But when he had Ministred the Sacrament vnto his Apostles in Bothe Kindes he bade them doo the same that he had doone and so they vnderstoode his woordes and Ministred the Sacrament vnto the people in Bothe kindes accordingly The woordes of S. Cyprian here alleged are spoken of sprinkeling or powring on water ouer them that were Baptized which is but a Ceremonie and therefore ought to be at
vnder One Kinde is open Sacrilege The B. of Sarisburie Here M. Hardinge complaineth wée doo him wronge to allege this Canon against him for that he beléeueth euen as Gelasius did that whole Christe is in eche parte of the Sacrament It is very muche to allege Gelasius faithe without his woordes or to founde any new faithe as this is without some kinde of proufe This is M. Hardinges grosse errour and not Gelasius or any other of the Catholike Fathers faithe If the holy Fathers had so beléeued they had woordes and were hable to vtter it If this had beene the faithe of the Catholike Churche it had not beene keapte so longe in silence As for Gelasius his owne woordes are sufficiente to declare his faithe Thus he writeth against Nestorius and Eâ—tyches Sacramenta quae sumimus Corporis Sanguinis Christi diuinae res â—unt propter quod per eadem diuinae efficimur consortes naturae Et tamen esse non definit substantia vel natura Panis Vini The Sacramentes of Christes Body and Bloud that wee receiue are a godly thinge and therefore by the same wee are made partakers of the diuine nature yet there letteth not to be the substance or nature of Breade and Wine This was Gelasius faithe touching these portions of the Sacrament Now hath M. Hardynge diuised an other Mysterie of the woonderful coniunction of God and Man in Christe whereof Gelasius spake not one woorde in this place neither was it any thinge to his purpose to speake of it Bisides this he imagineth Gelasius to geue a law that no man shoulde diuide that Mysterie whereas it neuer lay in the power of man to diuide it Neither had that béene a diuision but an vtter dissolution of the Mysterie Thus so he may seeme to saye somewhat he weigheth not greately what he saye examininge eche thinge as S. Augustine saithe Non in staâ—era aequa diuinarum Scripturarum sed in statera dolosa Consuetudinum suarum Not in the iuste balance of the holy Scriptures but in the deceitful and false beames of his owne customes Of the Cuppe he maketh the Breade Of the Breade he maketh the Cuppe Of one he maketh bothe Of bothe he maketh one Of one Mysterie he maketh an other and thus they deale euen as Irenaeus writeth of the Heretique Ualentinus Ordinem textum scripturarum supergredientes quantum in ipsis est soluentes meÌ„bra veritatis tranferunt transfingunt alterum ex altero facientes seducunt multos ex his quae aptant ex Dominicis eloquijs malè composito phantasmati Ouerrenninge the order and texte of the Scriptures and as muche as in them lieth dismembring the lymmes of the trueth they alter and transpose maters and makinge one thinge of an other they deceiue many by that they geather out of the Lordes woordes and ioyne to their il fauoured phantasie The Mysterie whereof Gelasius speaketh is the holy Sacrament whiche al be it it stande of two partes yet is it one Sacrament and not twoo The Manichées diuided the same takinge one parte and leauinge the other And this is it that Gelasius calleth Sacrilege Here it is further surmised that Leo and Gelasius by their Decrées restoared the Catholike people againe to the vse of Bothe Kindes This is vtterly vntrue And may be gheassed by M. Hardinge but cannot any way be prooued The Decrées of Leo and Gelasius be abroade and may be knowen But where are these Decrees In what Bookes are they written Or who euer made mention of them Uerely these godly Fathers reprooued the Manichées for their Sacrilege and not the Catholikes and commaunded suche as had offended to correcte their faultes and not suche as were faultlesse But how coulde the Manichees haue beene knowen saith M. Hardinge Onlesse the Catholike people amonge whom they receiued had Communicate in One Kinde This question is out of course I might better saye Nay how coulde the Manichees haue beene knowen if they and the Catholikes had receiued in One Kinde bothe a like For this is the token that Leo woulde haue them knowen by SanguineÌ„ redemptionis nostrae haurire detrectant They refuse to drinke the Bloud of our Redemption By these woordes it is cleare that the Cuppe was offred orderly vnto them as vnto others but they refused it Thou séest good Christian Reader that M. Harding notwithstandinge he be driuen to leaue his owne fellowes to shifte one Mysterie for an other to imagine new lawes and new Decrées that were neuer hearde of to change him selfe into sundrie formes and to séeke al manner hoales to créepe out at yet at laste hath founde by the authoritie of Leo whom he him selfe allegeth that the Catholike people receiued the whole Communion vnder Bothe Kindes accordinge to Christes Institution and that the patrones and founders of his halfe Communion were olde wicked Heretiques named the Manichées that the same is the diuision of one whole intiere Mysterie and therefore by the authoritie of Gelasius may wel be called open Sacrilege Now to shew what might be saide of our side were labour infinite For our Doctrine taketh no authoritie of Priuate Folke of Wemen of Forcelettes of Naptkins of Sicke Bodies of Deathe Beddes of Miracles of Fables of Children and of Madde men whiche be the onely groundes of al that M. Hardinge séemeth hitherto hable to say But of Christes Institution of the Scriptures of the Practise of the Apostles of the vsage of the Primitiue Churche of olde Canons of auncient Councels of Catholike Fathers Gréekes and Latines Olde and New euen of Clemens Abdias and Amphilochius whiche are M. Hardinges peculiar Doctours S. Chrysostome saithe In the receiuing of the holy Mysteries there is no difference betweene Priest and people Dionysius saith The vnitie of the Cuppe is diuided vnto al. Ignatius saith One Cuppe is diuided vnto the whole Churche S. Augustine saith Wee drinke al togeather bicause wee liue al togeather But to recken vp the authorities of antiquitie as I saide it woulde be infinite The Scholastical Doctours of very late yeres haue séene and testified that M. Hardinges doctrine is but new Thomas of Aquine saithe In quibusdam Ecclesiis prouidè obseruatur vt populo Sanguis non detur In certaine Churches it is prouidently obserued that the Bloud be not geuen to the people In certaine Churches he saith Not in al Churches Likewise Durandus In multis locis Communicatur cum Pane Vino id est cum toto Sacramento In many places they Communicate with Breade and Wine that is to say with the whole Sacrament In many places he saith but not in al places Likewise Alexander de Hales a great Schole Doctour Ita ferè vbique a laicis fit in Ecclesia Thus the lay people in the Churche for the moste parte doo For the moste parte he saithe but not in al partes And Linwoode in his Prouincialles Solis celebrantibus sanguinem sub specie vini
holdeth thy head and neither Angel nor Archangel nor any other power dareth to approche and touche thee S. Augustine saith Paulus Baptizauit tanquam Minister Dominus Baptizauit tanquaÌ„ potestas Paule Baptized as a Seruante The Lorde Baptized as the power it selfe Againe Nec iam Baptizare cessauit Dominus sed adhuc id agit Non ministerio Corporis sed Inuisibili opere Maiestatis The Lorde letteth not yet to Baptize but continueth Baptizing stil not by the Ministerie of his Bodie but by the Inuisible worke of his Maiestie So likewise saith Leo the Bishop of Rome Christus dedit Aquae quod dedit Matri Virtus enim Altissimi obumbratio Spiritus Sancti quae fecit vt Maria pareret Saluatorem eadem facit vt Regeneret Vnda Credentem Christe geue vnto the Water the same that he gaue vnto his Mother For the power of the Highest and the ouershadowing of the holy Ghost that caused Marie to beare the Saueour the same causeth that Water dooth Regenerate the Beleuer It appeareth by these authorities that Christe in the Water of Baptisme sheweth his Inuisible and Omnipotent power Yet wil not M. Hardinge say that Christe is therefore Really and Fleashly Present in the Water of Baptisme Therefore it was but vaine labour to allege Christes Omnipotent power to prooue this Fleashly Presence in the Sacrament M. Hardinge The .5 Diuision These places of the Scripture and many other reportinge plainely that Christ at his Supper gaue to his Disciples his very Body euen that same whiche the day folowinge suffered Death on the Crosse haue ministred iust cause to the 130 godly and learned Fathers of the Churche to say that Christes Body is Present in this Sacrament Really Substantially Corporally Carnally and Naturally By vse of which Aduerbes they haue meante onely a trueth of beinge and not a way or meane of beinge And though this manner of speakinge be not thus expressed in the Scripture yet is it deduced out of the Scripture For if Christ spake plainely 131 and vsed no Trope Figure nor Metaphore as the Scripture it selfe sufficiently declareth to an humble beleuer and woulde his Disciples to vnderstande him so as he spake in manifest termes when he saide This is my Body whiche is geuen for you Then may wee say that in the Sacrament his very Body is Present yea Really that is to say in deede Substantially that is in Substance and Corporally Carnally and Naturally by whiche woordes is mente that his very Body his very Fleashe and his very humaine Nature is there not after Corporal Carnal or Natural wise but inuisibly vnspeakeably miraculously supernaturally spiritually diuinely and by way to him onely knowen The B. of Sarisburie By these woordes that Christe at his last Supper spake vnto his Disciples This is my Body it is plaine saith M. Hardinge that he gaue vnto them the very same Body that was Crucified the next day vpon the Crosse and vpon occasion therof the learned Fathers had iust cause to say that Christes Body is Really and Carnally in the Sacrament This argument is called Petitio Principij which is when a thinge is taken to make proufe that is doubtful and standeth in question and ought it selfe to be prooued This Fallax may wel beguile Children but emonge the Learned it is counted in reasoninge a greate folie The Order or Forme hereof is naught the Antecedent vnprooued the Consequent false as shal appeare M. Harding saith These woordes This is my Body must néedes be taken without Metaphore Trope or Figure euen as the plaine letter lieth and none otherwise So saith M. Hardinge onely vpon his owne credite But the olde Catholique Doctours of the Churche of whom he saith he hath suche stoare say not so S. Augustine S. Ambrose S. Hierome S. Chrysostome S. Basile Tertullian and others cal the Sacrament a Figure a Token a Signe an Example an Image a Similitude a Remembrance as hereafter God willinge shal be shewed more at large vpon better occasion in an Article specially touchinge the same Euen Duns him selfe with sundrie others of that side sawe that folowinge the very bare Letter we must needes saie That the Breade it selfe is Christes Bodie For so the woordes stande This Breade is my Bodie whiche were a greate inconuenience and a repugnance in Nature For saluinge whereof they are driuen to saie That Christ when he pointed to the Breade said This meante not This Breade but as they cal it Indiuiduum vagum Whiche is one certaine thinge in general but what one thinge they cannot tel but sure they be it was no Breade Est they expounde Erit that is to saie This shal be Againe Erit hoc est transubstantiabitur that is The Substance of thâ—s vncertaine General one thinge that noman knoweth shal be chaunged into the Substance of my Bodie Is giuen They expounde shal be geuen Is broakeÌ„ they expounde shal be broaken Do ye this they expounde Sacrifice ye this This Breade they expounde thus This that was Breade And where as these Uerbes stande togeather in order and Construction and rule al one Case Accepit Benedixit Fregit dedit He tooke He Blissed He Brake He gaue They are faine to shifte it thus He tooke the Breade He blissed it awaie and in place of it put an other substance He Brake the Accidentes or Shewes of Breade He Gaue his Bodie Upon these fewe woordes of Christ thus many Figures haue they imagined and bisides these a great many moe as in place more conuenient it shal be declared Yet saith M. Hardinge These woordes of Christ must of fine force be taken euen accordinge to the order Nature of the bare letter And this he saith is sufficient to the humble beleeuer Howbeit Christian humilitie standeth not in erroure but in trueth And S. Augustine saith as it is before alleged Ea demum est miserabilis animae Seruitus Signa pro Rebus accipere To take the Signes in steede of the thinges that thereby be signified is not the Humilitie of a Christian Faith but the miserable Seruitude of the Soule And Origen yâ— olde learned Father saith Si secundum Literam sequaris id quod dictum est Nisi manducaueritis Carnem Filij Hominis non habebitis vitam in vobis Litera illa occidit If yowe folowe these woordes of Christ accordinge to the Letter Onlesse ye eate the Fleashe of the Sonne of Man ye shal haue no life in yowe this Letter killeth Upon these groundes of his owne M. Hardinge reareth vp this Conclusion Then saithe he maie we saie that Christe is in the Sacrament Really c. In deede a man maie saie muche that hath no regarde what he say But if he wil saie as the Olde Godly Fathers saide then muste he saie Hoc est corpus meum hoc est Figura Corporis mei This is my
diuine Fleashe of whiche he spake him self My Fleashe is verily meate and my Bloude is verily drinke and Excepte ye eate my Fleashe and drinke my Bloude ye shal not haue life in you Or that Fleashe whiche was crucified and that Bloude whiche was sheadde by pearcinge of the souldiers speare And to the intent a man sholde not take this difference accordinge to the substance of Christe Fleashe and Bloude but accordinge to the qualitie onely S. Hierome bringeth a similitude of our Fleashe as of whiche it hath ben in double respecte saide Iuxta hanc diuisionem in Sanctis etiam diuersitas Sanguinis Carnis accipitur vt alia sit Caro quae visura est salutare Dei alia Caro Sanguis quae Regnum Dei non queant possidere Accordinge to this diuision diuersitie of Bloude and Fleashe is to be vnderstanded in Sainctes also so as there is one Fleashe whiche shal see the Saluation of God and an other Fleashe and Bloude which maie not possesse the Kingedome of God VVhiche two states of Fleashe and Bloude seeme as it appeareth to the vnlearned quite contrary But S. Paule dissolueth this doubte in the fiftenth Chapter of his first Epistle to the Corinthians saieinge that Fleashe of suche sorte as we beare aboute vs in this life earthly mortal fraile and bourthenous to the soule cannot possesse the Kingdome of God because corruption shal not possesse incorruption But after Resurrection we shal haue a spiritual gloriouse incorruptible and immortal Fleashe and like in figure to the gloriouse Bodie of Christ as S. Paule saith This corruptible Bodie must put on incorruption and this mortal immortalitie Then suche Fleashe or our Fleashe of that manner and sorte shal possesse the Kingdome of God and shal beholde God him self And yet our Fleashe nowe corruptible and then incorruptible is but one Fleashe in substance but diuerse in qualitie and propertie Euen so it is to be thought of our Lordes Fleashe as is afore saide The dewe weighinge of this difference geueth muche light to this matter and ought to staie many horrible blasphemies wickedly vtered against this most blessed Sacrament The B. of Sarisburie Here M. Hardinge muche troubleth his heade with a needles laboure and in the ende concludeth against him selfe For that the Sonne of God was made man euen like vnto one of vs thral and subiecte to the infirmities and miseries of this mortal life and that as he him self complaineth in the Psalme He seemed a vile woorme and no man the shame of the worlde and the outcaste of the people and that God the Father afterwarde auanced him with Glorie and sette him at his right hande aboue al Powers and Principalities and gaue him a name aboue al names and endewed him with a Spiritual and a glorious Bodie and vnited the same vnto the Godheade and crowned him with Honoure and Glorie Al these thinges are knowen euen vnto babes Children that haue benne Godly brought vp and haue learned the principles of their Faith And are so farre from al doubte emongst vs that we beleue Christe shal transforme our mortal bodies and make them like vnto the Bodie of his Glorie And therefore S. Augustine saith Corpus Domini pro ipsa coelesti habitatione coelestem accepit mutationem hoc nos sperare in die vltimo iussi sumus Idoe dicit Apostolus qualis Coelestis tales Coelestes id est immortales non solùm animis sed etiam corporibus The Bodie of our Lorde accordinge to that Heauenly habitation hath receiued a heauenly change and we our selues are commaunded at the last day to hoape for the same Therefore the Apostles saith As he is that is Heauenly so are they that are Heauenly that is to sâ—ie Immortal and that not onely in Soule but also in Bodie This is the confortablest Article of our beliefe and therefore with vs and with al other faitheful it is out of al doubte and question Onely Steuen Gardiner who for his Constancie and fastenes in his Religion woulde needes be called Constantius hath geuen the worlde to vnderstande by publique writinge that Christe is not yet fully possessed in this Glorie These be his woordes Tempus humilitatis Christi in conuersatione visibili terrena praestandae plané praeterijt Sed humilis Dispensationis tempus eo vsque manet dâ—onec tradiderit Râ—gnum Deo Patri The time of Christes humilitie in visible and earthely conuersation is vndoubtedly past But the time of the dispensation or seruice of his humilitie remaineth stil vntil he deliuer vp the Kingdome vnto God his Father Thus one of them saith Christes Bodie is Deified and become God An other saith it is yet stil in the dispensation and Seruice of humilitie and therefore is not yet Deified It seemeth they be not yet wel resolued of Christes Glorie howe muche or howe litle they maie allowe him Neither in deede haue they any certaine direction to guide them selues herein But onely as occasion is offred to shifte of obiections they are faine to take holde in any thinge true or false to serue theire turne A man maie wel saie vnto them as S. Augustine sometime saide vnto the Heretique Faustus Manicheus Dices Hoc pro me facit illud contra me Tu es ergo Regula Veritatis Quicquid contra te fuerit non est verum Thou wilt saie This thinge is for mee That thinge is against mee Then art thou the rule of trueth What so euer is against thee is not true But to what ende allegeth M. Hardinge the Spiritual state of Christes Glorious Bodie dooth he not remember that the Olde Heretique Abbate Eutyches mainteined his fantasies by the same and was deceiued Christes Bodie saide he is glorious Therefore it is changed into the very substance and nature of God and hath nowe no shape or proportion of a Bodie This is an olde Heresie longe sithence repreued by Leo Gelasius and other Olde Fathers and condemned by the Councel of Chalcedon very muche like vnto this of M. Hardinges if it be not fully the samo We beleue The Bodie of Christe is endewed with Immortalitie Brightnes Light and Glorie Yet is it neuerthelesse the same Bodie it was before And therefore S. Augustine saith Corpus Domini secundum substantiam etiam post Resurrectionem Caro appellata est The Bodie of our Lorde in respecte of the Substance of it yea after it is risen againe is called Fleashe And againe Dominus Corpori suo immortalitatem dedit Naturam non abstulit The Lorde gaue to his Bodie immortalitie But he tooke not awaie the Nature or Substance of it And notwithstandinge certaine of the Olde Fathers cal the Bodie of Christe Corpus DeificatuÌ„ as M. Hardinge allegeth Yet it is not theire meaninge that the same Bodie accordinge to the natural signification and sounde of that woorde is changed and transformed into a Diuine Nature and made God and so is no longer a
Hardinge had wel considered that whole Homilie happily he woulde haue charged Chrysostome him selfe with his Sacramentarie quarel as now he doothe others For touchinge the Sacrament Chrysostome euen there writeth thus Quando dicunt vnde patet Christum fuisse immolatum haec afferentes Mysteria ora ipsorum consuimus Si enim mortuus Iesus non est cuius Symbolum ac Signum hoc Sacrificium est When they say How may wee know that Christe was offered bringing foorth these Mysteries wee stoppe their mouthes For if Christe died not whose Signe and Token is this Sacrifice But to returne to the mater O how light occasions these men take to deceiue the simple M. Hardinge knâ—weth that Chrysostome speaketh not these woordes onely of the Sacrament of Christes Bodie but also generally of al other Mysteries For he addeth immediatly Sic in Baptismo per Aquam quae res Sensibilis est donum illud conceditur Quod autem in ea conficitur Regeneratio scilicet Renouatio Intelligibile quiddam est Euen so in Baptisme the gifte is graunted by water whiche is a thinge Sensible But the Regeneration and Renouation that therin is wrought is a thinge Spiritual Wherefore if M. Hardinge vpon occasion of these woordes wil force his Real and Fleashely presence in the one SacrameÌ„t he must likewise force the same in the other And for as much as these twoo Sacramentes being both of force like these men to auance their Faâ—tasies in the one by comparison so much abase the other specially for yâ— better opening of Chrysostomes minde I thinke it good briefly by the way somewhat to touche what the olde Catholique Fathers haue written of Gods Inuisible working in the Sacrament of Baptisme Dionysius generally of al Mysteries writeth thus Angeli Deum c. The Angels beinge creatures Spiritual so farre foorthe as it is lawful for them beholde God and his godly power But wee are leadde as wee may by Sensible outwarde tokens which he calleth Images vnto the Contemplation of Heauenly thinges The Fathers in the Councel of Nice say thus Baptisme must be considered not with our bodily eies but with the eies of our minde Thou seest the Water Thinke thou of the power of God that in the Water is hidden Thinke thou that the water is ful of Heauenly fier and of the Sanctification of the holy Ghost Chrysostome speakinge likewise of Baptisme saith thus Ego non aspectu iudico ea quae videntur sed mentis oculis c. The thinges that I see I iudge not by sight but by the eies of my minde The Heathen when he heareth the Water of Baptisme taketh it onely for plaine water But I see not simply or barely that I see I see the clensinge of the Soule by the Spirite of God So likewise saith Nazianzenus Mysterium Baptismi maius est quà m ea quae videntar The Mysterie of Baptisme is greater then it appeareth to the eie So S. Ambrose Aliud est quod Visibiliter agitur aliud quod Inuisibiliter celebratur In Baptisme there is one thinge doone Visibly to the eie an other thinge is wrought Inuisibly to the minde Againe he saith Ne Solis Corporis tui oculis credas magis videtur quod non videtur c. Beleeue not onely thy bodily eies in this Sacrament of Baptisme the thing that is not seene is better seene The thinge that thou seest is corruptible The thinge that thou seest not is for euer To be shorte in consideration of these Inuisible effectes Tertullian saith The holy Ghost commeth downe and halloweth the Water S. Basile saith The Kingdome of Heauen is there set open Chrysostome saith God him selfe in Baptisme by his Inuisible Power holdeth thy head S. Ambrose saith The Water hath the Grace of Christe in it is the Presence of the Trinitie S. Bernarde saith Lauemur in Sanguine eius Let vs be wasshed in his Bloud By the authorities of thus many Ancient Fathers it is plaine that in the Sacrament of Baptisme by the Sensible signe of Water the Inuisible Grace of God is geuen vnto vs. Wherfore as M. Hardinge by force of Chrysostomes woordes prooueth his Fleashly Presence in the one Sacrament so may he by the force of the same woordes as wel prooue that the Power of God the Heauenly Fier the Grace and the Bloud of Christe is Really and Fleashely Present in the other Al this notwithstandinge he hoapeth to finde some healpe in twoo woordes vttered as he saithe in the Councel of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of whiche woordes either of forgeatfulnes or of purpose be hath diuised set to of him selfe For as this whole Gréeke Authoritie allâ—ged here by M. Harding was neuer fouÌ„de in the Olde allowed Nicene Councel but onely hath beene sought out published of late yéeres euen so this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was neuer founde in the Greeke neither as it is commonly sette abroade nor as it is alleged by D. Cuthbert Tonstal But let it be lawful for M. Hardinge to vse somâ— corruption and to doo in this place as he commonly dooth in other the better to furnishe out the mater Yet must this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche signifieth to be Sette or Placed â–ª needes sounde a Real Presence Or when S. Paule saithe Christus habitat in cordibus nostris per Fidem Chrâ—ste dwelleth in our hartes by Faithe must he needes meane that Christe is Really and Fleashely placed within our hartes Uerily S. Hierome writinge vnto Marcella of the Holy Graue wherein Christes Bodie sometime was laied hath these woordes Quoties ingredimur in Sepulchrum Domini toties iacere in sindone cernimus Saluatorem As often as we enter into the Seâ—ulchre of our Lorde so often we see our Sauiour Lieinge in his shrowde And in the Councel of Chalcedon it is written thus In qua Scriptura duae naturae iacent In what Scripture â—ye these two Natures of Christe Here is the same selfe woorde that M. Hardinge hath added of his owne to the Councel of Nice Yet I thinke he wil not therefore say that either the twoo Natures of Christe are Really conteined in the Scriptures or the very Bodie of Christe lieth stil shrowdid Fleashly Really in the Graue Againe this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be Laied or Placed in the natural signification requireth bothe situation of place also a bodily Description and order of partes But M. Hardinge him selfe in the next Article folowinge saith Christes Bodie is not here by Local Presence either by fillinge or by changeinge of place Therefore it foloweth that Christes Bodie is not laide on the Table by any Natural or Fleashly presence The woordes of the Councel of Nice onely withdrawe vs from the Natural Uisible Elementes of the Breade â–ª and the Wine and require our
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
former Nature of a Bodie Thus muche hath M. Hardinge gotten by the Authoritie of Plato M. Hardinge The .13 Diuision Christe at his last Supper accordinge to Nature sate downe with his twelue Disciples and amonge them occupied a place at the Table visibly by his diuine power there he helde his Bodie in his handes inuisibly 152 for as S. Augustine saithe Ferebatur manibus suis he was borne in his owne handes where nature gaue place and his owne Bodie was in moe places then one Verily Non est abbreuiata manus Domini The hande of our Lorde is not shortened his power is as greate as euer it was And therefore let vs not doubte but he is able to vse nature finite infinitely specially now the nature of his Bodie beinge glorified after his Resurrection from the dead And as the liuing is not to be sought amonge the dead so the thinges that be doone by the power of God aboue nature are not to be tried by the rules of Nature The. B. of Sarisburie S. Augustine saith Christus ferebatur in manibus suis. Christe was borne in his owne handes These woordes are often alleged and séeme at the viewe to sounde somewhat of M. Hardinges side But beinge wel weighed considered they discharge them selfe and are soone answeared First it is knowen and confessed that S. Augustine in reportinge these woordes either by meane of the Translation or by some other errour was muche ouerséene and alleged that for Scripture that in déede neither is any portion of the Scripture nor els where to be founde For where he saithe Dauid was borne in his owne handes the very Teâ—te is this Collabebatur in manibus eorum He wente reylinge in their handes And so S. Basile allegeth and expoundeth the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caried a longe in the seruantes handes And thus S. Augustine being deceiued in the Texte was faine to force the same to some violent Construction Yet saith M. Harding S. Augustines woordes be plaine Christe was borne in his owne handes It is neither indifferent nor true dealinge thus to nippe and to proine the Doctours saieinges and alleginge a few woordes to leaue out the reast and especially suche woordes as be material hable to geue light vnto the whole For S. Augustine saith not Christe bare him selfe Really Substantially and in deede in his owne handes as it is here vntruely supposed neither as M. Hardinge hath added of his owne By his diuine power or Inuisibly But contrary wise he expoundeth him selfe by these woordes Ipse se quodammodò portabat In a manner and after a sorte he caried I him selfe This woorde Quodammodò in the Schooles is called Terminus diminuens whiche oftentimes in reasoning breedeth errour For these woordes Quodammodò After a sorte and Verè verily or in deede are euer contrary So saith S. Augustine Sacramentum Corporis Christi secundum quendam modum Corpus Christi est The Sacrament of Christes Bodie in a certaine sorte is the Bodie of Christe And this sorte or manner he expoundeth thus Nisi enim Sacramenta similitudinem quandam earum rerum quarum Sacramenta sunt haberent omninò Sacramenta non essent Onlesse Sacramentes had somme likenesse of those thinges whereof they be Sacramentes they shoulde vtterly be no Sacramentes Likewise saith Bertramus Secundum quendam modum Corpus Christi est Modus hic in Figura est in Imagine The Sacrament after a certaine manner is the Bodie of Christe This manner standeth in a Figure and in a Representation So likewise the very Barbarous Glose vpon the Decrées expoundeth the same Coeleste Sacramentum quod verè repraesentat Corpus Christi dicitur Corpus Christi sed impropriè Vnde dicitur suo modo sed non rei veritate sed significante Mysterio vt sit sensus vocatur Corpus Christi id est Significat Corpus Christi The Heauenly Sacrament whiche verily dooth represent the Fleashe of Christe is called Christes Bodie but not in plaine kinde of speache Therefore S. Augustine saith Suo modo after a sorte which is not in the very trueth of the mater but by a Mysterie signifieinge that the meaninge be thus It is called the Bodie of Christe bicause it signifieth the Bodie of Christe Touchinge the thinge that Christe helde in his hande S. Augustine confesseth it was Breade for thus he writeth Quamuis Panem quem Dominus gestauit in manibus oculis suis non aspexerint Albeit they neuer saw with their eies the Breade that the Lorde helde in his handes Yet the same Breade bicause it is a Sacrament of Christes Bodie after a sorte as S. Augustine saith is also called Christes Bodie Thus dooth S. Augustine oftentimes vse this woorde Quodammodò For example he writeth thus Ecclesia quos lucrata fuerit aliquo modo eos manducat quodammodò The Churche after a sorte eateth them whom by any meane she hath gotten And againe vpon the same Psalme Quid est haerere Cornibus nisi quodammodò Crucifigi Figura est ista de Christo. What was it els that the weather was tied by the hornes but after a sorte to be Crucified Therefore this is a Figure of Christe In this sense S. Augustine saith Christe Quodammodò After a sorte not Uerily or in déede but in a Sacrament or in a Figure bare him selfe in his handes But M. Hardinge wil replie S. Augustine saith thus Hoc quomodò intelligatur in ipso Dauid secundum Literam non inuenimus in Christo autem inuenimus How this may be taken in Dauid him selfe accordinge to the letter wee finde not But in Christe we finde it Therefore he wil say this must be verified in Christe euen accordinge to the letter This errour riseth of the misunderstandinge of these woordes of S. Augustine Secundum literam Whiche sometime are vsed for the Literal Sense or the very sounde of the bare woordes sometime for the Historical Sense that is to say for the course and tenoure of the storie Now saith S. Augustine that Dauid shoulde any way beare him selfe Secundum literam Accordinge to the Storie written of him it dooth not appeare but that Christe After a sorte that is by way of a Sacrament thus caried him selfe euen in the Storie of the Gospel whiche is to say Secundum literam it doothe appeare And that these wordes Secundum literam be oftentimes thus vsed any man may soone perceiue that shal diligently note and consider the Ancient Fathers First S. Augustine in the place alleged vttereth this mater of Dauid in this sorte In regnorum libris vbi omnia nobis scripta sunt quae pertinent ad res gestas Dauid non inuenimus hoc In the Bookes of the Kinges where as al thinges are written to vs that perteine to the dooinges of Dauid this thinge wee finde not And againe in the same place Christus cum commendaret Corpus Sanguinem suum
Humilitatem suam commendauit in eo quod in ipsa Historia Scriptum est in illo quasi furore Dauidis When Christe recommended vnto vs his Bodie and Bloud he recommended vnto vs his Humilitie in that thinge that is written in the very Storie touching that madnesse of Dauid This is it that S. Augustine meante by these woordes SecuÌ„dum Literam Now yâ— this woorde Litera is often taken for yâ— Storie it doth many waies appeare S. Augustine saith thus Ambrosius cum tractaret hunc locum ait nec Historia nec Litera â—ocet Mariam gladio finiuisse vitam Ambrose writinge hereof saith thus Neither the Storie nor the Letter doth teach vs that Marie was slaine with a swearde So S. Hierome Escam dedit timentibus se. He gaue foode to them that feare him In the time of hunger he feadde Elias in the wildernes he rained Manna vnto the Iewes He addeth Et hoc secundam LiteraÌ„ And this accordinge to the Letter which is accordinge to the Storie So likewise S. Gregorie Subditur quod de eo minimè scriptum legitur Effudit in terram vise era mea Ex qua re necesse est vt dum haeâ— Iuxta Literam inuenire non possumus ea quae in verbis eius Secundum historiam sonant iuxta Spiritum inquiramus Thus S. Augustine vseth these woordes Secundum Literam not for the Literal Sense as these Men woulde faine haue it but for the Recorde and knowlege of the Storie written of Dauid M. Hardinge shoulde haue remembred that misunderstandinge of his Doctour maketh no sufficient proufe How be it it is muche to be feared that M. Hardinge of purpose leafte out this woorde Quodammodo and not of ignorance but witingely and willingely misreported and falsified S. Augustines meaninge Certainely S. Augustine hath not one of al these woordes neither By Diuine Power nor Inuisibly nor Nature gaue place nor Christes Bodie was in moe places then one M. Hardinge The .14 Diuision And that al absurdities and Carnal grosnes be seuered from our thoughtes where true Christen people beleeue Christes Bodie to be in many places at once they vnderstande it so to be in a Mysterie Nowe to be in a Mysterie is not to be comprehended in a place but by the power of God to be made present in sorte and maner as he him selfe knoweth verily so as no reason of man can atteine it and so as it may be shewed by no examples in Nature VVhereof that notable saieinge of S. Augustine may very wel be reported O Homo si rationem à me poscis non erit mirabile exempluÌ„ quaeritur non erit singulare that is O Man if 153 herein thou require reason it shal not be maruelous seeke for the like example and then it shal not be singular If Goddes workinge be comprehended by reason saithe Holy Gregorie it is not wonderouse neither Faithe hath meede whereto Mannes reason geueth proufe The B. of Sarisburie Beinge in a Mysterie as it is before answeared like as it requireth no Circumstance or Necessitie of place so it requireth no Bodily or Real Presence Contrariwise if Christes Bodie were Present in déede that in suche Grosse Fleashly sorte as is here conceiued then were it no Mysterie For to be Present in a Mysterie and to be Bodily and Fleashly present are taken for contraries And therefore the Glose saithe as is before alleged Sacramentum dicitur Corpus Christi non rei Veritate sed significante Mysterio The Sacrament of Christes Bodie is called Christes Bodie not in Trueth of the mater but by a Mysterie Signifiâ—inge But where as it is further saide that this Mystical presence is knowen onely vnto God and I trowe to M. Hardinge and to noman biside al this is nothinge els but a Religious Folie imagined onely to astonne and amase the Simple For the Scriptures and Holy Fathers are acquainted with no suche Mysterie The Sacrament of Baptisme is a Mysterie euen as is the Sacrament of Christes Bodie and as Christe is Present in the one so is he also Present in the other that is to say Truely Uerily effectually and in déede how be it not in this Grosse manner of M. Hardinges Fleashly Presence The places of S. Augustine and S. Gregorie concerne onely Christes Incarnation the Union of the Diuinitie the Humanitie and other suche Articles and groundes of Christian Religion wherein Nature Reason vtterly haue no place and therfore beinge spoken of one thinge are applied by M. Hardinge vnto an other Neither is M. Hardinge hable truely to say that in any of al those places there is either mention once made or one Woorde spoken of the Sacrament Wherefore it séemeth M. Hardinge woulde purposely misleade his Reader and teache him to Reason in this sorte Christe was Miraculously Incarnate of the Blissed Virgin Ergo Christes Bodie is Really and Fleashely in the Sacrament True it is That the Faithe of our Religion cannot be prooued by discourse of Reason But euery fantasie may not goe for Christian Faithe S. Paule saith Fides ex auditu Audiâ—us ex Verbo Dei Faithe cometh by hearinge Hearing cometh by the Woorde of God Certainely M. Hardinges Newe Faithe or Fantasie in the time of the Olde Catholique Fathers was neither Christened nor knowen in the worlde as may appeare by their owne witnes of good Recorde For bisides others whome in this treatise I haue touched vpon occasion by the way S. Augustine writeth purposely hereof vnto Dardanus in this wise Noli dubitare ibi nunc esse Hominem Christum Iesum vnde venturus est c. Doubte thou not but Christe Iesus as Man is there from whence he shal come and haue thou in Remembrance and Faithfully holde the Christian Confession That he is Risen from the Deade that he is Ascended into Heauen that he sitteth at the Right hande of his Father and that from thence and from no where els he shal come to Iudge the quicke and the Deade euen as he was seene goinge into Heauen that is in the same Forme and Substance of his Bodie To whiche Bodie vndoubtedly he hath geuen Immortalitie but hath not taken from the same the Nature of a Bodie Accordinge to this forme of Man we may not thinke that Christe is powred abroade into al places For we must beware We doo not so defende the Godhead of the Man that we destroye the Trueth of his Bodie Againe Vnus Christus Iesus vbique per id quod Deus est in Coelo autem per id quod Homo Christe Iesus is one Personne and the same euerywhere in that he is God but he is in Heauen in that he is Man Againe he saith Semper quidem Diuinitate nobiscum est Sed nisi Corporaliter abiret à nobis semper eius Corpus Carnaliter videremus Christe by his Godheade is euer with vs but onlesse he had departed away Bodily from vs we shoulde
felowe rather with rankenes of breathe then with might of Bodie And for as muche as he striueth to make the worlde thinke our Doctrine is iniurious to the Godhead and Glorie of Christe Firste we protest That as we beléeue that Christe is the Lambe of God that hath taken away the Sinnes of the worlde and that there is none other Name vnder Heauen whereby we can be saued and that as the Prophete Esaie saith He is the Mighty God the Father of the worlde that was to come and that as S. Paule saithe He is God reueled in the Fleashe euen so we yéelde vnto him the very Honour that is dewe vnto God and that not onely to his Godhead alone but also to his Humanitie inseparably ioined with his Godhead in one Persone sittinge now at the Right Hande of God Thus we teache the people That God hath auanced him into al highth and hath geuen him a Name aboue al Names that at the name of Iesus euery knee shal be bowed of thinges in Heauen in the Earth and vnder the Earth and that euery tongue shal confesse that Iesus Christe is the Lorde in the Glorie of God the Father Neither doo we onely Adoure Christe as very God but also we woorship and reuerence the Sacrament and Holy Mysterie of Christes Bodie and as S. Augustine teacheth vs BaptismuÌ„ Christi vbicunque est veneramur We worship the Baptisme of Christ where so euer it be we worship the Woorde of God accordinge to this Counsel of Anastasius Dominica Verba attentè audiant fideliter Adorent Let them diligently â—eare and faithfully Worship the Woordes of God Briefely we worship al other like thinges in such Religious wise vnto Christ belonginge But these thinges we vse and reuerence as holy and appointed or commaunded by Christe but wee Adoure them not with godly Honour as Christe him selfe S. Ambrose saith of the wise men Cognouerunt hanc stellam esse quae HomineÌ„ Deumque signabaâ— Sed Adorauerunt Paruulum They knew this was the Starre that signified him vnto them that was bothe Man and God but they Adoured the Litle one and not the Starre And where as M. Hardinge as wel herein as also in the reast vntruely vniuâ—â—ly diffameth vs as making the Sacramentes of Christe nothing els but Bare Tokens let him wel vnderstande that we doo bothe thinke and speake soberly and reuerently of Christes Sacramentes as knowinge them to be the Testimonies of Goddes Promisses the Instrumentes of the Holy Ghoste And as we make not the Sacrament of Baptisme Bare Water notwithstandinge the Nature and Substance of Water remaine stil so we make not the Sacrament of Christes Bodie and Bloude bare Breade Wine We vse the same woordes Definitions that S. Augustine and other Aucient Fathers and Peter Lumbarde Gratian M. Hardinges owne Doctours haue vsed before vs Sacramentum est Signum rei Sacrae Sacramentum est inuisibilis Gratiae visibilis forma A Sacrament is a Token of a Holy thinge A Sacrament is a Forme Viâ—ible of Grace Inuisible Neither doo we hereof make a Bare or naked Token as M. Hardinge imagineth but we saie as S â–ª Paule saithe It is a perfite Seale and a sufficient Warrant of Goddes Promisses whereby God bindeth him selfe vnto vs and we likewise stande bounden vnto God so as God is our God and we are his people This I recken is no Bare or Naked Token And touchinge this woorde Signum what it meaneth S. Augustine sheweth in this sorte Signum est quod praeter speciem quam ingerit sensibus aliud quiddam facit ex se in cognitionem venire A Signe is a thing that bisides the forme or sight that it offreth to our senses causeth of it selfe some other thing to come to our knowledge And hereof it is called a Mysterie or a Holy Secresie for that our eye beholdeth one thinge and our Faithe an other For example In Baptisme our bodily eie seeth Water but our Faithe whiche is the eie of our minde séeth the Bloude of Christe whiche as S. Iohn saithe hâ—th washed vs from al our sinnes Therefore Chrysostome saith Incredulus cùm Baptismatis lauacrum audit persuadet sibi Simpliciter esse Aquam Ego verò non simpliciter video â–ª quod video sed animae per SpirituÌ„ purgationeÌ„ Sepulturam Resurrectionem Sanctificationem Iustitiam Redemptionem Adoptionem Haereditatem Regnum Coelorum Spiâ—itus Sarietatem considero Non enim aspectu iudico ea quae videntur sed Mentis Oculis The Infidel when he heareth of the Water of Baptisme thinketh it to be onely plaine water but I that beleeue in Christe doo not onely and simply see Water but I see the clensinge of â—he Soule by the Spirite of God I consider Christes Burial his Resurrection our Sanctificaâ—â—on our Righteousnes our Redemption our Adoption our Enheritance the Kingedome of Heauen and the fulnes of the Sprite For the thinges that I see I iudge not with my bodily eies but with the eies of my Minde Now wil M. Hardinge say that Chrysostome onely for a countenance speaketh thus honorably of the Sacrament of Baptisme meaninge notwithstandinge it is nothing els but Bare Water Certainely S. Augustine saithe In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes we must consider not what they be in deede but what they Signifie If that euery thinge according to M. Hardinges iudgement muste néedes be accompted Bare wherein Christes Bodie is not Really Presente then is the Sacrament of Baptisme a Bare Sacrament M. Hardinges Booke must likewise of necessitie séeme a Uery Bare booke onlesse perhaps he wil say Christes Bodie is Really inclosed in it Plato saithe It is the greatest parte of Wisedome to discerne Aliud Idem One and the same thinge from an Other thinge For of errour herein euermore riseth al Confusion But S. Augustine saithe Aliud est Sacramentum aliud res Sacramenti The Sacrament is One thinge and the Substance of the Sacrament whiche is Christes Bodie is an other thinge And least M. Hardinge should shifte of this mater and say as his manner is that the Sacrament is nothinge els but the Outwarde Forme and Appearance or shewe of Breade and Wine Rabanus Maurus hath preuented him in this wise Sacramentum in alimentum Corporis redigâ—tur The Sacrament is turned into the nourishment of the Bodie Therefore these twoo thinges beinge diuerse and sundrie the one the Token the other the thinge tokened The one Christes Bodie and the other the Sacrament of the same Bodie The one Naturally féedinge the Bodie the other Supernaturally feedinge the Soule it were great Confusion either to make them bothe one or els by errour to take the one for the other And for that cause S. Augustine saith as it is before alleged Ea demum est miserabilis Animae seruitus Signa
pro rebus accipere That in deede is a Miserable Seruitude of the Soule to take the Signes in steede of the thinges that be signified Now touchinge the Adoration of the Sacrament M. Hardinge is not hable to shew neither any Commaundement of Christe nor any Woorde or Example of the Apostles or Ancient Fathers concerninge the same It is a thing very lately diuised by Pope Honorius about the yeere of our Lorde 1226. Afterwarde increased by the New solemne Feast of Corpus Christi day by Pope Urbanus Anno 2264. And last of al Confirmed for euer by multitudes of Pardons in the Councel of Uienna by Pope Clement 5. An. 1310. The Churche of Asia and Graecia neuer receiued it vntil this day The mater is greate and cannot be attempted without greate danger To geue the Honour of God to a Creature that is no God it is manifest Idolatrie And al Idolaters as S. Iohn saith shal haue their portion in the lake burninge with fier and Brymstoane whiche is the seconde death M. Hardinge The .2 Diuision But now this beinge that very Breade whiche God the Father gaue vs from Heauen as Christe saith This Breade beinge the Fleashe of Christe whiche he gaue for the life of the worlde The B. of Sarisburie M. Hardinge would séeme to haue trained al the Ancient Doctours vnto his side and to that ende hath mustred them here in an armie al togeather How be it of them al there is not one that teacheth vs one woorde of the Adoration of the Sacrament Wherefore if he bringe them foorthe onely for a Shew they are to many but if he bringe them as Witnesses they are to few for touchinge the case they say nothinge Yet M. Harding as a man muche doubtinge his Readers memorie whatsoeuer he hath shortely alleged here hath els where repeted and doubled the same in other places of his Booke so that if I would answeare al in particulare I should be ouer tedious For auoidinge whereof it shal be sufficient to referre mee selfe ouer to suche places where as these Authorities are answeared seuerally more at large First as I haue saide before there is not one of al these Fathers that willeth vs to Adoure the Sacrament with godly honour Which thinge notwithstanding they were hable to haue written if it had béene then either vsed or thought conuenient and M. Hardinge was hable to haue founde it if it had béene written The Bread of the Sacrament is not that Breade of which Christe speaketh in the sirth of S. Iohn but very material Breade in déede and as S. Cyprian saith Ex multorum granorum adunatione congestus Moulded togeather of the minglinge of many corues and a Sacrament of that Breade that came from Heauen But this mater is answeared in the fifthe Article and in the First Seconde and Thirde Diuision M. Hardinge The .3 Diuision This beinge that Breade and that Cuppe whereof whosoeuer eateth or drinketh vnworthely shal be giltie of the Bodie and Bloud of our Lorde The B. of Sarisburie S. Hierome saith Dum Sacramenta violantur ipse cuius Sacramenta sunt violatur When the Sacramentes be misvsed God him selfe whose Sacramentes they be is misused And the greatest Abuse and Uilanie that can happen to any Sacrament is contrary to Christes Institution and the nature of a Sacrament to be honoured in stéede of God And S. Augustine saith Qui indignè accipit Baptisma Iudicium accipi◠non Salutem Who so receiueth Baptisme vnwoorthily receiueth his Iudgement and not his Health Wherefore if M. Hardinge thinke this warrant sufficient to proue Adoration then must he also Adoure the Water of Baptisme M. Hardinge The .4 Diuision 160 In this Sacrament beinge conteined the very Real and Substantial Bodie and Bloude of Christe as him selfe saithe expressely in the three first Euangelistes and in S. Paule The B. of Sarisburie It is a bolde enterprise in the reporte of foure plaine woordes to committe fiue manifest vntruethes that altogeather with one breath Certainely M. Hardinge wel knoweth that neither Christ nor Paule nor any of the Euangelistes I adde further nor any of the Catholique Doctours in this case of the Sacrament euer vsed any of these Termes either Carnally Conteined or Expressely or Uery or Real or Substantial Onely they say This is my Bodie whiche woordes the Ancient Father Tertullian expoundeth thus This is a Figure of my Bodie M. Hardinge The .5 Diuision This beinge that Holie Eucharistia whiche Ignatius calleth the fleashe of our Sauiour Iesus Christe that hath suffered for our Sinnes whiche the Father by his goodnes hath raised vp to life againe This beinge not Common Breade but the Eucharistia after Consecration consistinge of two thinges Earthely and Heauenly as Irenaeus saithe meaninge by the one 161 the outwarde Formes by the other the very Bodie and Bloude of Christe who parcely for the Godhead inseperably thereto vnited and partely for that they were conceiued of the Holie Ghoste in the moste Holie Virgin Marie are woorthily called Heauenly The B. of Sarisburie What Theodoretus thought in this behalfe it is plaine by his owne woordes For thus he writeth Signa Mystica post Sanctificationem non recedunt à Natura sua The Mystical Tokens after the Sanctification or Consecration goe not from their owne Nature that is to say remaine in Substance and Nature as thei were before By these woordes we may plainely sée Theodoretus iudgement How be it in al Sacramentes twoo thinges must be considered whereof as Irenaeus saithe they doo consiste The one is Earthly the other is Heauenly The one wée sée with our Bodily eies the other wée sée with the eies of our Faithe The one is in the Earthe the other is in Heauen These partes bicause they are ioined in one Mysterie therfore oftentimes thei scorce names the one enterchangeably with the other For as Christes very Bodie is called Breade although in déede it be no Breade So the Sacramental Breade is called Christes Bodie although in déede it be not Christes Bodie Therefore as the Sacrament is called Christes Bodie euen so accordinge to the saieinge of Ignatius it is the Fleashe of Christe euen the same that hath suffred for our Sinnes and that the Father hath raised againe to life that is to say A Sacrament of that Fleashe In like sorte S. Chrysostome writeth of the Sacrament of Baptisme Ostendit hoc loco idem esse Sanguinem Aquam Baptisma enim eius etiam Passio eius est S. Paule sheweth in this place that the Bloud of Christ and the water of Baptisme are both one For Christes Baptisme is Christes Passiō He saith The Water the Bloude of Christe are both one thing that he saith was S. Paules meaninge Yet notwithstandinge neither is the Water Christes Bloude in déede neither is Christes Bloude in déede Material Water But thus they borowe eche of them the others name bicause they
are ioyned togeather in one Mysterie So is the Bloude of Christe called Water bicause it cleanseth so is the Water called Christes Bloude bicause it is a Sacrament of that Bloude And as S. Chrysostome saithe The Water of Baptisme is Christes Bloude euen so Ignatius saithe The Breade is the Fleashe of Christe and none otherwise These thinges are plaine and without cauil Therefore S. Augustine saith Sacramenta ex Similitudine plerunque etiam rerum ipsarum nomina accipiunt Ergo secundum quendam Modum Sacramētum Corporis Christi Corpus Christi est Sacramentum Sanguinis Christi Sanguis Christi est Sacramentes bicause of a certaine likenes oftentimes receiue the names of the thinges them self whereof they be Sacramentes And therefore the Sacrament of Christes Bodie after a certaine manner of speache is the Bodie of Christe And the Sacrament of Christes Bloude is likewise after a certaine manner the Bloude of Christe But here hath M. Hardinge taken greate paines to wreast and to falsifie the plaine woordes of that holy Father Ireneus For that parte of the Mysterie that Ireneus calleth Rem terrenam an Earthly thinge that is to saie Breade the same M. Hardinge contrary to his Authours meaninge calleth Formes or Accidentes or Shewes of Breade For this fonde and Heathenishe kinde of speache was not heard of in the Churche in that holy Fathers daies but was brought in welneare a thousande yeeres afterwarde to accompanie Transubstantiation But Ireneus in plaine wise calleth it a Creature Thus he saith Sāctificamus Creaturā We doo sanctifie a Creature Offerimus e◠ex Creatura eius We offer vp vnto him of his Creature And that he meaneth not a miraculous Creature as is Accidens sine subiecto the like whereof was neuer seene but he saith simply Creaturam quae est secundum nos Suche a Creature as we haue in common vse Suche as we see Suche as we feele Suche as we eate Suche as we drinke and vtterly to cutte of al M. Hardinges shiftes he saith Ex illa augetur consisti◠Carnis nostrae Substantia Of the same the Substance of our Fleashe is increased and standeth Therefore it is certaine and most manifest by Ireneus that as Christes Bodie is the one parte of the Sacrament so is Material Breade the other Likewise in Baptisme as the one parte of that holy Mysterie is Christes Bloude so is the other parte the Material Water Neither are these partes ioined togeather in place but in Mysterie and therefore they be oftentimes seuered and the one is receiued without the other And for that cause S. Augustine saith Qui discordat à Christo nec Panem eius manducat nec Sanguinem bibit etiam si tantae rei Sacramentum ad iudicium suae praesumptionis quotidie indifferenter accipiat Who so disagreeth from Christe neither eateth his Breade nor drinketh his Bloude although he daily receiue the Sacrament of so greate a thinge without difference to the iudgement of his presumption If any man thinke it strange that the Sacrament is called the Bodie and the Fleashe of Christe beinge not so in deede let him vnderstande That the Written Woorde of God is likewise called Christes Bodie and Christes Fleashe euen the same that was borne of the Uirgin and that the Father raised againe to life although in deede it be not so So saith S. Hierome Quando dicit qui non comederit Carnem meam biberit Sanguinem meum c. Licet in Mysterio possit intelligi tamen veriùs Corpus Christi Sanguis eius Sermo Scripturarum est VVhen Christe saith He that eateth not my Fleashe and drinketh not my Bloude c. Notwithstandinge it maie be taken of the Mysterie Yet the VVoorde of God is more truely the Bodie of Christe and his Bloude Here note good Reader That by these woordes of S. Hierome the Woord◠of God is the Bodie and Bloude of Christe and that more truely then is the Sacrament M. Hardinge The .6 Diuision This beinge that Breade whiche of our Lorde geuen to his Disciples not in shape but in Nature chaunged by the almightie Power of the VVoorde is made Fleashe as S. Cyprian termeth it The B. of Sarisburie This authoritie is answeared more at large in the Tenthe Article and in the Second Diuision M. Hardinge The .7 Diuision This beinge that Holy Mysterie wherein the Inuisible Prieste turneth the Visible Creatures of Breade and VVine into the Substance of his Bodie and Bloude by his VVorde with secrete power as Eusebius Emissenus reporteth The B. of Sarisburie This Authoritie is answeared in the Tenthe Article and in the Seuenthe Diuision M. Hardinge The .8 Diuision This Beinge that Holie Foode by woorthy receiuinge whereof Christe dwelleth in vs Naturally that is to witte in vs by truethe of Nature and not by Concorde of VVil onely as Hilarius affirmeth The B. of Sarisburie This Authoritie is answeared before in the Fifthe Article and the Tenthe Diuision M. Hardinge The .9 Diuision Againe this beinge that Table whereat in our Lordes meate we receiue the woorde truely made Fleashe of the most Holie Virgin Marie as the same Hilarie saithe The B. of Sarisburie This Authoritie as it nothinge hindereth vs so it nothinge furthereth M. Hardinge Wee saye that at that Holy Table oure Faithe is directed not vnto a fantasie but vnto the very Bodie and Bloude of Christe and tasteth it and feedeth on it and that as verily and as effectually as our Bodie feedeth vpon material foode And we adde further That who so euer eateth not Christes Fleashe nor drinketh his Bloude shal not haue euerlastinge life But the thinge that we receiue with our mouth is not the same thing that we receiue with our Faith For as it is before alleged out of S. Augustine Aliud est Sacramentum aliud res Sacramenti The Sacrament is one thinge and the Mater or Substance of the Sacrament whiche is Christes very Bodie is an other thinge But beinge graunted that Christes Bodie is verily and really in the Sacrament Yet cannot M. Hardinge thereof conclude his purpose His argument standeth thus Christes Bodie ought to be Adoured with Godly honoure Christes Bodie is in the Sacrament Ergo The Sacrament ought to be Adoured with Godly honoure This argument is made vp of foure Termes and therefore in the Schooles would be counted childishe The erroure thereof wil the better appeare by the like Christes Bodie ought to be Adoured with Godly honoure Christes Bodie is in heauen Ergo Heauen ought to be Adoured with Godly honoure M. Hardinge The .10 Diuision This beinge that Breade whiche neither Earinge nor Sowinge nor woorke of Tillers hathe brought foorthe but that Earthe whiche remained vntouched and was ful of the same that is the Blissed Virgin Marie as Gregorie Nyssene describeth The B. of Sarisburie Gregorie Nyssene in this whole place speaketh not one woorde neither of any
the holy Table where these Mysteries are celebrated the Lambe of God beinge laied and Sacrificed of Priestes vnbloudely as that moste Ancient and woorthy Councel of Nice reporteth The B. of Sarisburie As the Councel of Nice saith The Lambe is laide vpon the Aultar alludinge vnto the Sacrifices of the Olde Lawe euen so dooth S. Augustine say vnto the people Vos estis in Mensa vos estis in Calice You are vpon the Table you are in the Cuppe As the people is laide vpon the Table so is Christe laide vpon the Table But this Authoritie is answeared more at large in the fiâ—te Article and the eighth Diuision M. Hardinge The .13 Diuision Briefely in this highest Sacrament vnder visible shape inuisible thinges soothely the very true Real Liuely Natural and Substantial Bodie and Bloud of our Sauiour Christe being conteined as 162 the Scriptures Doctours Councels yea and the best learned of Martin Luthers Schoole doo most plainly and assuredly affirme The B. of Sarisburie Now soothly if M. Hardinge coulde haue founde any of al these Termes Real Lyuely Natural or Substantial either in the Scriptures or in the Doctours or in any Councel he woulde not haue spared the allegation But thus auouchinge these Termes and so constantly assuâ—ring vs thereof by these Authorities beinge neuerthelesse not hable anywhere to finde the same wée must néedes thinke he misreporteth the Scriptures the Doctours and the Councelles and muche abuseth the simple credulitie of the people M. Hardinge The .14 Diuision This I say in conclusion beinge so as it is vndoubtedly so we that remaine in the Catholike Churche and can by no persecution be remoued from the Catholike Faithe whome it liketh M. Iuel and his fellowes to cal Papistes beleeue verily that it is our bounden dewtie to Adore the Sacrament and to woorship it with al Godly Honoure By whiche woorde Sacrament notwithstandinge in this respecte we meane not the outwarde Formes 163 that properly are called the Sacrament but the thinge of the Sacrament the Inuisible Grace and Vertue therein conteined euen the very Bodie and Bloude of Christe And when we adore and woorship this Blissed Sacrament we dooe not Adore and VVoorship the Substance it selfe of Breade and VVine 164 because after Consecration none at al remaineth Neither doo wee Adore the outwarde Shapes and Formes of Breade and VVine whiche remaine for they be but Creatures that ought not to be Adored But the Bodie it selfe and Bloude of Christe 165 vnder those Formes Verily and Really conteined lowly and deuoutly doo wee Adore And therefore to speake more properly and accordinge to skille least our Aduersaries might take aduantage against vs through occasion of termes where right sense onely is meante â–ª wee protest and saye that wee doo and ought to Adore and woorship the Bodie and Bloude of Christe in the Sacramente The B. of Sarisburie If M. Hardinge be Persecuted as he saithe verily it seemeth a delicate kinde of Persecution They of his side did not so persecute others But Salomon saith There be certaine that flee when nomâ—n foloweth them Thus did Arius the Heretique sometimes complaine of his Persecutours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arius that wrongefully suffereth Persecution for the Trueths sake that conquereth al thinges As for M. Hardinges Constancie which is here brought in as in stéede of some proufe I wil say nothinge How be it his frendes thinke So many so light and so suddaine changes can scarcely stande wel with the title of Constancie Certainely the mainteinance of open knowen errour should rather haue some other name The Prophete Zacharie saithe Posuerunt vt Adamantem Cor suum They haue sette their harte as the Adamant stoane Iob saithe Stetit cor eius sicut incus His harte stoode as a steadie Yet might not they therefore be called constant S. Hilarie saithe Grauis periculosus est lapsus in multis Etsi enim se intelligant tamen pudor exurgeÌ„di authoritatem sibi praesumit vt quòd errant prudentiam velint existimari quòd cum multis errant intelligentiam esse asserant Veritatis Fallinge from God in many men is greâ—ous and dangerous For albeit they vnderstande them selfe yet for that they are ashamed to rise againe they therefore take vpon them some authoritie and wil haue their Errour counted Wisedome and that they are deceiued with many they cal it the vnderstandinge of the Trueth Touchinge the purpose it appeareth this mater cannot stande without the disordringe and confoundinge of the Natural course and sounde of woordes Sometimes the Accidentes and Shewes of Breade muste be the Sacrament Sometimes Christes Bodie whiche as M. Hardinge confesseth in déede is not the Sacrament yet to mainteine this newe Adoration muste needes become the Sacrament And thus now wée haue twoo Sacramentes togeather in one Sacrament And yet in the Conclusion we may not woorship the very Sacrament but onely Christes Bodie in the Sacrament And this as M. Hardinge telleth vs is a Proper Plaine Familiar kinde of speache and accordinge vnto skil Thus he teacheth vs to lifte vp our hartes and to woorship God in Sprite and Trueth Onlesse the simple people goe to the Uniuersities and learne this newe skil what is Accidens absque subiecto Corpus sine loco Locus sine Corpore Quantitas sine modo quanti thei cannot skilfully woorship Christes Bodie Or if they woorship without this skil they woorship one thinge for an other and become Idolaters M. Hardinge The .15 Diuision And here this muche is further to be saide that in the Sacrament of the Aultar the Bodie of Christe is not Adored by thought of minde sundred from the woorde but beinge inseparably vnited to the woorde For this is specially to be considered that in the moste Holy Sacrament the Bodie and Bloude of Christe are not present by them selues alone as beinge separated from his Soule and from the Godhead but that there is 166 here his true and liuinge Fleashe and Bloude ioyned togeather with his Godhead inseparably and that they be as him selfe is perfite whole and inseparable VVhiche is sufficiently confirmed by sundrie his owne woordes in S. Iohn I am saithe he the Breade of life Againe This is Breade comminge downe from Heauen that if any eate of it he die not I am the liuely Breade that came downe from Heauen If any eate of this Breade he shal liue euerlastingly And to shewe what Breade he meante he concludeth with these woordes And the Breade whiche I shal geue is my Fleashe whiche I shal geue for the life of the worlde By whiche woordes he assureth vs plainely that his Fleashe whiche he geueth vs to eate is ful of life and ioyned with his Godhead whiche bringeth to the woorthy receiuers thereof immortalitie as wel of Bodie as of Soule VVhiche thinge Fleashe and Bloude of it selfe coulde not performe as our Lorde him selfe declareth plainely where he saithe as there it foloweth It is the
Milke Spiritual Fleashe Life Waie Breade Uine and Light And to this ende Christe saith My Woordes be Sprite and life Hitherto the woordes of Christe that be here alleged weigh very litle of M. Hardinges side Bysides al this He saith That whole Christe both God and Man is Really Substantially and Carnally in the Sacrament This thinge bicause he is not hable any way to prooue he presumeth of him self by authoritie as though it were already prooued It shal be good to geue him a daie to consider the mater and to prooue it better In the meane season the substance of his reason standeth thus The Humanitie and Diuinitie of Christe are ioined togeather in one Persone Ergo we must Adoure the Sacrament with Godly Honoure M. Hardinge The .16 Diuision Hereupon he expoundeth these woordes It is the spirite that quickneth or geueth life the fleashe auaileth nothinge thus The fleashe profiteth nothinge but the onely fleashe Come the spirite to the fleashe and it profiteth verie muche For if the fleashe shoulde profite nothinge the woorde shoulde not be made fleashe to dwel amonge vs. For this vnitie of Persone to be vnderstanded in both natures saith the greate learned Father Leo we reade that both the Sonne of Man came downe from heauen when as the Sonne of God tooke fleashe of that Virgin of whome he was borne and againe it is saide that the Sonne of God was Crucified and buried where as he suffered these thinges not in the Godheade it self in whiche the onely begotten is coeuerlastinge and consubstantial with the Father but in the infirmitie of humaine nature VVherefore we confesse al in the Crede also the onely begotten Sonne of God Crucified and buried accordinge to that saieinge of the Apostle For if they had knowen they woulde neuer haue Crucified the Lorde of Maiestie Accordinge to this doctrine Cyrillus writinge vpon S. Iohn saith He that eateth the fleashe of Christe hath life euerlastinge For this fleashe hath the woorde of God whiche naturally is life Therefore he saith I wil raise him againe in the last daie For I saide he that is my Bodie whiche shal be eaten wil raise him againe For he is not other then his fleashe I saie not this because by nature he is not other but because after incarnation he suffereth not him self to be diuided into two sonnes By whiche woordes he reproueth the heresie of wicked Nestorius that went about to diuide Christe and of Christe to make two sonnes the one the sonne of God the other the sonne of Marie and so two persones For which Nestorius was condemned in the First Ephesine Councel and also specially for that he said 167 we receiue in this Sacrament onely the fleashe of Christ in the Breade and his Bloude onely in the VVine without the Godheade because Christe saide he that eateth my fleashe and saide not he that eateth or drinketh my Godhead because his Godhead cannot be eaten but his fleashe onely VVhiche heretical cauil Cyrillus dooth thus auoide Although saith he the nature of the Godhead be not eaten yet we eate the Bodie of Christe whiche verily maie be eaten But this Bodie is the woordes owne proper Bodie whiche quickneth al thinges and in as muche as it is the Bodie of life it is quickninge or lifegeuinge Nowe he quickneth vs or geueth vs life as God the onely fonteine of life VVherefore suche speaches vttered in the scriptures of Christe whereby that appeareth to be attributed to the one nature whiche apperteineth to the other and contrariewise accordinge to that incomprehensible and vnspeakeable coniunction and vnion of the diuine and humaine naâ—ure in one persone are to be taken of him inseparably in as muche as he is both God and Man and not of this or that other nature onely as beinge seuered from the other For through cause of this inseparable vnion what so euer is apperteininge or peculiar to either nature it is rightly ascribed yea and it ought to be ascribed to the whole persone And this done as the learned diuines terme it Per communicationem idiomatum And thus Cyrillus teacheth howe Christe maie be eaten not accordinge to the diuine but humaine nature whiche he tooke of vs and so likewise he is of Christen people adored in the Sacrament accordinge to his diuine nature And yet not accordinge to his diuine nature onely as though that were separated from his humaine nature but his whole persone togeather God and Man And his pretious fleashe and bloude are adored for the inseparable coniunction of both natures into one persone whiche is Iesus Christe God and man VVhome God hath exalted as S. Paule saith and hath geuen him a name whiche is aboue al names that in the name of Iesus euery knee be bowed of the Heauenly and the Earthely thinges and of thinges beneathe and that euery tongue confesse that our Lorde Iesus Christe is in Glorie of God the Father that is of equal glorie with the Father And when God saithe S. Paule bringeth his firste begotten into the worlde he saithe And let al the Angelles of God Adore him S. Iohn writeth in his Reuelation that he hearde al creatures saye Blissinge Honoure Glorie and Power be to him whiche sitteth in the Throne and to the Lambe for euer And the fower and twentie Elders fel downe on their faces and Adored him that liueth vntil worldes of worldes The B. of Sarisburie I maruel M. Hardinge woulde bestowe so many waste woordes to so smal purpose These Authorities be al true and sauinge onely that of the Councel of Chalcedon touchinge Nestorius al truely alleged But euery thinge that is true maketh not by and by proufe sufficient in euery case Plinie the Seconde geueth good sadde counsel that whosoeuer wil take in hande to write a booke haue euermore a good eie vnto his Title or to the purpose whereof he writeth leaste he happen to wander and to renne at randon As nowe M. Hardinge séemeth to shoote faire although a greate waye from the Marke For in al these woordes there is no manner mention neither of the Sacrament nor of the Adoration therof nor of any other thinge thereto belonginge Onlesse M. Hardinge vpon occasion of these woordes wil reason thus The Sonne of man came downe from Heauen Ergo We must Adoure the Sacramente The woordes of Cyrillus be likewise true Christes Fleashe is ioyned with the Godhead and therefore it Naturally geueth life And when Christe saide I wil raise him vp at the last daie He meante euen as Cyrillus saith that his Fleashe that we eate shal raise vs vp at the last daie For what soeuer fauoure or mercie we haue from God we haue it onely by the Fleashe of Christe S. Augustine saith Mortalis factus est Immortalis ut peracta sua Morte nos faceret Immortales He that is Immortal became Mortal that through his Death he might make vs Immortal Againe he saith Nos non
Prosperi VVee doo honour saithe he in forme of Breade and wine which wee see thinges inuisible that is to say Fleashe and Bloud Neither take wee likewise these two Formes as wee tooke them before Consecration Sith that wee doo faithfully graunte that before Consecration it is Breade and VVine whiche Nature hath shapte but after Consecration Fleashe and â—loud of Christe whiche the Blessing of the Priest hath Consecrated The B. of Sarisburie First this Authoritie here alleged is not to be found neither in S. Augustine in whose name it is brought nor in the sentences of Prosper As for Gratian M. Hardinge knoweth he is a Common Falsifier of the Doctours and therefore his credit in suche cases cannot be greate Notwithstandinge touchinge the mater we knowe that Breade Wine and Water of them selfe be nothinge els but corruptible and simple Creatures If we conceiue none otherwise of them then they be of them selfe then al our Sacramentes be in vaine Therefore the godly Fathers labour euermore to drawe vs from the outwarde visible Creatures to the meaninge substance of the Sacramentes And to that ende S. Augustine saithe In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes we muste consider not what they be in deede but what they Signifie So it is written in the Councel of Nice Vides Aquam Cogita Diuinam Vim quae in Aqua lateâ— Seest thou the Water of Baptisme it is not that it was before consider thou that Heauenly Power that lieth hidden in the Water So Chrysostome saith Antequam Sanctificetur Panis panem nominamus Diuina autem Sanctificante illum Gratia mediante sacerdote liberatus est quidem ab appellatione Panis dignus autem habitus est Dominici Corporis appellatione etiamsi Natura Panis in illo remaâ—serit The Breade before it is Sanctified is called Breade but beinge sanctified by the Heauenly Grace by meane of the Prieste it is deliuered from the name of Breade and thought woorthie of the name of the Lordes Bodie notwithstanding the Nature of Breade remaine in it stil. Thus as Chrysostome saith The Breade remaineth stil Breade in his former Kinde Substance without any suche Transsubstantiation or change of nature as is nowe imagined The woordes be plaine M. Hardinge cannot denie them And yet notwithstandinge it is not the thinge it was before bicause it is also called the Lordes Bodie So likewise saithe S. Augustine Quicunque in Manna Christum intellexerunt eundem quem nos Spiritualem Cibum Manducarunt As many as in Manna vnderstood Christe they did eate the same Spiritual Meate that we Eate that is the very Bodie of Christe And so vnto them Manna was Christes Bodie and not the same thinge it was before And for better Declaration hereof Bertramus saithe Christus vt nunc Panem conuertit in Corpus suum ita tum Manna de Coelo datum suum Corpus Inuisibiliter operatus est Christe as he now turneth the Breade into his Bodie euen so then in like sorte the Manna that fel from Heauen Inuisibly he made his Bodie Thus as the Breade is Christes Bodie euen so was Manna Christes Bodie and that Inuisibly and by the Omnipotent Power of God Thus are the Elementes of Manna of the Breade of the Wine and of the Water changed and are not as they were before and therefore in euery of the same we Honour the Bodie of Christe Inuisible not as Really and Fleashely Present but as beinge in Heauen This whole mater and the causes thereof S. Augustine seemeth to open in this wise Signacula quidem rerum Diuinarum esse Visibilia c. Let the newe Christened man be taught that Sacramentes be Visible Signes of Heauenly thinges and that the thinges them selfe that he seethe not must be Honoured in them and that the same Kinde and Element Breade Wine or Water is not so to be taken as it is in daiely vse Let him also be taught what the Woordes meane that he hath hearde and what is hidden and to be beleued in Christe whose Image or Likenesse that thinge that is that Sacramente beareth He addeth further Deinde monendus est ex hac occasione vt si quid etiam in Scripturis audiat quod Carnaliter sonet etiamsi non intelligat credat tamen Spirituale aliquid Significari Moreouer vpon occasion hereof he must be taught that if he heare any thinge euen in the Scriptures that sounde Carnally yet â—e thinke there is some Spiritual thinge meante by it M. Hardinge The .26 Diuision Leauinge a number of places that might be alleged out of the Auncient Fathers for the Confirmation of this mater to auoide tediousnesse I wil conclude with that most plaine place of Theodoretus who speakinge of the outwarde signes of the Sacrament saithe that notwithstandiâ—ge they remaine after the Mystical Blessinge 171 in the proprietie of their former Nature as those that may be seene and felte no lesse then before yet they are vnderstanded and beleeued to be the thinges whiche they are made by vertue of Consecration and are woorshipped with Godly Honour His woordes be these IntelliguÌ„tur ea esse quae facta sunt creduntur adorantur vt quae illa â—â—nt quae creduntur These Mystical Signes saithe he are vnderstanded to be those thinges whiche they are made and so they are beleeued and are Adored as beinge the thinges which they are beleeued to be VVith whiche woordes Theodoretus affirmeth bothe the Real Presence and also the Adoration The Real Presence in that he saithe these outwarde Signes or Tokens after Consecration to be made thinges whiche are not seene but vnderstanded and beleeued whereby he Signifieth the Inuisible thinge of this Sacrament the bodie and Bloude of Christe Adoration he teacheth with expresse termes and that bicause through power of the Mystical Blissinge the Signes be in existence and in deede the thinges whiche they are beleued to be soothely the Bodie and Bloude of Christe For otherwise God forbidde that Christen people shoulde be tought to Adore and woorship the insensible Creatures Breade and VVine Of whiche he saith that they are Adored not as signes not so in no wise but as beinge the thinges whiche they are beleeued to be Now I reporte me to the Christian Reader whether this Adoration of the Sacrament whereby we meane the Godly woorship of Christes Bodie in the Sacrament be a newe deuise or no brought into the Churche but lately aboute three hundred yeeres past as M. Iuel maketh him selfe suer of it in his Sermon The B. of Sarisburie By these woordes of Theodorete M. Hardinge thinketh him selfe hable to prooue both Real Presence and also Adoration of the Sacrament and I doubte not but the discrete Reader shal soone perceiue he hath prooued as wel the one as the other Touchinge Real Presence Theodoretus speaketh nothinge no not one woorde His manner of spéeche séemeth rather to incline to
sequele in nature and by â–ª driâ—te of Reason that then the Accidentes onely remaine For witnesse and proufe whereof I wil not let to recite certaine moste manifest sayeinges of the olde and best approued Doctours The B. of Sarisburie M. Hardinge graunteth that this Doctrine hath no expresse Authoritie by precise termes neither in the Scriptures nor in the Ancient Councelles nor in any Olde Father Gréeke or Latine yet the Olde Fathers bothe Gréekes Latines in their kindes were counted Eloquent were thought â—able to vtter their Doctrine in expresse and precise woordes if there had béene then any suche Doctrine receiued in the Churche Wherefore findinge herein suche wante of al Antiquitie wee may be bolde expressely and in precise termes to say This séemeth to be a very New Doctrine restinge onely vpon a False Position and a litle coloured with drifte of Reason whiche Reason notwithstanding neuer entred into mans head within a whole thousande yéeres after that the Gospel had béene preached By like Position and by like drifte the Olde Heretiques the Manichees helde that al that outwardly appeared in Christe was nothinge els but Accidentes that is as M. Hardinge him selfe expoundeth it the Forme the Shape the Coloure the Weight and so in deede nothinge els but the Shew and Appearance and Fantasie of a Bodie From suche Doctours it appeareth these men haue receiued their New Doctrine For Doctour Tonstal confesseth It was first determined in the Councel of Laterane whiche was holden in Rome in the yeere of our Lorde a thousande twoo hundred and fifteene and that before that time it was euermore free for any man without empeachement of his Faithe to holde the contrary Likewise M. Hardinges owne Doctour Gabriel Biel saith Quomodo ibi sit Corpus Christi an per Conuersionem alicuius in illud an sine Conuersione incipiat esse Corpus Christi cum Pane manentibus Substantia Accidentibus Panis non inuenitur expressum in Canone Bibliae In what sorte the Bodie of Christe is there whether it be by the turning of any thing into that or wâ—thout any turning or Transubstantiation the Bodie of Christe beginne to be there togeather with the Breade bothe the Substance and Accidentes of the Breade remaininge it is not founde expressed in the Scriptures So likewise Duns him selfe saith De Sacramentis tenendum est sicut tenet Sancta Romana Ecclesia Nam verba Scripturae possent Saluari Secundum intellectum facilem VerioreÌ„ Secundum apparentiam Touchinge the Sacramentes we must holde as the holy Churche of Rome holdeth For the woordes of the Scripture might be saued without Transubstantiation by an easy and truer â–ª vnderstandinge in appearance Thus it appeareth by D. Tonstal that this Doctrine hath no grounde of Antiquitie and by Biel and Scotus that it hath no certaine Authoritie of Goddes woorde Upon this fundation whiche by their owne ConfessioÌ„ is vncertaine M. Hardinge buildeth vp the whole certaintie of this Article But he wil replie Christ saith This is my Bodie So the Arian Heretiques were hable to allege as many and as plaine woordes of Christe Pater maior me est My Father is greater then I. Neither euer was there any Heresie so grosse but was hable to make some simple shewe of Goddes Woorde But Christe saith not This Breade is nowe no Breade Or This Breade is Transubstantiate into my Bodie Or My Bodie is Really and Fleashely conteined vnder the Accidentes of this Breade But contrary wise the Euangelistes doo witnesse That Christe tooke Breade and S. Paule after Consecration sundrie times calleth it Breade and the holy Fathers expressely and constantly affirme that the Breade remaineth stil in Nature and Substance as it did before Neuerthelesse in that sense and meaninge that Christe spake in that Breade was Christes Bodie For in this case we maie not consider what Breade is in it self but what it is by Christes Institution As the Bodie of Christe is his very Natural Bodie So the Breade in it self is very Natural Breade And yet by waie of a Sacrament the Breade both is called and also is Christes Bodie So S. Paule saith The Rocke was Christe And S. Augustine saith Non dicit Petra Significabat Christum sed Petra erat Christus He saith not The Rocke Signified Christe but The Rocke was Christe The Rocke naturally in deede was a Rocke as it was before Yet bicause it gaue water to refreashe the people by a Sacramental vnderstandinge the Rocke was Christe So it is written Sanguis est Anima The Bloude is the Soule Whiche woordes rightly vnderstanded are true and yet to saie that Naturally and Really the Bloude is the Soule it were an erroure Unto whiche woordes of Moses S. Augustine by waie of Exposition resembleth these woordes of Christe This is my Bodie His woordes be these Possum interpreâ—ari praeceptum illud in Signo esse positum Non enim dubitauit Dominus dicere Hoc est Corpus meum cùm Signum daret Corporis sui I maie expounde that commaundement to consist in a Signe For Our Lorde doubted not to saie This is my Bodie when he gaue a Signe of his Bodie And to come neare to the Institution of Christes Supper S. Luke and S. Paule saie This Cuppe is the Newe Testament Yet was not the Substance and Nature of the Cuppe changed by any force of these Woordes neither was that Cuppe in deede and Really the Newe Testament Nowe As the Rocke was Christe The Bloude is the Soule The Cuppe is the Newe Testament remaininge notwithstandinge eche of them in theire seueral Nature and Substance Euen so is the Breade the Bodie of Christe remaininge stil notwithstandinge in the Nature and Substance of very Breade It is a Sacrament that Christe ordeined and therefore must haue a Sacramental vnderstandinge Uerily as Water remaininge stil Water is the Sacrament of Christes Bloude So Breade remaininge stil Breade is the Sacrament of Christes Bodie But the contrary hereof was determined in the Councel of Laterane in Rome aboute the yeere of our Lorde 1215. Howe be it the determination of that Councel neither was General nor was euer Generally receiued For the Christians in Asia and Grecia and of al other partes of Christendome woulde neuer agree vnto it as it appeareth by the Councel of Florence but euermore refused it as an erroure But what special power had that Councel of Laterane to alter the Faith of the Churche and to change the sense of Goddes Woorde and to make that Catholique that before that time was neuer Catholique and to make that Heresie that for the space of twelue hundred yeeres and more before was no Heresie Certainely the Olde Catholique Fathers of the Primitiue Churche and these younge Fathers of the Churche of Laterane agrée not togeather For Gelasius saith Non desinit esse Substantia vel Natura Panis Vini It ceaseth not to be the Substance or Nature of Breade and
Wine S. Chrysostome saith Natura Panis in Sacramento remanet The Nature of Breade remaineth in the Sacrament Theodoretus saith Christus Naturam Panis non mutat sed Naturae adijcit Gratiam Christe changeth not the Nature of the Breade but vnto the same Nature he addeth Grace S. Augustine saith Quod videâ—is Panis est Calix quod vobis etiam oculi renuntiant The thinge that yowe see is Breade and the Cuppe whiche thinge your eyes doo testifie Here be the plaine testimonies of foure Ancient Catholique Fathers in this behalf But these Newe Laterane Fathers contrary wise saie Here â—easeth the Substance and Nature of Breade and Wine The Nature of Breade remaineth not Christe changeth the Nature and Substance of the Breade Beleue not the witnes of youre eies The thinge that yowe see is no Breade Thus these Newe Fathers as it maie appeare of purpose are coÌ„trary to the Olde Hereof we maie reason thus The Olde Catholique Fathers vnderstoode not this Newe fantasie of Transubstantiation Therefore they vnderstoode not the remaininge of the Accidentes without Substance Yet hath M. Hardinge chosen this as the onely fundation of his whole cause M. Hardinge The .2 Diuision S. Cyprian that learned Bishop and holy Martyr saith thus In Sermone de Coena Domini Panis iste quem Dominus Discipulis porrigebat non effigie sed natura mutatus omnipotentia verbi factus est Caro. This Breade whiche our Lorde gaue to his Disciples changed not in shape but in nature by the almightie power of the woorde he meaneth Christes woorde of Consecration is made Fleashe Lo he confesseth the Breade to be changed not in shape or forme for that remaineth but in Nature that is to saie in Substance And to signifie the chaunge of Substance and not an accidentarie change onely to witte from the vse of Common breade to serue for Sacramental breade as some of our newe Maisters doo expounde that place for a shifte he addeth great weight of woordes whereby he farre ouerpeiseth these mennes light deuise saieinge that by the almightie power of our Lordes woorde it is made fleashe Verily they might consyder as they woulde seeme to be of sharpe iudgemeÌ„t that to the performance of so smal a mater as their Sacramental chaunge is the almightie power of Goddes VVoorde is not needful And nowe if this woorde Factus est maie signifie an imaginatiue makinge then why maie not Verbum Caro factum est likewise be expounded to the defence of sundrie olde hainouse heresies against the true Manhoode of Christe Thus the nature of the breade in this Sacrament beinge chaunged and the forme remaininge so as it seeme breade as before Consecration and beinge made our Lordes fleashe by vertue of the woorde the substance of breade chaunged into that most excellent substance of the fleashe of Christ Of that whiche was before the accidentes remaine onely without the substance of breade The like is to be beleued of the wine The B. of Sarisburie This place of S. Cyprian is often and muche alleged as if euery woorde thereof were an argument as in deede at the sight and first appearance it seemeth vehement and soundeth muche but beinge wel weighed and consydered it wil appeare in substance as it is Certainely of Annihilations of Remoouinge of Natures of Remaininge of Accidentes without Subiecte whiche thinge M. Hardinge hath taken to proue it speaketh nothinge For answeare first it is plaine by these foure Ancient learned Fathers S. Augustine S. Chrysostome Gelasius and Theodoretus that the Breade and Wine after the Consecration remaine in theire Nature and Substance as they were before Whiche thinge notwithstandinge it is not the Nature of Breade that worketh the effecte and force of this Sacrament That is that Christe maie dwel in vs and we in him no more then it is the Nature of Water in the Sacrament of Baptisme that worketh the effecte thereof and maketh vs Fleashe of Christes Fleashe and Boane of his Boanes And for better euidence hereof to compare one Sacrament with an other S. Basile saith Gratia Baptismatis non est ex natura aquae sed ex praesentia Spiritus The Grace of Baptisme is not of the Nature of the Water but of the Presence of the Sprite And therefore Cyril saith Quemadmodum viribus ignis c. As water beinge vehemently heat by the strengthe of fiere heateth no lesse then if it were fier in deede so the Water of Baptisme by the workinge of the holy Ghost is reformed vnto a Diuine power or Nature So Chrysostome saith Elizaeus potuit vndarum mutare naturam c. Elizeus was hable to change the Nature of the VVater and made it hable to beare yron Here Chrysostome saith euen as S. Cyprian saith that the Nature of the Water was chaunged Yet the very Substance of the Water remained as before Likewise S. Ambrose speakinge of Goddes marueilous workinge in Baptisme saith Non agnosco vsum Naturae Nullus est hic Naturae ordo vbi est excelleÌ„tia Gratiae In this case I haue no skil of the vse of Nature The order of Nature hath no rule where as is the excellencie of Goddes Grace Againe he saith Est hoc illud magnum Mysterium quod oculus non vidit nec auris audiuit neâ— in Cor hominis ascendit Aquas video quas videbam quotidiè Me istae habent mundare in quas saepè descendi nunquam mundaâ—us sum Hinc cognosce quòd Aqua non mundat sine Spiritu Is this that greate Mysterie that the eie neuer sawe that the eare neuer hearde that neuer â—ntred into the harte of man I see Water that I sawe euery daye before Is this it that shal make me cleane I haue gonne oftentimes into it and was neuer the cleaner Therefore vnderstande thow that VVater of his owne Nature without the holy Ghost cleanseth not And againe Per predicationem Dominicae Crucis Aqua fit dulcis ad Gratiam By the preachinge of our Lordes Crosse the VVater byside his owne Nature is made sweete vnto Grace And in this respecte S. Hilarie saith Vno Christo per Naturam vnius Baptismi induâ—mur VVe put vpon vs onely one Christe by the Nature of one Baptisme And Gregorie Nyssene in like sorte Natura Aquae praecedeÌ„te virga Fidei c. vitaÌ„ praestat The Nature of VVater thus considered the Rodde of Faith goinge before geueth life Otherwise he saith Hoc beneficium noÌ„ Aqua largitur c. sed Dei praeceptum Spiritus Aqua verò subseruit ad osteÌ„dendaÌ„ purgationeÌ„ It is not VVater of his owne Nature that geueth this benefite but the commaundement of God and the Holy Ghost The VVater serueth to shewe vs the cleansinge of the Soule By these examples I turst it maie appeare what S. Cyprian meante by the change of Nature Uerily Origen that Ancient learned Father touchinge the Breade in the Sacrament of Christes
Bodie writeth thus Non materia panis sed super illum dictus Sermo est qui prodest c. It is not the Mater or Substance of Breade but the VVoorde spoken ouer it that doeth profite And therefore S. Ambrose likewise saith Quantò magis operatorius est Sermo Dei vt sint quae erant in aliud commutentur Howe muche more effectual is the VVoorde of God that the Breade and Wine maie be in Substance and Nature the same that they were before and yet be changed into an other thinge Notwithstandinge this answeare vnto the discreete Reader maie seeme sufficieÌ„t yet M. Hardinge forceth the mater further with this woorde Factus est If this woorde Factus est saith he maie Signifie an imaginatiue makinge theÌ„ why maie not Verbum Caro factum est be so expounded O what simple shiftes are these Is M. Hardinge hable to allege no barre but that maie be pleaded against him self Or doeth he thinke that this Latine Woorde Facere must needes signifie Transubstantiare S. Augustine saith Nos Christi Facti sumus We are made Christes Leo saith Corpus regenerati Fit Caro Crucifixi The Bodie of the man that is Regenerate is made the Fleashe of Christe that was Crucified Beda saith Nos ipsi Corpus Christi facti sumus We our selues are made the Bodie of Christe Origen saith in like manner of speache Spiritus Sanctus non in turtureÌ„ Vertitur sed Columba Fit The Holy Ghost is not châ—nged into a Turtle but is made a dooue So S. Ambrose Victa anima libidine Carâ—â—s Fit Caro. The Sâ—ule beinge ouercome with the pleasure of the fleashe is made fleashe And wil M. Hardinge vpon warrant of this one Woorde conclude that our Bodies be vtterly Transubstantiate and Substantially and Really become the Bodie of Christe Or that the Holy Ghost is verily Transubstantiate into a Dooue Or the Soule into Fleashe Or in these very woordes that he hath alleged Verbum Caro Factum est The woorde that is the Sonne of God was made Fleashe Doeth he thinke that the Sonne of God leafte the Nature of his Godhead and was verily Transubstantiate into Fleashe Doubtles this were a Monstrous Doctrine in olde times it was Cherinthus and Ebions horrible Heresie Uerily Leo saith Quamuis Iohannes scribat Verbum Caro factum est Verbum â—amen non est versum in Carnem Although S. Iohn saie The Woorde was made Fleashe yet was not the Woorde turned or Transubstantâ—ate into â—leashe S. Augustine saith of the Heretiques called Timotheani Ad confirmandam huiusmodi impietatem qua Deum asserunt veâ—sum esse à Natura sua cogunt Euangelistae testimonium dicentis Et Verbum Caro factuÌ„ est quod ita interpreâ—antur Diuina Natura in Humanam versa est These Heretikes to confirme their wickednes whâ—râ—by they holde that God was changed from his owne Nature and made man racke the witnes of the Euangelist S. Iohn saieinge The Woorde was made Fleashe Whiche Woorde they expounde thus The Nature of God was changed into the Nature of man Euen thus M. Hardinge saith The Nature of Breade is changed into the Nature of Christes Bodie Where is then that greate force of this woorde Factus est wherein M. Hardinge seemeth to haue suche trust He might better saie thus The Woorde was made Fleashe the Nature and Substance of the Woorde remaininge stil So the Breade is made Fleashe the Nature and Substance of the Breade neuerthelesse remaininge stil. And in this sorte the Olde learned Father Tertullian speaketh touchinge the same Christus acceptum Panem distributum Discipulis Corpus suum illum Fecit dicendo Hoc est Corpus meum hoc est Figura Corporis mei Christe takinge the Breade and diuidiuge it to his Disciples made it his Bodie saâ—einge This is my Bodie That is to saie saith Tertullian This is a Figure of my Bodâ—e Thus the holy Fathers expounde what they meant by these woordes The Breade is made Christes Bodie But S. Cyprian further allegeth to this purpose The Omnipotent Power of God whiche saith M. Hardinge Farre ouerpoiseth al theâ—e mennes light fantasies Thus he saith as though that without this light fantasie of Transubstantiation God coulde not be Omnipotent or as if there were such woonderful weight in his Outwarde Shewes and Emptie Accidentes But God worketh mightily and sheweth his Power Omnipotent not onely herein but also in al other his holy Mysteries as it is before declared in the fifthe Article and the .3 Diuision Leo saith Christus dedit Aquae quod dedit Matri Virtus enim Alâ—issimi obumbratio Spiritus Sancti quae fecit vt Maria pareret Saluatorem eadem fecit vt Regeneraret vnda credentem Christe gâ—ue to the Water that he gâ—ue to his Mother For the power of the Highest and the ouerâ—hadowâ—nge of the Holy Ghost that caused Marie to beare the Saueour the same Powâ—r hath caused the Water to Regenerate the beleuer To like purpose saith Chrysostome â–ª Vt SaraÌ„ non Natura sed Dei promissio fecit matreÌ„ c. As the promise of God and not Nature made Sara a Mother euen so our Regeneration by Nature is nothinge But the VVoordes of God whiche the Faithful know beinge pronounced by the Priest in the Bathe of VVater doo forme and Regenerate him that is Baptized as it were in his mothers woombe So they were wonte to singe at the halowinge of the Fonte Descendat Spiritus Sanctus in hane plenitudinem Aquae totamque eius SubstantiaÌ„ Regenerationis foecundeâ— effectu Let thy Holy Ghost come downe into this fulnes of VVater and let it fille the whole Substance thereof with the effecte of Regeneration Thus Leo Chrysostome and other Olde Fathers acknowledge the Omnipotencie of God in the Sacrament of Baptisme yet did they not thinke it therefore necessary to Transubstantiate the Nature and Substance of the Water The same S. Cyprian al be it in deede it is not S. Cyprian but a farre later writer as by good proufes it dooth appeare writinge onely of the Blissinge of the Holy Oyle allegeth likewise the omnipotent Power of God aboue Nature His woordes be these Sanctificatis Elementis iam non propria Natura praebet effectum Sed Virtus Diuina potentiùs operatur adest Veritas Signo Spiritus Sacramento It is not Nature that geueth effecte vnto the Element of Oyle beinge sanctified but the Power of God worketh more mightily The Trueth is Present with the Signe and the Holy Ghost with the Sacrament Therefore it was no good Catholique Diuines parte so lightly to shake of these Newe Maisters Sacramental changes as maters of so smal weight It appeareth by these Examples that God therein sheweth his Omnipotent Power and yet without any Transubstantiation Nowe if neither these woordes Panis Natura Mutatus nor these woordes Factus est nor these woordes Omnipotentia Verbi nor
al these woordes togeather be hable to prooue Transubstantiation as it is cleare by that is saide already then is M. Hardinges fundation not wel laide and therefore we maie the better doubte of his Conclusion And where as he saith These Newe Maisters thinke it suiffcient to acknowledge a Sacramental changinge and to saie that the Breade is changed into the Sacrament of Christes Bodie and that onely for a shifte it maie please him to remember that Beda welneare niene hundred yeeres agoe expounded the same in like sorte and yet that notwithstandinge was neuer counted neyther Shifter nor Newe Maister His woordes be plaine Panis Vini Creatura in Sacramentum Carnis Sanguinis Christi ineffabili Spiritus Sanctificatione transfertur The Creature of Breade and VVine by the ineffable Sanctification of the Sprite is turned into the Sacrament of Christes Fleashe and Bloude M. Hardinge The .3 Diuision Nothinge can be plainer to this purpose then the saieinges of S. Ambrose Licet Figura Panis Vini videatur nihil tamen aliud quam Caro Christi Sanguis post Consecrationem credendum est Although saith he the forme of Breade and VVine be seene yet after Consecration we must beleue they are nothinge elles but the Fleashe and Bloude of Christe After the opinion of this Father the shewe and figure of Breade and VVine are seene and therefore remaine after Consecration And if we must beleue that whiche was Breade and VVine before to be none other thinge but the Fleashe and Bloude of Christe then are they no other thinge in deede For if they were we might so beleue For beleefe is grounded vpon trueth and what so euer is not true is not to be beleued Hereof it foloweth that after Consecration the accidentes and shewes onely remaine without the Substance of Breade and VVine In an other place he saith as muche Panis iste c. This Breade before the woordes of the Sacramentes is Breade as soone as the Consecration cometh of Breade is made the Bodie of Christe Againe in an other place he saith most plainely That the power of Consecration is greater then the Power of Nature Bicause Nature is changed by Consecration By this Father it is euident that the Nature 178 that is to say the Substance of Breade and by Consecration beinge chaunged into the Bodie and Bloude of Christe theire natural qualities whiche be accidentes continewinge vnchanged for performance of the Sacrament remaine without the Substance of Breade and VVine The B. of Sarisburie Ambroses Bookes be extant and knowen Emonge them al these woordes are not founde Gratian the reporter of them either of purpose or for wante of discretion as a man liuinge in a very barbarous and corrupte season allegeth often one Doctoure for an other the Greeke for the Latine the Newe for the Olde as maie soone appeare to the learned Reader This writer whome M. Hardinge woulde so faine haue to passe by the name of Ambrose in this very place purposely depraueth the Woordes of Christe alleginge that for Scripture that is not to be founde so written in al the Scriptures Whiche is not the manner of S. Amses dealinge But for contentation of the Reader to answeare that thinge that séemeth worthy of no answeare we must vnderstande that the Breade the Wine the Water of their owne Nature without further Consideration are nothinge els but vsual and simple creatures And therefore S. Augustine geueth this general rule touchinge the same In Sacramentes we must consider not what they be of them self but what they Signifie So S. Ambrose writeth of the Water of Baptisme Quid vidisti Aquas vtique sed noÌ„ solas Apostolus docuit non ea coÌ„templanda quae videntur sed quae non videntur VVhat sawest thou in thy Baptisme VVater no doubte but not onely VVater The Apostle hath taught vs to beholde not the thinges that be seene but the thinges that be not seene Otherwise touchinge the very Substance of the Breade and the Wine he saith Sunt quae erant They be the same thinges that they were And immediatly before he calleth the Sacrament touchinge the Breade the Wine whiche are the material partes thereof a Common and a Knowen Creature Yet neuerthelesse touchinge the effecte of the Sacrament we consider not the corruptible Natures or outwarde Elementes but directe our Faith onely to the Bodie and Bloude of Christe S. Ambrose him self leadeth vs thus to saie Ante Benedictionem Verborum Coelestium alia species nominatur post ConsecrationeÌ„ Corpus Christi Significatur Before the Blissinge of the Heauenly VVoordes it is called an other kinde but after the Consecration the Bodie of Christe is Signified But M. Hardinge wil replie This Ambrose saith Figura Panis Vini videtur The Figure of Breade and VVine is seene Therefore we must needes confesse there are Accidentes without a Subiecte If any Olde Writer Greeke or Latine learned or vnlearned euer vsed this Woorde Figura in this sense to wite to signifie a Shewe alone without any Substance then maie M. Hardinge seeme to saie somewhat If neuer any writer vsed it so then haue we good cause to doubte his Conclusion Uerily to leaue other olde writers of al sortes S. Ambrose him self saith Christus apparet in Figura Humana Christe appeareth in the Forme or Figure of a Man And S. Paule saith to like purpose Formam Serui accepit Christe tooke vpon him the Forme of a Seruant I thinke M. Hardinge wil not warrant vs vpon the force of these woordes that Christe had onely the Shape and Shewe and not the very Substance and Nature of a Mannes Bodie For in so saieinge he shoulde seeme openly to fauoure the Olde condeÌ„ned Heresie of the Manichees In saieinge otherwise this woorde Figura cannot further his purpose But S. Ambrose saith Nihil aliud credendum VVe must beleue there is nothinge els Therefore saith M. Hardinge There is no Breade I maruel he hath no further insight nor better skil in his owne Argumentes For here he concludeth a plaine â—ontradictioÌ„ against him self For if there be nothinge els but the Bodie of Christ and we must also beleeue the same then is there neither Forme nor Figure nor Weight nor Sauoure there whiche is contrary to M. Hardinges owne first position and yet by these wooâ—des wée must needes beleue it The meaninge is as it is before saide that accordinge to the Doctrine of S. Augustine in al Sacramentes we sequester our mindes vtterly from the Sensible Creatures and with our Faith beholde onely the thinges that thereby are represented For answeare to the other two places of S. Ambrose here alleged touchinge the changinge of Natures and makinge of Christes Bodie it maie please thee gentle Reader to remember that that is answeared before in the Seconde Diuision hereof vnto the Woordes of S. Cyprian I trowe M. Hardinge wil not say that the Changinge of any
stil although it be not Bare or Common Oile so the Nature or substance of the Breade remaineth still although it be not Common or Bare Breade In like sorte he writeth of the Water of Baptisme Non tanquam Aquae Simplici studeas huic Laâ—achro Ne Aquae Simplicitaâ—i mentem adhibeas Beholde not this Bathe as Simple VVater Consyder not the Simplicitie of the VVater Of these conferences of places we maie wel geather thus The Water in the Holy Mysterie of Baptisme notwithstandinge it be not Bare Common Water yet neuerthelesse contineweth stil in the Nature and Substance of very Water So likewise the Breade in the Holy Mysterie of Christes Bodie notwithstandinge it be not Bare and Common Breade yet neuerthelesse in Nature and Substance is Breade stil. But Cyrillus saith It is no Breade it is no Wine notwithstandinge it appeare so vnto the senses Chrysostome saith The substance of Breade is consumed Emissenus saith It is turned into the substance of Christes Bodie and Damascenus and Theophylactus later writers of no greate credite auouche the same It is plaine that both Cyrillus and al other olde learned Fathers laboure euermore with al vehemencie and force of woordes to sequester and pulle their hearers from the iudgement of their senses to beholde that Breade that geueth life vnto the worlde And therefore he calleth it Spiritual Breade and of Christes Bloude he saith thus Bibe vinum in corde tuo Spirituale scilicet vinum Drinke that VVine not with thy Bodily mouth but in they harte I meane that Spiritual VVine Againe he sheweth wherefore the Iewes were offended with Christe and openeth the very cause of the grossenes of their erroure Iudaei non audientes Verba Christi secundum Spiritum Scandalizaâ—i abierunt reâ—rò eò quòd existimarent sefe ad humanaruÌ„ Carnium esum incitari The Iewes not hearinge Christes VVoordes accordinge to the Sprite were offended and went from him for that they thought they were encourraged to eate Mannes Fleashe Againe he saith Gustate videte quòd suauis est Dominus Num hoc Corporeo palato vt istud dijudicetis vobis praecipitâ— NequaquaÌ„ sed potius certa Fide Taste and see that the Lorde is delectable What are you commaunded to iudge this with youre Bodily mouth No not so but with vndoubted Faith In this sense the Water in Baptisme geueth place to the Bloude of Christe and of it self seemeth nothinge Likewise the Breade in the Sacrament of Christes Bodie geueth place to the Bodie of Christe and in respecte thereof is vtterly nothinge Whiche thinge concerninge the Water of Baptisme Paulinus seemeth to expresse thus Fonsque nouus renouans hominem quia suscipit dat Munus siue magis quod deâ—init esse per vsum Tradere Diuino mortalibus incipit vsu. Likewise Chrysostome Non erit Aqua Potationis sed Sanctificationis It shal not be Water to Drinke as it was before but VVater of Sâ—nctification as before it was not This is the very Substance of the Sacramentes in respecte whereof the corruptible Elementes of Breade Wine and Water are consumed taken for nothinge This thinge Chrysostome expresseth notably to the eie by this example Lanae cùm tinguntur naturae suae nomen amittunt tincturae nomen accipiunt non vltrà vocas Lanam sed vel PurpuraÌ„ vel CoccinuÌ„ vel Prasinum c. VVool when it is died looseth the name of his owne Nâ—ture and taketh the name of the Coloure Thou callest it no lenger wool but Purple or Scarlet or greene c. Notwithstandinge the very Substance of Wool remaineth stil. And so Pachymeres saith The Holy Oile is no lâ—nger called Oile but it is turned into Christe His woordes be plaine Oleum enim est Christus For the Cile is Christe Not meaninge thereby that the Oile is no Oile but onely that in respecte of Christe that thereby is Signified the Oile is Consumed and appeareth nothinge So Paulus that Famous learned Lawier saith Res vna per praeualentiaÌ„ trahit aliam One thinge by force of greater weight draweth an other with it Thus therefore saithe Cyrillus The Breade that wee see is now not Breade â—ut Christes Bodie and the VVine that wee see is now not VVine but Christes Bloud As if he should say These Elementes or Creatures are not so muche the thinges that they be in déede as the things that they represent For so S. Augustine saith generally of al Sacramentes as it hath beene alleged once or twise before In Sacramentes wee may not consider what they be in deede but what they signifie And to the same ende S. Ambrose saith Magis videtur quod non videtur It is better seene that is not seene And al this is wrought bothe in the Mysterie of Baptisme and also in the Mysterie of Christes Bodie not by the woorke or force of Nature but by the Omnipotent power of the Sprite of God and by the warrant of Christes Woorde Thus Emissenus thus Damascene thus Theophylacte say the Bread is changed into the Substance of Christes Bodie I meane euen so as the same Theophylacte saith VVee our selues are Transelemented Transubstantiate into the Bodie of Christe For thus he imagineth Christe to say Miscetur mihi Transelementatur in me And in like sorte Chrysostome speakinge of the Corruption and Renewinge of the worlde saith thus Opus erat quasi Reelementationem quandam fieri It was needeful that the Elementes were Transubstantiate or made new So S. Peter saith Efficimur consortes Diuinae naturae VVee are made partakers of the Diuine Nature And a Heathen writer saithe Homo transit in Naturam Dei A man is turned into the Nature of God Al these and other like Phrases of speache must be qualified with a sober and a discrete construction otherwise accordinge to the simple tenour of the woordes they cannot stande Therefore S. Chrysostome intreating of the Exposition of the Scriptures saith thus Diuina opus est Gratia ne nudis verbis insistamus Nam ita Haeretici in errorem incidunt neque Sententiam neque Auditoris habitum inquirentes Nisi enim tempora locos auditorem alia huiusmodi consideremus multa sequentur absurda VVee haue neede of Goddes Heauenly Grace that wee stande not vpon the Bare VVoordes For so Heretiques fal into errour neuer consideringe neither the minde of the Speaker nor the disposition of the Hearer Onlesse wee weigh the Times the Places the Hearers and other like Circumstances many inconueniences must needes folow Uerily Bertramus an Ancient writer saithe Ipse qui nunc in Ecclesia c. He that now in the Churche by his Omnipotent Power Spiritually turneth the Breade and the VVine into the Fleashe and Bloud of his Bodie the same inuisibly made his Bodie of the Manna that came from Heauen and of the VVater that flowed from the Rocke inuisibly he made his owne Bloude Thus
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
onely to shewe the difference that is bitwéene the thrée states The Iewes vnder the Lawe The Christians in the Gospel and the Sainctes in the life to come Al whiche thrée states are one ofspringe of Abraham one People one Churche one Enheritance al callinge vpon and glorifieinge the name of God and of his Sonne Iesus Christe Therefore S. Augustine saithe The people of Israel vnder the Lawe were very Christians and the Christians in the Gospel are very Israelites Al be it he addeth Non oportet illud nomen in consuetudine Sermonis retinere In common vse of speache we may not continewe that name Againe he saith Iudaei nondum nomine sed re ipsa erant Christiani The Iewes although not in name yet in deede were very Christians Likewise Eusebius saith Al the Iewes from Abraham vpwarde vntil Adam were in deede Christian men al be it they were not named so So likewise Epiphanius saithe The Faithe of Christe was euer from the beginninge of the worlde The Substance of these three states is one the difference standeth onely in qualitie or proportion of more or lesse The Iewes sawe Christe in the Lawe The Christians sée Christ in the Gospel The Blissed Sainctes sée Christe in Heauen The Iewes sawe Christe darkely as in a shadowe The Christians sée Christe as in an Image liuely purtraide The holie Sainctes sée Christe in Heauen expressely and perfitely without Image or Shadowe face to face Christe that is séene is al one the difference is onely in the seers of whome some see in a darke Shadowe some in a perfite Image and some in the cleare Lighte And yet none of them without the sight of Christe And as the Iewes were in a Shadowe in comparison of that Brightnes of Lighte that we sée nowe euen so are wée likewise in a Shadowe in comparison of that Light that we hope for and is to come And thus Origen Nazianzene Oecumenâ—us and the reste of the Ancient Fathers meante and none otherwise Therefore M. Hardinge may consider better how muche these Authorities make for him to prooue his Secrete Fleashely Presence in the Sacrament Chrysostome compareth the state of the Iewes vnto a Candel and the state of the Christians to the Brightnes of the Sunne Againe he likeneth the Iewes to the firste draught or platte of an Image set out onely in bare lines and the Christians vnto the same Image liuely filled vp with al due proportion and resemblance and furniture of Colours Irenaeus compareth the Iewes to the sowinge of the seede and the Christians to the haruest and reapinge of the Corne. To Conclude S. Paule compareth the Iewes to a Childe and the Christians to a ful perfite man By al these Examples it appeareth that the Substance is one the difference standeth onely in More and Lesse The Iewes had the same light although not in like quantitie The same Image although not with like furniture The same Corne although not growen to like ripenes Thei were the same person although not in like perfection of age Thus muche to open the difference bitwéene the Lawe and the Gospel whiche was one parte of these Fathers meaninge The like difference wée may finde bitweene the state of the Gospel and the state of the life that is to come For although the thinges be one yet the fruition of the same is not one and in respecte of that abundance of Glorie that wée looke for al that we haue and enioie already is but a Figure And therefore S. Augustine saithe Cùm Christus tradiderit Regnum Dâ—o Patri in illa perspicua contemplatione incommutabilis Veritatis nullis Mysterijs Corporalibus indigebimus VVhen Christe shal haue deliuered the Kingedome to God and the Father in that plaine contemplation of the vnchangeable Truethe we shal neede no Bodily Mysteries Likewise he wrtteth of the Sacrament of Baptisme Vngimur modò in Sacramento Sacramento ipso praefiguratur quiddam quod futuri sumus illud nescio quid futurum ineffabile desiderate debemus in Sacramenio gemere vt in â—a re gaudeamus quae Sacramento praemonstratur VVe are nowe anointed in a Sacrament and in the Sacrament it selfe there is a thinge foresignified that we shal be and the same vnspeakeable thinge that is to come wee ought to desire and to mourne for it in the Sacrament that we may reioice in that thinge that is signified in the Sacrament So S. Basile Etiam nunc iustus bibit Aquam illam viuentem verùm eam posthac largiâ—s bibet vbi cooptatus fuerit in Ciuitatem Dei Nunc quidem bibit in speculo in aenigmate per breuem comprehensionem Obseruationum Diuinarum Tunc autem flumen vniuersum recipiet Euen nowe the iuste man drinketh that Liuinge VVater But after this when he shal be receiued into the Cittie of God he shal drinke it more abundantly Now he drinketh as in a Seeingeglasse or in a riddle by a smal vnderstandinge of heauenly thinges but then he shal swallowâ—â—owne the whole streame In this sense Nazianzene saithe The Ecclesiastical policie of the Iewes compared with the Gospel of Christe is a Figure of a Figure In this sense Origen saithe The comminge of Christe in the Fleashe and the offeringe of him selfe vpon the Crosse the force of whiche oblation continueth stil and al that our Nature can conceiue of the same is but an Image in comparison of those Spiritual thinges that we looke for And here vnderstande thou good Reader that Origen in this place speaketh of Christes comminge and appearinge in the Fleashe not one woorde of the Sacrament For thus he saithe Veniat ad Imaginem rerum videat aduentum Christi in Carne factuÌ„ Let him come to the Image of thinges and see Christes comminge in the Fleashe This Image Oecumenius very wel expoundeth Veritatem rerum that is The truethe and performance of thinges that were promised vnder a shadowe to the Iewes In like sorte Chrysostome expoundeth the same woordes Lex habuit vmbram futurorum bonorum non ipsam imaginem rerum hoc est non ipsam Veritatem The Lawe had a Shadowe of good thinges to come but not the Image of the thinges that is to say not the trueth it selfe He calleth the Gospel the trueth it selfe not in respecte of Christes Secrete Beinge in the Sacrament vnto which fantasie M. Harding driueth al this longe talke but onely in respecte of Christes Incarnation as it is plaine by that immediatly foloweth Donec enim quis velut in pictura circunducat colores Vmbra quaedam est cùm verò flores ipsos colorum induxerit imposuerit tunc Imago efficitur A picture vntil the Painter lay on his colours is but a Shadowe but the freashe colours being laide on it is an Image So S. Paule calleth the Law the Shadowe and Christe the Bodie And in this consideration Athanasius saith
Bloude the Capernaites hearinge his woordes imagined euen as M. Hardinge nowe dooth that he meante a very Fleashly Eatinge with their Bodily mouthes and therefore beganne to be offended and saide His speache was ouer harde and departed from him Upon occasion hereof S. Augustine writeth thus Ipsi erant duri non sermo Christus instruxit eos qui remanserant ait illis Spiritus est qui viuificat Caro autem nihil prodest Verba quae locutus sum vobis Spiritus sunt vita Spiritualiter intelligite quod locutus sum Non hoc Corpus quod videtis manducaturi estis nec bibituri illum Sanguinem quem fusuri sunt qui me Crucifigent Sacramentum aliquod vobis commendaui Spiritualiter intellectum viuificabit vos They were harde Christes woorde was not harde Christe instructed them that remained and saide vnto them it is the Sprite that geueth life the Fleashe profiteth nothinge The woordes that I haue spoken are Sprite and Life Vnderstande ye spiritually that I haue spoken Ye shal not Eate this Bodie that ye see neither shal ye drinke that Bloude that they shal sheadde that shal Crucifie me I haue recommended vnto you a certaine Sacrament Beinge Spiritually vnderstanded it wil geue you life These woordes be plaine of them selfe and neede no longe construction The difference that M. Hardinge hath diuised bytweene Christes Bodie in Substance and the self same Bodie in respecte of qualities is a vaine Glose of his owne without Substance For S. Augustine saith not as M. Hardinge woulde faine haue him to saie Ye shal not Eate this Bodie with your bodily mouth Quale videtis vnder suche Conditions and qualities of Mortalitie and Corruption as yowe nowe see it but Quod videtis that is Yowe shal not eate the same Bodie in Nature and Substance that nowe ye sée Neither was the Bodie of Christe at that time when he Ministred the holy Communion and spake these woordes to his Disciples endewed with any suche qualities For it was neither Spiritual nor Inuisible nor Immortal but contrarywise Earthly Uisible and subiecte to Death To be shorte S. Augustine speaketh not one woorde neither of this Carnal Presence nor of Secrete Beinge vnder Couerte nor saith as M. Hardinge saithe that the very Bodie of Christe is a Figure of Christes Bodie nor imagineth in Christe two sundrie sortes of Natural Bodies nor knoweth any one of al these M. Hardinges strange Collections Thus onely he saith Non hoc Corpus quod videtis manducaturi estis Touchinge your Bodily mouth Ye shal not Eate this Bodie of mine that ye see Of whiche woordes M. Hardinge contrary to S. Augustines expresse and plaine meaninge as his common wonte is concludeth the contrary Ergo with youre Bodily Mouth ye shal eate this self same Bodie in Substance that ye see Nowe for as muche as M. Hardinge wil saie Wée diuise Figures of our selues without cause and that Christes woordes are plaine and ought simply to be taken as they sounde without any manner Figure I thinke it therefore necessarie in fewe woordes to shewe bothe what hath leadde vs and al the Ancient Writers and Olde Doctours of the Churche thus to expounde the Woordes of Christ and also howe many and howe strange and monstrous Figures M. Hardinge with his Bretherne are driuen to vse in the Exposition of the same And to passe ouer al the Olde learned Fathers whiche in their writinges commonly cal the Sacrament a Representation a Remembrance a Memorie an Image a Likenes a Samplar a Token a Signe and a Figure c. Christe him self before al others seemeth to leade vs hereunto bothe for that at the very Institution of the holy Mysteries he saide thus Doo ye this in Remembrance of me And also for that in the sixth Chapter of S. Iohn speakinge of the Eatinge of his Fleashe he forewarned his Disciples of his Ascension into Heauen and shewed them that his very Natural Fleashe Fleashely receiued canne profite nothinge Moreouer it is not agréeable neither to the Nature of a Man Really and in deede to eate a mannes Bodie nor to a mannes Bodie Really and in deede without Figure to be Eaten For that S. Augustine saith were Flagitium facinus An horrible wickednes And againe he saithe Horribilius est humanam Carnem manducare quà m perimere Sanguinem humanum bibere quà m fundere It is a more horrible thinge to eate mannes Fleashe then it is to kille it and to drinke mannes Bloude then it is to shead it For this cause he concludeth Figura ergo est Therefore it is a Figure And in like manner Cyrillus saithe Sacramentum nostrum non asseuerat Hominis manducationem Our Sacrament auoucheth not the Eatinge of a man Againe in these woordes of Christe we finde Duo disparata that is two sundrie termes of sundrie Significations and Natures Panis and Corpus whiche as the learned knowe cannot possibly be Uerified the one of the other without a Figure By sides al this in euery of these clauses whiche so nearely touche Christes Institution there is a Figure To drinke the Cuppe of the Lorde In steede of the Wine in the Cuppe it is a Figure To drinke Iudgement Iudgement is a Spiritual thinge and cannot be dronken with the mouth Therefore it is a Figure My Bodie that Is geuen that Is broken in steede of That Shal be geuen and That Shal be broken is a Figure I am Breade Christe Really and in deede was no material Breade It is a Figure The Breade is the Communication of the Lordes Bodie In steede of these woordes It representeth the Communication of the Lordes Bodie It is a Figure The Cuppe is the Newe Testament The Cuppe in deede and verily is not the Newe Testament Therefore it is a Figure In euery of these Clauses M. Hardinge must needes see and confesse a Figure and so it appeareth that in the very Institution of Christes Holy Mysteries there are vsed a greate many and sundrie Figures al notwithstandinge both consonant to Reason and also agréeable to Goddes Holy woorde But nowe marke wel I beseeche thée good Christian Reader howe many and what kindes of Figures M. Hardinge and the reste of his companie haue benne forced to imagin in these cases First they saie This pronowne Hoc This signifieth not This Breade as al the Olde Writers vnderstande it but Indiuiduum Vagū whiche is neither Breade nor any certaine determined thinge elles but onely one certaine thinge at large in generalitie This Uerbe Est They expounde thus Est hoc est Transubstantiatur Suche a Figure as neuer was vsed of any Olde Authoure either Holy or Profane or Heretique or Catholique or Greeke or Latine In these woordes Take ye Eate ye This is my Bodie They haue founde a Figure called Hysteron Proterō whiche is when the whole speache is out of order and that set byhinde that shoulde goe before For thus they are driuen to shifte it and turne it This is
owne tongue Howe be it some others of his side thought sometimes they had surely founde it and were hable to allege these woordes Nolite sanctum dare Canibus Geue not holy thinges to Dogges And thereof necessarily to conclude that the Laie People whom in respect of them selues they called Dogges might not once touche the holy Scriptures But M. Hardinge saith plainely He findeth it not This short answeare touching the demaunde is sufficient Yf he knewe what were sufficieÌ„t Al the rest is made vp onely in woordes as shal appeare He addeth further Neither doo I finde that the Laie People was then or at any other timâ— commaunded to reade the woorde of God in their owne tongue beinge vulgare and Barbarous First this stopple of Commaundinge is wholy impertment vnto the question Secondly al other tongues thrée onely excepted are without iuste cause Condemned for Barbarous Thirdly this exception of the peoples readinge in their Uulgare tongue is onely a bare shifte and a quarrel without sauoure For in what tongue can the Uulgare people reade and vnderstande any thinge sauinge onely in their owne Common and Uulgare tongue But as the Emperoure Tiberius vsed sometimes to sende certaine of his Nobles into his out Prouinces and far Countries to rule there as Uiceroies Lieutenantes vnder him and yet that notwithstandinge whoulde not suffer them to goe thither or in any wise to departe from Rome euen in like sorte M. Hardinge notwithstandinge he woulde seeme to licence the Laie People to reade Goddes Woorde Yet he limiteth them either to the Greeke or to the Latine or to the Hebrewe tongue wherein he is wel assured they cannot reade it But that the people was in Olde times willed to reade the Scriptures and that in suche tongues as they were hable to vnderstande it is euident and appereth many waies And of infinite testimonies and good proufes onely to touche a few God saith thus vnto his people Herken O Israel Let the Woordes that I speake to thee this daie reast in thy haâ—te thow shalt shew them vnto thy Children thow shalt thinke of them sittinge in thy house and walkinge in thy iourney and when thow goest to reast and when thow riseste thow shalt binde them as a marke vnto thy hande thow shalt haue them as a token before thine eies thow shalt write them on the postes of thy doores and at the entrie of thy gates As it is noted by a Writer of late yeeres it was decréed in the First Councel of Nice that no Christian man shoulde be without the Bilble in his house S. Augustine saith vnto the people Nec solùm sufficiat quòd in Ecclesia Diuinas Lectiones auditis Sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite Thinke it not sufficient that ye heare the Scriptures in the Churche but also in youre houses at home either reade youre selues â–ª or geate some other to reade vnto yowe S. Chrysostome saith vnto his people Admoneo rogo vt libros comparetis I warne yowe and beseche yowe to geate bookes Againe he saith Audite Saeculares omnes Comparate vobis Biblia â–ª animae Pharmaca Si nihil aliud vultis vel Nouum Testamentum acquirite Apostolum Euangelia Acta continuos sedulos Doctores Heare me ye menne of the Worlde geate ye the Bible that most holsome remedie for the soule Yf ye wil nothinge els yet at the least geate the Newe Testament S. Paules Epistles and the Actes that maie be youre continual and earnest Teachers Origen saith Vtinam omnes faceremus illud quod Scriptum est Scruâ—amini Scripturas I woulde to God we woulde al doo as it is written Searche the Scriptures S. Hierome speakinge of the Companie of wemen that was at Bethleem with Paula saith thus Non licebat cuiquam Sororum ignorare Psalmos non de Scripturis Sanctis quotidiè aliquid discere It was not lawfull for any one of al the Sisters to be ignorant of the Psalmes nor to passe ouer any daie without learninge some parte of the Scriptures In these Examples notwithstandinge some â—auil perhaps might be made to the contrary yet very reason wil leade M. Hardinge to thinke that these Fathers meante the people shoulde reade the Scriptures in their owne knowen and Uulgare tongues S. Basile saith Quantum ferre potest humana natura possumus esse Similes Deo Similitudo autem illa sine cognitione nulla est Cognitio autem constat ex Doctrina Initium autem Doctrinae Sermo est Sermonis autem partes Syllabae Voces Wee maie become like vnto God as far foorth as the weake nature of man can beare But this likenes cannot be wâ—thout knowledge Neither this knowledge without Doctrine And the beginninge of Doctrine is speache and the partes of speache be Woordes and Syllables The Resolution hereof is this The people without vnderstandinge the particulare Woordes and Syllables cannot know the Speache not knowinge the Speache they cannot attaine this Doctrine and without this Doctrine they cannot be like vnto God M. Hardinge The .2 Diuision They that treate of this Article concerninge the hauinge of the Scriptures in a Vulgare tongue for the Laitie to reade bee of three sundry opinions Some Iudge it to be vtterly vnlawful that the Bible be translated into any tongue of the Common people Some thinke it good it be translated so that respecte be had of time and of place and of persones Some be of the opinion that the Holy Scriptures ought to be had in the mother and natiue tongue of euery nation without any regarde of time place or persones The first opinion is holden of fewe and Commonly mysliked The third is mainteined by all the sectes of oure time the Swenkfeldians excepted who woulde the Scriptures to be in no regarde The seconde is allowed best of those that seeme to be of most wisedome and godlines and to haue most care for the healthe of the Churche who haue not seuered them selues from the Faith whiche hath continewed from the beginninge Here that I saie nothinge of the first opinion â–ª as they of the thirde reprooue the moderation of the seconde so they of the seconde cannot allowe the generalitie of the thirde The B. of Sarisburie Here are laide owt thrée sundrie opinions The First vtterly barreth al and euery of the Laie people from euery parcel of the Scriptures The Thirde geueth al menns leaue to reade al partes thereof without exception Bytweene these two extremes the Seconde opinion is a meane The first hereof saith M. Hardinge is commonly misliked Yet neuertheles it â—ppeareth by him in the fourteenthe Diuision of this Article it is the very Practise and opinion of the Churche of Rome whiche Churche as he saith hath already condemned al the Newe Translations and not allowed the Olde neither in the Gotthian tongue translated by Ulphilas nor in the Sclauon tongue translated by S. Hierome nor
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
newe thinges with the Olde and stil to alter new for newe vntil bothe their wittes and their speache beginne to faile them Here note good Reader that in this whole Article M. Hardinge hath alleged no manner Doctour nor Olde nor Newe The reason thereof is this for that of the Olde Doctours he had none to allege and of his Newe Doctours he was ashamed FINIS THE XXV ARTICLE VVHETHER THE FOVRMES BE THE SACRAMENTE The B. of Sarisburie Or that the Accidentes or Fourmes or Shewes of Breade and Wine be the Sacramentes of Christes Bodie and Bloude and not rather that Breade and Wine it selfe M. Hardinge The .1 Diuision For as muche as by the almighty power of Gods woorde pronounced by the Prieste in the Consecration of this Sacrament the Bodie and Bloude of Christe are made 253 Really Present the Substance of Breade 253 tourned into the Substance of the Bodie and the Substance of VVine into the Substance of the Bloude the Breade whiche is consumed a waie by the fier of the Diuine Substance as Chrysostome saithe and now is become the Breade whiche was formed by the hande of the Holy Ghoste in the wombe of the Virgine and decocted with the fier of the Passion in the Aulter of the Crosse as S. Ambrose saithe can not be the Sacrament of the Bodie nor the VVine of the Bloude Neither can it be saide that the Breade and VVine whiche were before are the Sacramentes for that the Breade is becomme the Bodie and the VVine the Bloude and so now they are not and if they be not then neither be they Sacramentes Therefore that the outwarde formes of Breade and VVine which remaine be the Sacramentes of Christes Bodie and Bloude and not the very Breade and VVine it selfe it foloweth by sequele of reason or consequent of vnderstandinge deduced out of the firste trueth whiche of S. Basile in an Epistle ad Sozopolitanos speakinge against certaine that went about to raise vp againe the olde Heresie of Valentinus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of whiche sequele of reason in the matter of the Sacrament many conclusions may be deduced in case of wante of expresse Scriptures VVhiche waie of reasonninge Basile vsed against Heretikes as also sundry other Fathers where manifest Scripture might not be allâ—aged The B. of Sarisburie M. Hardinge presumeth that his newe fantasie of Transubstantiation must needes stande for good And therefore imagininge that the Breade and Wine are wholy remooued and cannot be the Sacramentes he thinketh he maie wel conclude that the Fourmes Shewes that are leafte behinde must néedes be the Sacramentes But this errour is soone reprooued by the consente of al the Olde Catholique Fathers of the Churche S. Augustine saithe Quod videtis Panis est The thinge that ye see speakinge of the Sacramente is not a Fourme or an Accidente but Very Breade S. Chrysostome Theodoretus Gelasius and other learned Fathers confesse by manifeste and expresse woordes That there remaineth stil in the Sacramente the Very Nature and Substance of Breade and Wine Therefore this Doctrine is builte vpon a false grounde and cannot stande But Chrysostome saithe The Breade is consumed by the force of the Diuine Presence And S. Ambrose saithe M. Hardinge reporteth the same It is greate frowardnesse whatsoeuer any one or other of the Fathers happen to vtter in vehemencie and heate of talke to dissemble the manner of their speache and to drawe and force the same violently to the rigourâ— of the letter Paulus saithe In fraudem Legis facit qui saluis verbis Legis sententiam eius circumuenit He dooth wronge to the Lawe that folowinge onely the bare woordes defraudeth the meaninge of the Lawe S. Cyprian saithe Passio Christi est Sacrificium quod offerimus The Sacrifice that wee offer is the Passion of Christe Chrysostome saithe Baptisma Christi Sanguis eius est The Baptisme of Christe is Christes Bloude And againe he saithe In Mysterijs Sanguis ex Christi latere hauritur In the time of the holy Communion the Bloude of Christe is drawen out of his side S. Gregorie saithe Christus iterum in hoc Mysterio moritur In this Mysterie of the holy Communion Christe is put to Death againe I trowe M. Hardinge wil not so straitly force vs to beléeue onely vpon the sight of these bare woordes either that the holy Communion is Christes Passion or that the Water of Baptisme is Christes Bloude or that Christe is slaine and put to Death in the time of the Holy Mysteries Or that Christes Bloude at that time is drawen and powred from his side and that without healpe of Figure Uerily Really and in deede By sutche manner of amplification and kinde of speache S. Chrysostome saith The Breade is consumed not for that theâ—e remaineth in the Sacramente no Breade at al but for that in comparison of the Death of Christe that there is laide foorth and represented before vs the material Breade seemeth nothinge For otherwise Chrysostome most plainely confesseth that the Nature of Breade remaineth stil. These be his woordes In Sacramento manet Natura Panis In the Sacramente there remaineth stil the Nature of Breade And as he saithe The Breade is Consumed Euen so in the same place he seemeth to saie The Prieste is Consumed His woordes be these Ne putes te accipere Diuinum Corpus ab Homine Thinke not that thow receiuest the Diuine Bodie of a Man And to like purpose he speaketh of the Sacramente of Baptisme Non Baptizaris à Sacerdote Deus ipâ—e tenet Caput tuum Thou art not Baptized of the Prieste It is God him selfe that holdeth thy Heade Thus the holy Fathers intreatinge of the Sacramentes vse to auance our mindes from the Sensible and corruptible Elementes to the cogitation of the Heauenly thinges that thereby are Represented And therefore Chrysostome saith Mysteria omnia interioribus oculis videnda sunt Wee must beholde al Mysteries with our inner eies Whiche inner eies doubtlesse haue no regarde to any corruptible and outwarde thinge Hereby the feeblenes of M. Hardinges sequele maie soone appeare True it is that he further saith In case of want of the Scriptures wee maie sometime guide our selues by discourse and drifte of Reason Notwithstandinge S. Augustine saithe Haec consuetudo periculosa est The custome hereof is very dangerous But in this case M. Hardinge wanteth neither the Scriptures nor the Authoritie of Anciente Doctours It is plaine by the manifeste woordes of S. Paule of S. Chrysostome of S. Augustine of Theodoretus of Gelasius and of other moe holy Fathers bothe Greekes and Latines that in the Sacramente â–ª after the woordes of Consecration the very Nature and Substance of the Breade remaineth stil. It were mutche for M. Hardinge to forsake al these and to trust onely to a bare shifte of simple Reason M. Hardinge The .2 Diuision And
whereas there must be a likenesse between the Sacramente and the thinge of the Sacramente for if the Sacramentes had not a likenesse of thinges whereof they are Sacramentes properly and rightly they shoulde not be called Sacramentes as the Sacramente of Baptisme whiche is the outwarde washinge of the fleashe hath a likenesse of the inwarde washinge of the soule and no likenesse here appeareth to be between the fourmes that remaine and the thinge of the Sacramente for they consiste not the one of many cornes the other of grapes for thereof cometh not Accident but Substance hereto maie be saide it is ynough â–ª that these Sacramentes beare the likenesse of the Body and Bloude of Christe for as muche as the one representeth the likenesse of Breade the other the likenesse of VVine whiche S. Augustine calleth 254 Visibilem speciem elementorum the visible formâ— of the Elementes The B. of Sarisburie What meaneth M. Hardinge thus to encombre him selfe with these vaine and miserable folies S. Augustine saithe A Sacrament muste haue a Resemblance or Likenesse of that thinge whereof it is a Sacramente For without this Resemblance or Likenesse he saithe a Sacramente is no Sacramente Therefore M. Hardinge commeth in with his Fantasie and telleth vs that his Fourmes and Accidentes are the Resemblance and Likenesse of the Bodie of Christe But alas wherein standeth this Comparison of Resemblance and Likenesse Or wherein are M. Hardinges Accidentes and Christes Bodie like togeather Certainely M. Hardinge him selfe notwithstandinge he can say many thinges yet he cannot truely say that Christes Bodie is either rounde or plaine or white or thinne or any way like vnto his Accidentes Yet must there be a certaine likenesse in effectes bitwéene the Sacrament and the thinge it selfe whereof it is a Sacramente Of whiche effectes the one is Sensible and wrought outwardly to the Bodie the other is Spiritual wrought inwardly in the minde As for example in the Sacramente of Circumcision the Outwarde Uisible Cuttinge in the Fleashe was a Resemblance of the Inwarde Spiritual Cuttinge of the Harte In the Sacramente of Baptisme the Outwarde Washinge of the Bodie is a Resemblance of the Inwarde Spiritual Washinge of the Soule Likewise in the Sacramente of the Holy Communion as the Breade Outwardly Feedeth our Bodies so doothe Christes Bodie Inwardly and Spiritually Féede our Soules Thus is Féedinge an effecte common vnto them bothe And therein standeth the Resemblance and Likenesse of the Sacramente Therefore Rabanus Maurus saithe Quia Panis Corporis Cor confirmat ideò ille congruenter Corpus Christi nominatur Et quia Vinum sanguinem opeâ—atur in Carne ideò illud referâ—ur ad Sanguinem Bicause the Breade confirmeth the Harte of our Bodie therefore is the same conueniently called the Bodie of Christe And bicause VVine woorketh Bloude in our Fleashe therefore the VVine hath relation vnto the Bloude of Christe Now if M. Hardinge touchinge this effecte of Feedinge wil compare his Accidentes with Christes Bodie then must he say That wée Eate Accidentes and Drinke Accidentes and be Feadde with Accidentes and Liue by Accidentes euen as in the Inner man wee Eate Christe and Drinke Christe and be Feadde with Christe and Liue by Christe Otherwise he muste confesse that touchinge the effecte of Feedinge his Accidentes haue no Resemblance of Christes Bodie and therefore can in no wise be called Sacramentes But saithe M. Hardinge the Accidentes Represente the likenesse of Breade and the Breade that was Representeth the Bodie of Christe Here is an other suttle drifte of M. Hardinges reason from Accidentes to Breade and from Breade to Christes Bodie And so wée haue here fansie vpon fansie and one Likenes vpon an other but neither Scripture nor Councel nor Doctour either Greeke or Latine or Olde or Newe to auouche the same But here appeareth a marueilous peruerse order in Nature For by M. Hardinges driftes neither can the Breade Signifie Christes Bodie but onely when the Breade is abolished nothing leafte to Signifie nor can these AccideÌ„tes Signifie the Breade but onely when there is no Breade remaininge there to be Signified And so the effecte of M. Hardinges drifte and of this Resemblance passeth from nothinge to nothinge and standeth in nothinge Here it behooued M. Hardinge to haue foreseene the inconueniences that might haue folowed For if the Accidentes of the Breade â—e the Sacrament for as much as in one péece of Breede there be sundrie Accidentes it must néedes folow of these positions that in one peece of Breade be sundrie Sacramentes and so sundrie Sacramentes in one Sacramente Innocentius him selfe espied this inconuenience and therefore he demaundeth this question Cùm sint mulâ—ae species quomodò non sunt multa Sacramenta But this Resemblance or Likenesse S. Augustine calleth Visibilem Speciem ElementoruÌ„ The visible Fourme of the Elementes By whiche woordes saithe M. Hardinge he meante onely the Shewes and Accidentes of the Breade In déede S. Augustines woordes be true but M. Hardinges Exposition is not true For S. Augustine by this woorde Species meante not the outwarde Fourmes or Shewes as it is supposed but the very Kinde and Substance and Nature of the Breade So S. Ambrose saithe Ante benedictionem Verborum Coelestium alia Species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly Woordes it is called not an other Fourme or an other Shew but an other Kinde or Nature But after the Consecration Christes Bodie is Signified Whiche thingâ— may also plainely appeare by S. Augustine him selfe in the same place For thus he writeth Panis qui Corpus Christi est suo modo vocatur Corpus Christi cùm â—e vera sit Sacramentum Corporis Christi c. Vocaturque ipsa immolatio Carnis Christi quae Sacerdotis manibus fit Christi Passio Mors Crucifixio non rei Veritate sed Significante Mysterio He saith Not the Fourme not the Shew not the Accidente but The Breade that is the Bodie of Christe not verily or in deede but after a manner is called the Bodie of Christe where as it is in deede a Sacrament of the Bodie of Christe c. And the Oblation of the Fleashe of Christe that is made with the Priestes hande is called the Passion the Deathe and the Crucifieinge of Christe not in Truethe of the mater but by a Mysterie Signifieinge M. Hardinge The .3 Diuision Thus the Formes of Breade and VVine are the Sacramentes of the Bodie and Bloude of Christe not onely in respecte of the thinge signified whiche is the vnitie of the Churche but also of the thinge contained whiche is the verie Fleashe and Bloud of Christe whereof the truthe it self saide The Breade that I shal geue is my Fleashe for the life of the worlde The B. of Sarisburie In the ende M. Harding not onely without any Authoritie â—â—ther of Scriptures or of Councels or of Doctours but also without any manner
shew or driftâ— of Reason concludeth in this sorte Thus the fourmes of Breade and Wine are the Sacramentes of the Bodie and Bloude of Christe Thus M. Hardinge bringeth in his Conclusion without premisses By M. Hardinges iudgement S. Augustine was not wel aduised when he called the Holy Mysterie Sacramentum Panis Vini The Sacrament of Breade and Wine He shoulde rather haue called it by this Construction The Sacramente of Fourmes and Shewes And whereas S. Augustine saithe Accedat Verbum ad Elementum fit Sacramentum whereby he meaneth that the Breade it selfe is made a Sacramente M. Hardinge wil rather expounde it thus Let the Woorde come to the Element or Creature of Breade and then the Accidentes thereof are made a Sacramente Uerily touchinge the Wine Christe him selfe calleth it not Fourmes or Accidentes but the Fruite or as Cyprian termeth it the Creature of the Vine Creaturam Vitis S. Cyprian calleth the Breade after Consecration Panem ex multorum granorum adunatione congestum Breade made not of Fourmes and Accidentes but of the Substance and mouldinge of many Comes S. Cyrille saithe Credentibus Discipulis Fragmenta Panis dedit Christe vnto his Disciples beleeuinge in him gaue not Accidentes or Shewes but Fragmentes or peeces of Breade Irenaeus saithe Of the same Breade and VVine after Consecration Augetur coÌ„sistit Carnis nostrae Substantia is increased and consisteth the Substance of our Fleashe Here must M. Hardinge néedes saie as Marcus Constantius saide before him that Accidentes are the Fruite of the Uine that Cornes and grapes be likewise Accidentes that Fragmentes and peeces of Breade be nothinge els but Accidentes that the Substance of our Bodies is nourished and increased and standeth by Accidentes Thus are their Accidentes Fâ—ga miserorum They can prooue and reprooue al by Accidentes and without their Accidentes they can doo nothinge And thus as badde Surgians they make one Salue to serue for al soares S. Gregorie saithe O Timothee depositum custodi deuitans profanas vocum nouitates Quia cùm laudari Haeretici tanquam de excellenti ingenio cupiunt quasi noua quaedam proferunt quae in Antiquorum Patrum libris Veâ—eribus non tenentur Sicque fit vt dum videri desiderant sapientes miseris suis auditoribus stultitiae semina spargant O Timothee keepe that thou haste receiued and beware of the wicked nouelties of woordes For these Heretiques seekinge the coÌ„mendation of the excellencie of their witte bringe foorth newe thinges that in the Olde bookes of the Anciente Fathers are not founde And so it happeneth that while they woulde be taken for wise menne they scatter emongst their poore hearers the seedes of Folie Certainely M. Hardinge and his felowes as of Shewes they haue made Sacramentes euen so of the Holy Sacramentes and whole Religion of Christe they â—aue leafte nothinge to the simple people but a sight of Shewes FINIS THE XXVI ARTICLE OF HIDINGE AND COOVERINGE The B. of Sarisburie Or that the Sacramente is a Signe or Token of the Bodie of Christe that liethe hidden vnderneathe it M. Hardinge That the outward forme of Bread 255 whiche is properly the Sacrament is the Signe of the Bodie of Christe we confesse yea of that Bodie which is couertly in or vnder the same whiche S. Augustine calleth Carnem Domini forma Panis opertam The Fleashe of our Lord coouered with the forme of Breade But what is meant by this terme Lyeth we knowe not As through Faithe grounded vpon Gods woorde we knowe that Christes Bodie is in the Sacrament so that it lyeth there or vnderneathe it by which terme it may seme a scoffe to be vttered to bringe the Catholike teaching in contempte or that it sitteth or standeth we denie it For lieinge sittinge and standing noteth situation of a Bodie in a place accordinge to distinction of membres and circunscription of place so as it haue his partes in a certaine order correspondent to the partes of the place But after such manner the Bodie of Christe is not in the Sacrament but without circumscription order and habitude of his partes to the partes of the Bodie or place enuironninge VVhiche manner of Being in is abooue all reache of humaine vnderstandinge wonderouse straunge and singular not defined â–ª and limited by the lawes or bondes of nature but by the almighty power of God To conclude the Beinge of Christes Bodie in the Sacrament is to vs certaine the manner of his Beinge there to vs vncertaine and to God onely certaine The B. of Sarisburie The entrie of this Article is the CoÌ„clusion of yâ— laste So artificially M. Hardinges Untruethes are wouen togeather The owtwarde Fourme of Breade saithe he is the Sacramente But withal he should haue added that this Fourme and manner of speache is onely his owne peculiare onely to him selfe and certaine his felowes of that side neuer vsed by any of al the Olde Doctours and Fathers of the Churche either Greeke or Latine or Learned or Unlearned or Catholike or Heretique or one or other These woordes of S. Augustine are alleged and answeared before That holy learned Father neuer saide neither that the Fourmes and Accidentes be the SacrameÌ„t nor that Christes Bodie is Really hidden vnder the same nor in this place speaketh any one woorde at al of any Accidentes But the woordes wherein M. Hardinge is deceiued are these Forma Panis Whiche woordes signiâ—â—e not the outwarde Fourmes and Accidentes as he vntruely expoundeth them but the very Kinde and Substance of the Breade So S. Paule saithe Christus cùm in Forma Dei esset Formam Serui accepit Christe beinge in the Fourme or Nature of God tooke vpon him the Fourme or Nature of a Seruante By whiche woordes S. Paule meante that Christe was very God in Substance and that he tooke vpon him the very Substance of a Man So S. Hierome expoundeth the same woordes speakinge in the Personne of Christe Declinaui ad eos deserens Regna Coelorum vt cum eis vefâ—erer assumpta Forma Serui I wente downe to them leauinge the Kingedome of HeaueÌ„ that I might eate with them hauinge taken the Fourme of a Seruante I thinke M. Hardinge wil not saie Christe tooke a Bodie of Fourmes and Accidentes that he might be conuersante and liue with menne So S. Augustine â—aithe Secundum hanc Formam non est putandus vbique diffusus Christe not accordinge to the Shewes or Accidentes of his Bodie but accordinge to this Kinde this Nature and this Substance of his Bodie maie not be thought to be â—owred and spreadde into al places Thus S. Paule S. Augustine S. Hierome and other learned Fathers vse this woorde Forma for Nature and Substance and not for Accidentes And as touchinge the other woorde Operta Coouered S. Augustine meaneth not thereby that Christes Bodie is Really conteined and coouered vnder the saide Fourme or kinde of Breade but onely that it is there
that the Sacrament was geuen vnder one kinde onely to the twoo Disciples that went to Emaus For that the Breâ—de whiche Christe there tooke Blissed Brake and gaue to them was not simple and common Breade but the Sacrament of the Bodie and Bloude of Christe For so Chrysostome Augustine Bede and Theophylacte with one accorde doo witnesse It appeareth also that the Communion vnder one kinde was vsed at Hierusalem amonge Christes Disciples by that S. Luke writeth in thactes of the Aposâ—les of the breakinge of the Breade If M. Iuel here thinke to auoide these places by their accustomed figure Synechdoche amonge his owne secte happely it may be accepted but amonge men of right and learned iudgement that shifte wil seeme ouer weake and vaine Now to conclude touchinge the sixth Chapter of S. Iohn as thereof they can bringe no one woorde mentioninge the Cuppe or VVine for proufe of their bothe kindes so it sheweth and not in verie obscure wise that the forme of Breade alone is sufficient whereas Christe saieth Qui manducat panem hunc viuet in aeternum he that eateth this Breade shal liue for euer The B. of Sarisburie In these woordes M. Hardinge chargeth not onely vs but also the Apostles of Christe and al the Fathers of the Primitiue Churche with great ouersight who in their times ministred the holy Sacrament vnto the Uulgare people as it is nowe supposed by these men without any example of Christe and without Commission Touchinge the Institution of Christe I haue alreadie saide so muche as vnto a quiet minde may séeme sufficient Yet for further declaration I woulde demaunde of M. Hardinge what thinge he requireth to Christes Institution If VVoordes Christes woordes be plaine If Example Christe him selfe ministred in bothe kyndes If Authoritie Christe commaunded his Disciples and in them al other Ministers of his Churche to dooe the like If Certdiâ—etie of his meaninge The Apostles indued with the Holy Ghoste so practised the same and vnderstoode he meante so If Continuance of time he badde the same to be continued vntil he come againe If neither the Woordes nor Example nor Commaundement of Christe nor the vnderstanding practise of the Apostles can warrant vs Christes Institution alas what warrant then haue they that beinge vtterly voyde of al these thinges onely staye them selues as it is confessed by the best of that side by the simple deuotion of the people When Christe had deliuered bothe kindes vnto his Disciples he saide vnto them This doo yee the same that ye sée I haue doone But where did Christe euer saye Minister vnto your selues one waye and an other waye vnto the people or Receiue yée in bothe kindes and let al the rest receiue in one Although these thinges be plaine and euident of them selfe yet that the folie of these men may the better appeare it shal be good to heare the reporte of one of their owne Doctours touchinge these maters One Gerardus Lorichius in a booke that he wrote De Missa publica proroganda hath these woordes Sunt Pleudocatholici qui reformationem Ecclesiae quoquo modo remorari non verentur Hi ne Laicis altera species restituatur nullis parcunt blasphemijs Dicunt enim Christum solis Apostolis dixisse Bibite ex eo omnes Atqui verba Canonis habent Accipite manducate ex hoc omnes Hic dicant oro num hoc ad solos dictum sit Apostolos Ergo Laicis à specie panis est abstinendum Quod dicerâ—â—st haeresis blasphemia pestilens execrabilis Consequitur ergo vtrunque verbum dictum esse ad omnem Ecclesiam They be false Catholikes saithe this man that are not ashamed by al meanes to hinder the Reformation of the Churche They to thintent the other kinde of the Sacrament may not be restored vnto the Laye people spare no kinde of blasphemies For they saye that Christe saide onely vnto his Apostles Drinke ye al of this But the woordes of the Canon of the Masse be these Take and eate ye al of this Here I beseche them let them tel me whether they wil haue these woordes also onely to perteine vnto the Apostles Then must the laye people absteyne from the other kinde of the Bread also Whiche thinge to saye is an Heresie and a pestilent and a detestable blasphemie Wherefore it foloweth that eche of these woordes was spoken vnto the whole Churche Thus farre Lorichius an earnest defender of Transubstantiation of the Popes Supremacie and of Priuate Masse lest M. Hardinge shoulde saye he were one of Luthers Scholars and so excepte against him as beynge a partie And Leo sometime Bishop of Rome hearinge of certaine that vsed to dippe the Breade in the Wine and so to deliuer it to the people had no waie to reforme them but onely by Christes Institution For thus he saithe Quod pro complemento Communionis â–ª intinctam tradunt Eucharistiam populis nec hoc prolatum ex Euangelio testimonium receperunt Whereas for accomplishment of the Communion they dippe the Sacrament and deluer it vnto the people they haue not receiued this witnesse of the Gospel He addeth further Seorsum enim Panis seorsum Calicis commendatio memoratur For the deliuerie of the Breade and the deliuerie of the Cuppe are mentioned asunder And thus he speaketh of the ministration of the Sacrament that is due not onely to the priestes but also to the people The learned men of Bohemia sâ—we they coulde haue no holde of Christes Institution and therefore to mainteine their newe fangled attempte as it pleaseth M. Hardinge to terâ—e it they were 〈◊〉 to take the woordes of Christe out of the sixthe Chapter of Iohn onlesse 〈…〉 fleashe of the Sonne of man and drinke his bloude ye shal haue no life in you But these woordes in the sixte Chapter of S. Iohn saithe M. Hardinge our newe Maisters wil haue expounded of the spiritual not of the Sacramental eatinge Of the Bohemians I cannot sée why they shoulde be called newe fangled Their requeste was none other but that they might continue the order of the Primitiue Churche whiche Thomas of Aquine saithe had continued in diuerse Churches from the Apostles vntil his time for the space of a thousande and thrée hundred yéeres without controlement And it may il become a Christian man and a scholar of thapostoâ—â—que See to cal the dooinge of Christe and of his Disciples newe fangled Touchinge their reasons made in this behalfe I néede not to speake Goddes name be blissed they haue preuailed with the best learned of the worlde What so euer their premisses séeme to M. Hardinge their Conclusion was this that no mortal creature shoulde presume to disallowe the ordinance of the Immortal God But our newe Maisters saithe M. Hardinge must needes haue these woordes of S. Iohn expounded of the spiritual eatinge If it be either the violence of nature or the manner of his Catholike
doctrine that driueth M. Hardinge thus to taunte he muste be borne with al notwithstandinge it agréeth not with his promisse As touchinge the vnderstandinge of the woordes of Christe in the sixthe of S. Iohn they are not al newe Maisters that haue so taken them For to leaue S. Augustine Origen and others of that age Nicolas Lyra a man of later yéeres saieth The saide woordes of Christe muste néedes be taken spiritually and none otherwise Thus he saithe Ista intelligi debent de manducatione potatione spirituali Quia sequitur qui manducat meam Carnem bibit meum sanguinem in me manet ego in eo Quod B. Augustinus exponens ait â–ª Hoc est manducare illam escam bibere illum potum in Christo manere Christum manentem in se habere quod nihil aliud est quam esse in charitate Christi These woordes must be taken of the spiritual eatinge and drinkinge For it followeth he that eateth my Fleashe and drinketh my Bloude dwelleth in me and I in him Whiche thinge S. Augustine expoundinge saithe thus This is the eatinge of that foode and the drinkinge of that drinke for a man to dwel in Christe and to haue Christe in him dwellinge whiche thinge is nothinge els but to be in the loue of Christe Here we sée that Nicolas Lyra a man that liued twoo hundred yéeres agoe and therefore no very newe Maister expoundeth these woordes of the spiritual eatinge Yet M. Hardinge saithe The same place may be taken also of the sacramental eatinge But Lyra thinketh no and therefore addeth further Hoc verbum nihil directe pertinet ad Sacramentalem vel corporalem manducationem Nam hoc verbum fuit dictum diu antequam Sacramentum Eucharistiae esset institutum Ex illa igitur litera de sacramentali Communione non potest fieri argumentum efficax These woordes pertaine not directly vnto the Sacramental or Corporal eatinge For it was spoken longe before the Sacrament was ordeined Therefore out of this letter there cannot be made any good argument for the Sacramental Communion Likewise one Michael Uaehe one of late yéeres a man of M. Hardinges owne side toutchinge the same mater writeth thus Infirmum est argumentum Quae enim de spirituali manducatione dicta sunt ille ad sacramentalem torquet This saieth he is but a weake reason For the woordes that be spoken of spiritual eatinge he applieth to the Sacramental eatinge Here may M. Hardinge sée bisides S. Augustine Origen other olde Catholike Fathers whose woordes I haue not alleged what menne he hath called newe Maisters Nicolas Lyra was an Englishe man and liued two hundred yéeres before Luther Michael Uaehe was of late yéeres and wrote namely against Luther Uerely if Christe and his Apostles were nowe conuersante in the worlde onlesse they woulde forsake their owne doctrine they shoulde be called Newe Maisters to as wel as others And not withstandinge these woordes in the sixth Chapter of S. Iohn be spoken and taken of the spiritual eatinge as it is alreadie proued yet are they oftentimes by the olde Fathers applied vnto the Sacrament but vndirectly as it is aboue noted by Lyra. To allege the places specially beinge so many and not vnknowen vnto the learned it woulde be tedious Christes beinge at Emaus and the Disciples breakinge of Breade at Hierusalem bicause it hath pleased M. Hardinge to bringe them twise shal be afterwarde answeared in their places The reasons that M. Harding hath here geathered be these In the sixth Chapter of S. Iohn there is no mention made of the Cuppe or VVine Ergo the people may receiue vnder one kinde This reason is very weake for he may as wel conclude of the same woordes Ergo the Priest may receiue vnder one kinde whiche he him selfe saith is against Christes Institution He might farre better haue concluded the contrary The laye people beinge faithful godly by Faithe and in their hartes doo in déede and verely drinke the Bloude of Christe Therefore they may drinke the Sacrament of the â—ame And as Eckius a Doctour of that side saithe The people drinketh in the person of the Prieste Therefore they may drinke in their owne person as wel and without daunger An other reason is this It doothe not appeare that Christe euer ministred in Both Kindes but onely to his Disciples Ergo yâ— people may receiue in one kinde I maruel what lucke M. Hardinge hath to such Conclusions For what necessarie sequele can there be either from thapostles to the people or from bothe kindes to one kinde or from an Affirmatiue to a Negatiue The summe of the reason standeth thus Thapostles are coÌ„maunded to receiue Both Kindes Ergo the people is not commaunded to receiue Bothe Kindes The weakenesse whereof is euident sheweth it selfe It wil much rather better follow thus The people is commaunded to receiue as Thapostles receiued for there is expressed no difference The Apostles receiued in bothe kindes Ergo the people is coÌ„maunded to receiue in both kindes And thus notwithstanding it be here stoutely auoutched that we haue neither example nor Institution yet I truste it doothe wel appeare that we haue bothe the example of Christe that ministred the Sacrament in bothe kindes and also Christes Institution that bade his Disciples to doo the same M. Hardinge The .5 Diuision Thus our aduersaries haue nothinge to bringe out of the Scriptures against the vse of the Catholike Churche in ministringe the Communion vnder one kinde And yet they cease not crieinge out vpon the breache of Christes expresse commaundement And M. Iuel for his parte in his firste answeare to D. Cole saieth that the Councel of Constance pronounced openly against Christe him selfe But for as muche as they are so hote in this pointe I wil sende them to Martin Luther him selfe their Patriarke that either by his sobrietie in this mater they may be somewhat colded or by his and his Scholars inconstancie herein be brought to be asshamed of themselues Though the places be wel knowen as oftentimes cited of the Catholike writers of our time against the Gospellers yet here I thinke good to rehearse them that the vnlearned may see how them selues make not so great a mater of this article as some seeme to beare the people in hande it is Luther writeth to them of Bohemiae these very woordes Quoniam pulchrum quidem esset vtraque specie Eucharistiae vti Christus hac in re nihil tanquam necessarium praecepit praestaret pacem vnitatem quam Christus vbique praecepit sectari quà m de speciebus Sacramenti contendere Where as it were a faire thinge saieth he to vse both kindes of the Sacrament yet for that Christe herein hath commaunded nothinge as necessarie it were better to kepe peace and vnitie which Christe hath euery where charged vs with al theÌ„ to striue for the outwarde kindes of the Sacrament Againe his woordes be