1. 2. De Major. tiam ecclesia13; that he is hæres imperii, "the heir apparent of the empire 20," Clem. de 9 Appel. Pasand is seven and fifty degrees greater than the emperor; and that because in toral. such proportion the sun is greater than the moon 21; "that it is lawful for him to et Obed. depose kings and emperors22; as he did the emperor Henry the sixth, and Childericus the French king. Sclitæ in k Dist. 96. Si Gloss. denter. xxii. De in Gloss. n In Conc. Then he made the emperor of Christendom to lie down flat before him, and Ad Apost. spared not to set his foot upon his neck 23, adding withal these words of the prophet David, "Thou shalt walk over the asp and the cockatrice:" kthen he was content Psal. xei. that the emperor should be called procurator... ecclesiæ Romanæ 24, "the proctor imperator, in or steward of the church of Rome: 'then, as if he had been Nabuchodonozor, Gist. 96. or Alexander, or Antiochus, or Domitian, he claimed unto himself the name and Satis evititle of Almighty God; and said further that, being God, he might not be judged of any mortal man25: mthen he suffereth 26 men to say, Dominus Deus noster m Johan. papa27: "Our Lord God the pope:" "Tu es omnia, et super omnia 28: "Thou art Verb. Sig. all, and above all. All power is given unto thee, as well in heaven as in earth." Cum inter. I leave the miserable spoil of the empire, the losing of sundry great countries Later, sub and nations that sometimes were christened, the weakening of the faith, the Julio. encouraging of the Turk, the ignorance and blindness of the people. These and other like be the effects of the pope's universal power. Would to God he were indeed that he would so fain be called, and would shew himself in his own particular church to be Christ's vicar, and the dispenser of God's mysteries! Then 1 Cor. iv. should godly men have less cause to complain against him: as now, although that he claimeth were his very right, yet by his own judgment he is worthy to lose it. For pope Gregory saith: Privilegium... meretur amittere, qui... abutitur xi. Quæst. 2. potestate 29: "He that abuseth his authority is worthy to lose his privilege." Privilegium. And pope Sylverius saith: [Etiam] quod habuit, amittat, qui,... quod non accepit, xxv. Quæst. usurpat 30: "He that usurpeth that he received not, let him lose that he had." Now briefly to lay abroad the whole contents of this article: First, M. Harding hath wittingly alleged such testimonies under the names of Anacletus, Athanasius, and other holy fathers, as he himself knoweth undoubtedly to be forged, and with manifest absurdities and contradictions do betray themselves, and have no manner colour or shew of truth. He hath made his claim by certain canons of the council of Nice, and of the council of Chalcedon; and yet he knoweth that neither there are, nor never were any such canons to be found. 3. He hath dismembered and mangled St Gregory's words, and, contrary to his own knowledge, he hath cut them off in the midst, the better to beguile his reader. 4. He hath violently and perforce drawn and racked the old godly fathers Irenæus, Cyprian, Ambrose, Cyrillus, Augustine, Theodoretus, Hierome, and others, contrary to their own sense and meaning. 5. Touching appeals to Rome, the government of the east part of the world, excommunications, approbations of orders, allowance of councils, restitutions, and reconciliations, he hath openly misreported the whole universal order and practice of the church. 2. Sic decet. [19 Bonifac. VIII. in eod. Extrav. Comm. Lib. 1. De Major. et Obed. cap. 1. col. 208; where sacerdotis for ecclesiæ.] [20 vacante imperio imperatori succedimus. Clemens V. in eod. Clementin. Lib. II. Tit. xi. cap. 2. col. 136.] [21 Decretal. Gregor. IX. in eod. Lib. I. Tit. xxxiii. Gloss. in cap. 6. col. 426.] [22 Innoc. IV. in eod. Sext. Decretal. Lib. 11. Tit. xiv. cap. 2. cols. 376, &c.] [23 See before, page 414, note 3.] [24 Decret. Gratian. in eod. Decr. Prim. Pars, Dist. xcvi. Gloss. in cap. 11. col. 469; where Romanæ ecclesiæ.] [25 Nicol. Papa in eod. ibid. Dist. xcvi. can. 7. col. 467.] [26 Suffered, 1565.] [27 Extrav. Joan. XXII. ad calc. Sext. Decretal. Par. 1585. Tit. xiv. Gloss. in cap. 4. col. 153. See before, page 96, note 4.] [28 Orat. Steph. Arch. Patrac. in Concil. Later. v. Sess. x. in Concil. Stud. Labb. et Cossart. Lut. Par. 1671-2. Tom. XIV. col. 269. See before, pp. 93, 4, note 2. See also Zanæ Orat. ibid. cols. 49, &c. and Marcell. Orat. ibid. cols. 108, &c.] [29 Gregor. in Corp. Jur. Canon. Decret. Gratian. Decr. Sec. Pars, Caus. XI. Quæst. iii. can. 63. col. 943.] [30 Silver. Papa in eod. ibid. Caus. xxv. Quæst. ii. can. 22. col. 1453; where assumpserit for usurpat.] All this notwithstanding, he hath as yet found neither of these two glorious 6. titles that he hath so narrowly sought for; notwithstanding great pains taken, and great promises and vaunts made touching the same. Therefore to conclude, I must subscribe, and rescribe, even as before, that, albeit M. Harding have travailed painfully herein, both by himself, and also with conference of his friends, yet cannot he hitherto find, neither in the scriptures, nor in the old councils, nor in any one of all the ancient catholic fathers, that the bishop of Rome, within the space of the first six hundred years after Christ, ever entitled either the universal bishop or the head of the universal was church. OF REAL PRESENCE. THE FIFTH ARTICLE. THE BISHOP OF SARISBURY. OR that the people was then taught to believe that Christ's body is really, substantially, corporally, carnally, or naturally in the sacrament. [OF THE TERMS REALLY, SUBSTANTIALLY, CORPORALLY, CARNALLY, M. HARDING. THE FIRST DIVISION. and twenty truth. For to prove that (126) Christian people hath ever been taught that the body and blood of Jesus The hundred Christ, by the unspeakable working of the grace of God and virtue of the Holy sixth unGhost, is present in this most holy sacrament, and that verily and indeed. This M. Harding doctrine is founded upon the plain words of Christ, which he uttered in the institution is not able of this sacrament, expressed by the evangelists and by St Paul. As they were at the people in Matt. xxvi. supper, saith Matthew, Jesus took bread and blessed it, and brake it, and church was gave it to his disciples, and said1: "Take ye, eat ye, this is my body;" and, taking the сир, he gave thanks, and gave it to them, saying: “Drink ye all of this; for this is my blood of the new testament, which shall be shed for many in remission of sins." Mark xiv. 1 Cor. xi. With like words almost Mark, Luke, and Paul do describe this divine institution. Neither said our Lord only, "This is my body;" but, lest some should doubt how his words are to be understanded, for a plain declaration of them, he addeth this further, "which is given for you." Likewise of the cup he saith not only, "This is my blood;" but also, as it were to put it out of all doubt, “which shall be shed for many.” the primitive thus taught. Now, as faithful people do believe that Christ gave not a figure of his body, but his own true and very body in substance; and likewise not a figure of his blood, but his very precious blood itself at his passion and death on the cross for our redemption; so they believe also that the words of institution of this sacrament admit no other understanding, but that he giveth unto us in these holy mysteries his self-same body and his self-same blood in truth of substance, which was crucified and shed forth for us. Thus to the humble believers scripture itself ministereth sufficient argument of the truth of Christ's body and blood in the sacrament, against the sacramentaries, who hold opinion, that it is there but in a figure, sign, or token The hundred (127) only. THE BISHOP OF SARISBURY. I know not well whether M. Harding do this of purpose, or else it be his manner of writing. But this I see, that, being demanded of one thing, he always turneth his answer to another. The question is here moved, "whether Christ's body be really and corporally3 in the sacrament." His answer is, that Christ's body is joined and united really and corporally unto us. And herein he bestoweth his whole treaty, and answereth not one word unto the question. In the former articles he was able to allege some forged authorities, some counterfeit practice of the church, some words of the ancient doctors, although mistaken, some shew of natural and worldly reason, or, at the least wise, some and twentyseventh untruth. For this is no part of our doctrine. ['Saith, 1565, and H. A. 1564.] [2 The institution, 1565, 1609, and H. A. 1564.] [3 Corporal, 1611.] Dissension and contra colour or shift of words. But in this matter, for direct proof he is able to allege nothing; no, not so much as the help and drift of natural reason. Where he saith, "Christian people hath ever been thus taught from the diction of beginning," it is great marvel that either they should be so taught without a M. Hard- teacher; or their teacher should thus instruct them, without words; or such words ing's side, should be spoken, and never written. Verily M. Harding, by his silence and want herein, secretly confesseth that these words, really, carnally, &c. in this matter of the sacrament, were never used of any ancient writer; for if they were, either he or his fellows would have found them. Jo. Fisherus contra N. 8. et 0. Eucharist. nerus. D. Smyth. ner in the fol. 6. But Christ saith: "This is my body;" "this is my blood;" and to put the matter out of doubt, he addeth, "which is given for you;" "which shall be shed for you.” Hereupon M. Harding foundeth his carnal presence; notwithstanding Christ himself useth not any of these words, nor any other word leading thereunto. And doctor Fisher, sometime bishop of Rochester, a famous man of M. Harding's side, saith expressly, that this sense cannot in any wise be gathered of the bare words of Christ. For thus he writeth: Hactenus Matthæus; qui et solus testamenti novi meminit. Neque ullum hic verbum positum est, quo probetur, in nostra missa veram fieri carnis et sanguinis Christi præsentiam1: "Hitherto St Matthew; who only maketh mention of the new testament. Neither are there any words here written, whereby it may be proved that in our mass is made the very presence of the body and blood of Christ." And further he avoucheth it thus: Non potest igitur per ullam scripturam probari2: "Therefore it cannot be proved by any scripture." Here we see great variety of judgment in M. Harding's own side, and that in matters of greatest weight. M. Harding thinketh his carnal presence is proved sufficiently by these words of Christ, "This is my body:" Doctor Fisher contrariwise saith: "It cannot be proved, neither by these words of the scripture, nor by any other." And yet it was ever thought M. Fisher was as learned in every respect as M. Harding. And, albeit M. Harding lay such hold upon these words of Christ, as if they were so plain, yet others of his friends, by their diverse and sundry constructions touching the same, have made them somewhat dark and doubtful, and cannot yet D. Smyth, de throughly agree upon them. Some of them say, "Christ's natural body is in the Steph. Gardi- Sacrament, howbeit not naturally:" some others say, "It is there both naturally, and also sensibly:" some of them say precisely, "Never man used either of these two terms, naturally or sensibly, in this case of Christ's presence in the sacraSteph. Gardi- ment." Yet others of them put the matter out of doubt, and say, "Christ is Devil's Soph. there present naturally 3." And in the council holden in Rome under pope Nicolas De Con. Dist. the second, it was determined, and Berengarius forced to subscribe, that Christ 2. Ego Berengar. is in the sacrament sensibly; or, as they then grossly uttered it in Latin, sensuSteph. Gardi- aliter. Some of them say: "Christ's body is not divided or broken in the De il's Soph. Sacrament, but only the accidents 5." But pope Nicolas with his whole council Ego Berengar. Saith: "Christ's body itself is touched with fingers, and divided, and broken, and Manibus rent with teeth, and not only the accidents." Thus, to leave other more contrariefrangi, dentities, it is plain hereby that the best learned of that side are not yet fully agreed upon the sense of Christ's words, notwithstanding their suitors and well-willers are otherwise persuaded of them. And doth M. Harding believe that christian people were thoroughly resolved herein, when their doctors and teachers were not resolved; or that the scholars were better instructed than their masters? ner in the fol. 15. tractari, bus Now, if this article cannot be proved, neither by any words of the scriptures, as doctor Fisher saith, and as it further appeareth by the dissension of the teachers; nor by any one of all the old doctors and fathers, as M. Harding granteth [ Joan. Roffens. Def. Reg. Assert. contr. Babyl. Captiv. Col. 1525. cap. x. 2. fol. 80. [ Id. ibid. fol. 80. 2.] [3 A Detection of the Deuil's Sophistrie, Lond. 1546. fol. 14. 2.] [Ego Berengarius...anathematizo omnem hæresim, præcipue eam ... quæ astruere conatur panem et vinum... post consecrationem solummodo sacramentum, et non verum corpus et sanguinem Do mini nostri Jesu Christi esse, nec posse sensualiter, nisi in solo sacramento manibus sacerdotum tractari, vel frangi, aut fidelium dentibus atteri. - Confess. Bereng. in Corp. Jur. Canon. Lugd. 1624. Decret. Gratian. Decr. Tert. Pars, De Consecr. Dist. ii. can. 42. col. 1932.] [5 A Detection of the Deuil's Sophistrie, foll. 15, 6.] Figure. et Senat. et Contra Fide et Oper. by his silence; then may godly and catholic christian people well stay their judgments, and stand in doubt of this carnal and fleshly presence. Indeed the question between us this day is not of the letters or syllables of Christ's words, for they are known and confessed of either party; but only of the sense and meaning of his words, which, as St Hierome saith, is the very pith and substance Hieron. ad Galat. cap. i. of the scriptures. And the law itself saith: In fraudem [legis facit],... qui salvis Pan. de Leg. verbis legis sententiam ejus circumvenit: “He committeth fraud against the laws, Lorg. Cons. that, saving the words of the law, overthroweth the meaning." And St Augustine Legem. seemeth herein to find fault with certain in his time. His words be these: Cum August de in unam partem procliviter ire cœperint, non respiciunt divinæ auctoritatis alia cap. iv. testimonia, quibus possint ab illa intentione revocari, et in ea, quæ ex utrisque temperata est, veritate ac moderatione consistere : "When they once begin to run headlong of one side, they never consider other testimonies of divine authority, whereby they might be withdrawn from their purpose, and so might rest in that truth and measure that is tempered and tuned of both." If it be true that M. Harding saith, that this is the only sense and meaning of Christ's words, that his body is in such gross sort really and fleshly in the sacrament, and that, unless Christ mean so, he meaneth nothing; it is great wonder that none of the ancient catholic doctors of the church, no, not one, could ever see it; or, if they saw it, yet, being so eloquent, lacked words, and were never able to express it. Levit. Quæst. But he saith, "It is no bare figure, as the sacramentaries hold opinion ;" and therefore he thinketh he may conclude that Christ's body is really present. So might he also say: The sacrament of baptism is no bare figure; therefore Christ is therein really present. Certainly St Augustine, speaking of the rock in the wilderness, writeth thus: Hinc est, quod dictum est, Petra erat Christus. Non enim August. sup. dixit, Petra significat Christum, sed tanquam hoc esset: quod utique per substantiam 57. non hoc erat, sed per significationem9 : "Therefore it is written, The rock was Christ.' For St Paul saith not, The rock signified Christ, but as though it had been Christ indeed; whereas it was not Christ in substance, but by way of signification, or by a figure." St Paul saith not, The rock was a figure of Christ, but, "The rock was Christ." And St Basil in the 10 like sort saith: Christus revera petra 1 Cor. x. est immobilis, et inconcussa11: "Christ indeed is the sure and the firm rock." Yet Panit. I trow M. Harding will not therefore say, Christ was really or carnally in the rock. Neither can I think M. Harding is such a deadly enemy unto figures as he would now seem to be. For he himself in these few words of Christ, touching the institution of this holy sacrament, as it shall be shewed hereafter more at large, is fain to seek help of sixteen or more sundry figures; and the same so strange, so gross, and so insensible, that neither St Augustine, nor St Hierome, nor any other old divine ever knew them, nor any good grammarian would allow them. So many, and such figures, it is lawful for him to devise and use, to maintain the falsehood; but for us, in defence of the truth, it may not be lawful to use one. Basil. de iii. Verily the old catholic fathers were never so curious in this behalf, nor thought it such heresy, to expound Christ's words by a figure. Briefly for a taste hereof, St Augustine saith: [Christus] adhibuit [Judam] ad convivium, in quo August. in corporis et sanguinis sui figuram discipulis [suis] commendavit, et tradidit 12: "Christ Psal. . received Judas to his banquet, wherein he gave unto his disciples the figure of his body and blood." Likewise Tertullian saith: [Christus] acceptum panem, et Tertul. contra distributum discipulis, corpus suum illum fecit, dicendo, Hoc est corpus meum, hoc est, iv. figura corporis mei13: “Christ, receiving the bread, and the same being divided unto Marcion. Lib. |