D. Tonst. de

Euch. Lib. i.

Concil. Lat.

Anno 1215.

young doctor.

Dom. 1439.

festly reproved by St Augustine, St Chrysostom, Theodoretus, Gelasius, and by the general consent of all the old fathers; and is answered more at large in the tenth article of this book1. Certainly this error neither was ever confirmed in the Latin church2 before the council of Lateran in Rome, which was above twelve hundred years after Christ, nor ever received in the Greek church from the birth of Christ until this day.

M. HARDING. THE SECOND DIVISION.

pronouncing the

"the Greek and La

[In Libello de Sa

ristic. H.A.

The Greeks in the east church have thought it good to pronounce [The manner of the words of consecration clara voce3, as we find in Chrysostom's consecration in mass, and, as Bessarion writeth, alta voce, that is plainly, "out aloud," tin churches dior "with a loud voice." Sacerdos alta voce juxta orientalis ecclesiæ vers. H.A. 1564.) ritum verba illa pronunciat: Hoc est corpus meum: "The priest," cramento Euchasaith Bessarion, "after the rite or manner of the east church, pro- 1564.] nounceth with a loud voice these words, 'This is my body."" Which manner of loud pronouncing was thought good to be used in the Greek church, Bessarion a as it may be gathered by that Bessarion writeth (who, being a Greek born, and He lived anno brought up in learning amongst the Greeks, knew right well the order of that church), to the intent the people might thereby, for the better maintenance of their faith, be stirred and warned to give token of consent and of belief thereto. "When the priest," saith he, "pronounceth those words with a loud voice, the people standing by, in utraque parte, that is, first at the consecration of the body, and again at the consecration of the blood, answereth, Amen; as though they said thus : Truly so it is as thou sayest. For, whereas Amen is an adverb of affirming in Hebrew, in Greek it signifieth so much as truly. And therefore the people answering Amen to these words, Verily, say they, these gifts set forth are the body and blood of Christ. So we believe: so we confess." Thus far Bessarion. It is declared by Clement, Lib. VIII. Constitutionum Apostolicarum, that the people said Amen when the words of consecration had been pronounced1o Whereby we understand that order to have been taken by the apostles. The same custom also may be gathered out of St Ambrose, who saith thus: Dicit tibi sacerdos, Corpus Christi; et tu dicis, Amen, hoc est, Verum. Quid11 confitetur lingua, teneat affectus 12. De Sacram. Lib. IV. cap. v.: "The priest saith, The body of Christ ;* and thou sayest, Amen,' that is to say, 'True.' Hold with thy heart that which thou confessest with the 13 tongue." He saith likewise hereof, De iis qui initiantur Mysteriis, cap. ix. 14 Frustra ab illis respondetur, Amen, &c.15: "Amen is answered in vain by them who dispute against that which is received," saith Leo, Sermone 6, De Jejunio vii. Mensis.

6

THE BISHOP OF SARISBURY.

It is clearly witnessed by all these doctors, against M. Harding and the order of the church of Rome, that the words of consecration were pronounced with a loud voice; and that the people not only heard, but also understood and answered

[1 See before, pages 562, &c.]

[2 Tonst. De Verit. Corp. et Sang. Dom. in Euch. Lut. 1554. Lib. 1. fol. 46. See before, page 549, note 8.]

[3 Εὐλογεῖ τὸν ἅγιον ἄρτον, ἐκφώνως λέγων, K. T. X.-Chrysost. Lit. in Lit. Sanct. Patr. Par. 1560. p. 96.]

[ Meum, &c. H. A. 1564.]

[5 Those, H. A. 1564.]

[ Body, &c. H.A. 1564.]

[7 Those, 1565, 1609, and H. A. 1564.]

[8 Sacerdote enim verba illa alta voce, ut vos Græci soletis, pronunciante, assistens populus in utraque parte respondet, Amen, quasi dicat, Vere ita est, ut tu dicis. Amen enim cum affirmandi apud Hebræos adverbium sit, Græce idem quod vere significat. Amen igitur ad ea verba respondens populus, Certe, inquit, corpus et sanguis Christi sunt munera

ista proposita, ita credimus, ita confitemur.-Bessar. De Sacram. Euch. in Biblioth. Patr. per M. de la Bigne, Par. 1624. Tom. VI. col. 481.]

[9 This, 1565, and H. A. 1564.]

[10 Constit. Apost. Lib. VIII. cap. xii. in Concil. Stud. Labb. et Cossart. Lut. Par. 1671-2. Tom. I. col. 483.]

[" Quod, 1565, 1609, and H. A. 1564.]

[12 Ambros. Op. Par. 1686-90. De Sacram. Lib. IV. cap. v. 25. Tom. II. col. 372; where quod.] [13 Thy, H. A. 1564.]

[14 Id. Lib. de Myst. cap. ix. 54. Tom. II. col. 340.]

the same. Wherefore M. Harding can find but small relief in these authorities. Verily in his church, which he so often calleth ancient and only catholic, the people neither answereth, nor understandeth, nor heareth the words of consecration. Thus it appeareth he hath alleged these five doctors in three special points against himself.

M. Harding addeth hereto: Amen is as much as Verum est, "It is true." And therefore the people, answering Amen, confessed thereby that they believed the very real and substantial changing of the bread into the body of Christ. It was needless and out of season to renew this matter in this place. But he thought it better skill to speak from the purpose than utterly to hold his peace and to say nothing.

1215.

Florent. Sess.

First, as it is said before, the Latin church never received this new belief before the council of Lateran holden in Rome; the Greek church never until Anno Dom. this day. Therefore, by M. Harding's skill, the people thus answering said Amen to that thing that they believed not; and so confirmed the child eight hundred years and more before it was born. Indeed, the people said Amen to that they heard spoken by the priest. But the priest spake nothing neither of real presence, nor of transubstantiation, nor of accidents without subject. Therefore it is not likely the people's answer had relation to any such matter. Other wise they should seem to answer that thing that was not spoken. The priest only uttered these words of Christ, "This is my body;" whereunto the Greeks make answer in this sort, as it is recorded in the council of Florence: Firmiter Concil. credimus, verbis illis dominicis sacramentum fieri16: "We believe stedfastly that ult. by these words of our Lord there is made a sacrament." Likewise St Ambrose: Post consecrationem corpus [Christi] significatur17: "After the consecration the Ambros. de body of Christ is signified." Again: Ante consecrationem aliud dicitur: post cap. ix. consecrationem sanguis nuncupatur. Et tu dicis, Amen, hoc est, Verum est 18: "Before the consecration it is called another thing: after consecration it is named the blood of Christ. And thou sayest, 'Amen,' that is to say, 'It is true." So Dionysius writeth unto Sixtus, the bishop of Rome, of one that had been baptized amongst heretics: Gratiarum actionem in ecclesia audivit, et ad illam una Euseb. Lib. cum aliis respondit, Amen 19: "He heard the thanksgiving in the church, and to expicthe same together with others he answered, ‘Amen."" So St Augustine: Fratres Tías...παnostri eadem sacramenta celebrantes [et].......unum Amen respondentes 20: "Our brethren Kai Guvresorting to one sacrament, and answering all one Amen." This answering Amen eπipleyğαεπιφθεγξάimported not any sudden transubstantiation, but a thanksgiving unto God for TO our delivery by the death of Christ.

iis qui init.

vii. cap. ix.

κούσαντα,

Αμήν. August. in Psalm.xxxiii.

7 Mens.

But Leo saith, they answer Amen in vain that dispute against the same Leo de Jejun. thing that they receive 21. For clear understanding of which words, it behoveth serin. 6. thee, good reader, to remember that Leo, as well herein as also in sundry other places, bendeth the whole force of his learning against the heretic Eutyches, whose error was this, much like unto the common error that is now defended; that Christ's body after his ascension was turned wholly into the Godhead, and so was no longer a man's body. Against which error Leo taketh an argument of the holy mysteries, wherein the faithful people, as with their bodily mouth they receive the mystical bread and wine, so with their spirit and faith they receive the body and blood of Christ, and that verily and in truth; and in witness thereof the receiver saith, Amen. But, saith Leo, "he saith Amen in vain that denieth the same thing that he receiveth;" that is to say, that receiveth the sacrament of Christ's body, and yet nevertheless is persuaded, as the heretic Eutyches was, that Christ indeed hath no body. And in this sense St Augustine seemeth to say: Mors illi erit, non vita, qui mendacem putaverit vitam 22: "The Bed. 1 Cor. x.

Prosp. de

Promiss. Dei,

vi.

receiving of the sacrament shall be death, and not life, unto him that thinketh that Christ, being the life itself, was a liar;" delivering these holy mysteries as the sacrament or pledge of his body, himself indeed having no body. So likewise Prosper Aquitanus: Christum...a populo Judaico fuisse occisum, nullus jam ambigit Pars i. cap. Christianus; cujus sacrum1 sanguinem omnis nunc terra accipiens clamat, Amen :... ut neganti Judæo, quod occiderit Christum, recte dicatur a Deo: Vox sanguinis fratris tui clamat ad me de terra2: "Whether Christ were slain of the Jews or no, there is no christian man now that can stand in doubt. For now all the earth receiveth his holy blood, and crieth Amen. Therefore, if the Jew will deny that ever he slew Christ, God may justly say unto him: 'The voice of the blood of thy brother Chrysost. in crieth unto me from the earth."" So St Chrysostom: Hæc afferentes mysteria,

Matt. Hom,

83.

ora ipsorum consuimus. Si enim mortuus Christus non est, cujus symbolum ac signum hoc sacrificium est3? "Laying forth these mysteries, we stop their mouths. For, if Christ died not, whose sign then and whose token is this sacrifice?" Thus, by the judgment of these learned fathers, Eutyches the heretic, or any other, that denied either the body or the death of Christ, might soon be reproved, even by the receiving of these holy mysteries. For they receive the sacrament, and yet deny the thing itself that is represented by the sacrament; and so, as Leo saith, they dispute against the thing itself that they receive. And thus Leo Leo, Epist. 81 himself plainly expoundeth and openeth his own meaning: Quam...sibi in hujus sacramenti præsidio spem relinquunt, qui in Salvatoris nostri corpore negant humanæ substantiæ veritatem? Dicant, quo sacrificio [sint] reconciliati: dicant, quo sanguine sint redempti1: "What hope do they leave themselves in the help of this sacrament, that say there is no truth of the substance of man in the body of our Saviour? Let them tell me by what sacrifice they are reconciled: let them tell me with what blood they are redeemed."

ad Palæst.

Eutych.

Lit. Jacob.

By these holy fathers it is plain, that whoso receiveth the holy mystery of Christ's body, and yet thinketh and holdeth that Christ indeed hath no body, as Eutyches the heretic did, he disputeth against that thing itself that he receiveth. Gelas. contr. For Gelasius saith: Hoc nobis in ipso Domino Christo sentiendum [est], quod in ejus imagine profitemur5: "We must think the same of Christ the Lord himself that we profess (in the sacrament, which is) his image." And therefore in the communionbook that beareth the name of St James it is written thus: Quotiescunque comederitis hunc panem, et hunc calicem biberitis, mortem Filii hominis annuntiatis, ...donec veniat. Populus respondet, Credimus, et confitemur: "As often as ye shall eat this bread, or drink this cup, ye do publish the death of the Son of man, until he come. Hereto the people maketh answer, 'We believe it, and we confess it."" This is it that St Ambrose, St Chrysostom, Leo, and Clement call Amen. And this is that undoubted truth of Christ's body, not in the sacrament, as M. Harding imagineth, but in the unity of one person, that Leo defendeth against the heretic Eutyches. Bessarion's authority in these cases cannot be great; Anno Dom. both for that he was but of very late years, and therefore a very young doctor to be alleged; and also for that, being promoted to the bishoprick of Tusculum, and made a cardinal of Rome in the late council of Florence, contrary to the minds and judgments of the rest of his brethren of Græcia, he openly flattered and yielded himself unto the pope.

1439.

The two

hundred and fourteenth untruth. For

M. HARDING. THE THIRD DIVISION.

And that the people should give their consent and apply their faith to this truth without error and deceit, and that by saying "Amen" they should then believe and confess the bread and wine to be made the body and blood of Christ, (214) when it was made indeed, and not else, for so were it a great error-for this cause

['Sacris, 1609, 1611.]

[2 Prosp. Aquit. Op. Par. 1711. De Promiss. et Præd. Dei, Pars I. cap. vi. 2. Append. col. 95. This treatise is not genuine.]

[3 Chrysost. Op. Par. 1718-38. In Matt. Hom. lxxxii. Tom. VII. p. 783.]

[4 Leon. Magni Op. Lut. 1623. Ad Palæst. Episc.

Epist. lxxxiii. 4. col. 440.]

[ Gelas. adv. Eut. et Nestor. in Mag. Biblioth. Vet. Patr. Col. Agrip. 1618-22. Tom. V. Pars III. p. 671; where Christo Domino.]

[Jacob. Lit. in Lit. Sanct. Patr. Par. 1560. p. 24; where the response is assigned to the deacons.]

constitut. 123. H.

A. 1564.]

meant no

But M. Hard

at Lovaine to

ments as he

The two

[De ecclesiasticis Justinian the emperor made an ordinance, that the bishops and priests Justinian diversis capitulis. should to this intent pronounce their service plainly, distinctly, and so such thing. as it might be understanded, that the people might answer, “ Amen :" ing is licensed (which is to be referred to each part of the service, but specially to the consecration) make comthat they might believe and confess it was the body and blood of Christ (215) when listet. it was indeed, and not so confess when it was not; which might happen if they hundred and heard not the words of consecration plainly pronounced. And hereunto specially fifteenth unthat constitution of Justinian is to be restrained, as pertaining only to the Greek and fantasti church, wherein he lived, (216) and not to be stretched further to serve for proof of whereunto all the service to be had and said in the vulgar tongue in the west church, to that purpose of our new teachers it is untruly alleged.

THE BISHOP OF SARISBURY.

truth, vain

cal. For

should the

as people an

swer Amen,
hearing no
part of the
prayer?
The two
hundred and
sixteenth un-

this law

well the

Rome as the

Græcia, as

So many untruths in so little room, so constantly to be avouched without truth. For blushing! Where is the fear of God? Where is the reverence of the reader? touched as Where is shame become? First, neither doth that godly emperor Justinian once church of mention or touch this new fantasy of M. Harding's doctrine, nor did the Greek church of church, as it is sufficiently already proved, ever hitherto consent unto the same. shall appear. Will M. Harding make the world believe, that the people openly in the church gave their consents unto that thing that they never believed, but knew undoubtedly to be an error? Is he able to allege not one council, not one doctor, not one father, that ever expounded "Amen" in this sort? Is the matter so miserable and so bare, that no honest witness will speak for it? Or must M. Harding's bare word, without scripture, council, doctor, or father, be taken for the doctrine of the church?

Div. Capit.

The emperor's words are plain: "We command all the holy bishops and De Eccles. priests to minister the holy oblation, and the sacrament of baptism, and other Constit. 123. prayers (not closely or in silence, as the manner is now in the church of Rome, but) with a loud voice, that may be heard of the faithful people, (not to testify M. Harding's transubstantiation, which then was not known, but) that the hearts of the hearers may thereby both the more be humbled to repentance, and also eis Acíova κατάνυξιν. the more be stirred to glorify God"." If the pronouncing of these two syllables, "Amen," be proof sufficient to warrant transubstantiation, then may we easily find the same transubstantiation, not only in the sacrament of Christ's body, but also in the sacrament of baptism, and in all other public prayers: for in every hereof the people was willed to say, "Amen."

Secondly, M. Harding saith (and he saith it alone, for no man ever said it before him), that the bishop and priest was thus commanded to speak aloud, lest the people should happen to prevent the time, and to answer "Amen" out of season, before the sacrament were consecrate. And this must be taken as a grave and a deep consideration, and meet for the emperor of the world. But, O the vanities of these vain men! For whereunto should the people answer "Amen,” that heard no part of the prayer? Or how should they confirm that was said by the priest, that knew not one word what he said? Certainly it appeareth not that the emperor Justinian doubted so much the over-hasty answering of the people, but rather thought that, if the priest's voice were not heard, the people should be able to answer nothing. For to that end he allegeth these words of St Paul: "How shall the unlearned man answer Amen to thy thanks- 1 Cor. xiv. giving? For he knoweth not what thou sayest."

Last of all he saith, this constitution of the emperor Justinian touched only the Greek church, and pertained nothing to the church of Rome; adding further, that by these new masters it hath been and is otherwise untruly alleged. Thus much M. Harding only of himself, without any other further authority, either old or new. Perhaps he would have us think, according to that childish fable of their forged donation, that the emperor Constantinus had given over the whole Don. Conempire of the west part of the world unto the pope, and that therefore Justinian Tom. Conc.

[ Corp. Jur. Civil. Amst. 1663. Auth. Coll. ix. Tit. xx. Novell. cxxxvii. 6. Tom. II. pp. 196, 7. See before, page 287, note 10.]

[ Edict. Constant. Imp. in Crabb. Concil. Col. Agrip. 1551. Tom. I. p. 228.]

stant. in 1

cap. Prope randum.

et Cler. cap.

the emperor had now nothing to do in the church of Rome. But Justinian himself, contrary to M. Harding's commentary, commandeth his laws to be taken as general, and to be kept universally throughout the world. For thus he writeth: Cod. De Jud. Visum est,. . . . præsentem legem omni terrarum orbi ponendam, nullis locorum vel temporum angustiis coartandam1: "We have thought it good that this law should generally concern the whole world, to be restrained by no limits of place or time.” Cod. De Episc. And, making an ordinance for the church, he writeth thus: Et hoc, non solum in Generaliter. veteri Roma, vel in hac regia civitate, sed in omni terra, ubicunque Christianorum nomen colitur, obtinere sancimus2: "And this law we will to take place, not only in the old city of Rome, or in this princely city of Constantinople, but also in all the world where the name of Christians is had in honour." Likewise Eusebius writeth of Constantinus the emperor's proclamation for the keeping of the Euseb. in Vit. Sunday: "Upon that day he commanded not only the Greeks, but also all other Orat. 4, cap. nations that were subject to the empire of Rome, to rest from bodily labours 3." Tart Tois And concerning such matters as specially touched the city of Constantinople, he writeth thus in the same law that M. Harding hath here alleged: "Whatsoever things namely concern the church of this princely city of Constantinople, we have comprised the same in a particular law specially serving to that purpose." Yet nevertheless M. Harding thinketh it lawful for him to say, The emperor's mind was not to extend this law to the church of Rome; and we must believe him upon his bare word, yea, although the emperor himself say the contrary.

Constant.

xix.

πᾶσι τοῖς ὑπὸ τὴν

[TWV]

Pair

ἀρχὴν

πολιτευο

μένοις. ταῦτα εἰδικῷ

νόμῳ περιελάβομεν.

contrary to

himself.

But to what purpose excepteth M. Harding the Latin church in this behalf? was not St Ambrose bishop of Millaine, Clemens and Leo bishops of Rome, all three bishops of the Latin church? And doth not M. Harding say that every of these three pronounced the words of consecration openly with loud voice, and M. Harding not in silence? And doth not M. Harding further tell us it was the tradition of the apostles? Wherefore then doth he so nicely except the church of Rome? Had the church there any special privilege to break the apostles' traditions more than others? Certainly, Clemens Alexandrinus saith, the traditions of the apostles, as well in the east church as in the west, were all one, even as was their doctrine. Fuit una omnium apostolorum, sicut doctrina, ita traditio3. Thus hath M. Harding found, by his own confession, both the tradition of the apostles and the ancient doctors Ambrose, Clemens, and Leo, and both the churches of God, the Greek and the Latin, against himself.

Clemens

Alex. Strom. Lib. vii.

The two hundred and

untruth. For there is no such thing decreed by the ancient fathers.

M. HARDING. THE FOURTH DIVISION.

Now in this west church, which is the Latin church, the people having been sufficiently instructed touching the belief of the body and blood of our Lord in the sacrament, (217) it hath been thought by the fathers convenient the words of seventeenth consecration to be pronounced by the priest closely and in silence, rather than with open voice. Wherein they had special regard to the dignity of that high mystery. And doubtless for this point they understood, as St Basil writeth, that "the apostles and the fathers, which at the beginning made laws for the order of These words ecclesiastical things, maintained the mysteries in their due authority by keeping them secret and in silence. For it is not," saith he, “any mystery at all which is brought forth to the popular and vulgar ears," whereof he wrote very truly before: Ei, quod publicatum est, et per se apprehendi potest, im[Lib. de Spiritu minere contemptum; ei vero, quod remotum est ac rarum, etiam sancto.cap. xxvii. H. A. 1564.) naturaliter quodammodo esse conjunctam admirationem * : That

of St Basil

pertain no

thing to the sacrament.

[ Corp. Jur. Civil. Amst. 1663. Cod. Lib. III. Tit. i. 13. Tom. II. p. 84; where super his per orbem terrarum nullis, and coarctandam ponere.]

[2 Id. Cod. Lib. 1. Tit. iii. 52. Tom. II. p. 22. See before, page 286, note 5.]

[3 Euseb. De Vit. Constant. Lib. IV. cap. xviii. in Hist. Eccles. Script. Amst. 1695-1700. p. 441; where πολιτευομένοις ἅπασι.]

[ Corp. Jur. Civil. Auth. Coll. 1. Tit. vi. Novell. vi. 8. Tom. II. p. 14. See before, page 286, note 3.]

66

[5 Clement. Alex. Op. Oxon. 1715. Strom. Lib. VII. 17. Tom. II. p. 900.]

[* Κατὰ τὸν αὐτὸν δὴ τρόπον, καὶ οἱ τὰ περὶ τὰς ἐκκλησίας ἐξαρχής διαθεσμοθετήσαντες ἀπός στολοι καὶ πατέρες ἐν τῷ κεκρυμμένῳ καὶ ἀφθέγκτῳ τὸ σεμνὸν τοῖς μυστηρίοις ἐφύλασσον. οὐδὲ γὰρ ὅλως μυστήριον τὸ εἰς τὴν δημώδη καὶ εἰκαίαν ἀκοὴν ἔκφορον.—Basil. Op. Par. 1721-30. Lib. de Spir. Sanct. cap. xxvii. Tom. I. p. 55.] [7 Id. ibid.]