The Sacramentaries (saith M. Harding) utter their Doctrine by these terms, Figure, Sign, Token, Signification, and Virtue. I may not answer this discourtesy of talk with like discourtesy. Only I will say of these men,1 as S. Augustine sometime said of the Arians. Cum se tanta voragine impietatis immergant, nos, tanquam opprobrio novi Nominis, Homousianos vocant: quia contra illorū errorē Homousion defendimus. Where as they have drowned them selves in such a Dungeon of wickedness, now they call us Homousians, to reproach us with a new name: because we defend the Unity of the Holy Trinity against their error. But if they be all Sacramentaries, that use these terms, then must S. Augustine, S. Hierome, S. Chrysostom, S. Ambrose, and all other the holy Fathers, that used the same, needs be condemned for Sacramentaries. But if they be Sacramentaries, that shamefully abuse, and corrupt the holy Sacraments, then may M. Harding, and his friends rightly be called Sacramentaries. M. Harding addeth, Chrysostom saith, In Visible signs, things Invisible be delivered: Ergo, The Body of Christ is Really, and Fleshly in the Sacrament. First, if M. Harding had well considered that whole Homily, happily he would have charged Chrysostom him self with his Sacramentary quarrel, as now he doth others. ⟨p. 335⟩For,2 touching the Sacrament, Chrysostom even there writeth thus, Quando dicunt, unde patet, Christum fuisse immolatum, haec afferentes Mysteria, ora ipsorum consuimus. Si enim mortuus Jesus non est, cuius Symbolum, ac Signum hoc Sacrificium est? When they say, How may we know, that Christ was offered, bringing forth these Mysteries, we stop their mouths. For if Christ died not, whose Sign, and Token is this Sacrifice? But to return to the matter, O how light occasions these men take to deceive the simple? M. Harding knoweth, that Chrysostom speaketh not these words only of the Sacrament of Christs Body, but also generally of all other Mysteries. For he addeth immediately, Sic & in Baptismo, per Aquam, quae res Sensibilis est, donum illud conceditur. Quod autem in ea conficitur, Regeneratio, scilicet, & Renovatio, Intelligibile quiddam est. Even so in Baptism, the gift is granted by water, which is a thing Sensible. But the Regeneration, and Renovation, that therein is wrought, is a thing Spiritual. Wherefore, if M.
The Sacramentaries (saith M. Hardinge) vtter their Doctrine by these termes, Figure, Signe, Token, Signification, and Vertue. I may not answeare this discourtesie of talke with like discourtesie. Onely I wil say of these men,1 as S. Augustine sometime saide of the Arians. Cum se tanta voragine impietatis immergant, nos, tanquam opprobrio noui Nominis, Homousianos vocant: quia contra illorū errorē Homousion defendimus. VVhere as they haue drowned them selues in suche a Dungeon of wickednesse, now they cal vs Homousians, to reproche vs with a new name: bicause we defende the Vnitie of the Holy Trinitie against their errour. But if they be al Sacramentaries, that vse these termes, then must S. Augustine, S. Hierome, S. Chrysostome, S. Ambrose, and al other the holy Fathers, that vsed the same, néedes be condemned for Sacramentaries. But if they be Sacramentaries, that shamefully abuse, and corrupte the holy Sacramentes, then may M. Hardinge, and his frendes rightly be called Sacramentaries. M. Harding addeth, Chrysostome saith, In Visible signes, thinges Inuisible be deliuered: Ergo, The Bodie of Christe is Really, and Fleashely in the Sacrament. First, if M. Hardinge had wel considered that whole Homilie, happily he woulde haue charged Chrysostome him selfe with his Sacramentarie quarel, as now he doothe others. ⟨p. 335⟩For,2 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 kn•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.
- 1August. contra Sermon. Arianorum. Ca. 36.
- 2Chrysostom. in Matthae. hom. 83.