A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.

THE FIFTHE ARTICLE OF REAL PRESENCE. (Book 5)

The B. of Sarisburie.

Or that the people was then taught to beleue, that Christes Bodie is Really, Substantially, Corpo∣rally, Carnally, or Naturally in the Sacrament.

M. Hardinge. The .1. Diuision.

(126)* 1.1 Christen people hath euer ben taught, that the Bodie, and Bloude of Iesus Christ by the vn∣speakeable workinge of the grace of God, and vertue of the holy Ghoste is present in this most holy Sa∣crament, and that verily, and in deede. This doctrine is founded vpon the plaine wordes of Christ▪ which he vttered in the institution of this Sacrament, expressed by the Euangelistes, a••d by S. Paule. As they were at Supper (saieth Matthewe) Iesus tooke breade, and blissed it, and brake it,* 1.2 and gaue it to his Disciples, and saith: Take ye, eate ye, This is my Bodie. And takinge the Cuppe, he gaue thankes, and gaue it to them, saieinge: Drinke ye al of this: For this is my Bloude of the Newe Testa∣ment, which shalbe shedde for many in remission of sinnes. VVithe like wordes almost, Marke,* 1.3 Luke, and Paule doo describe this diuine institution Neither saide our Lorde onely,* 1.4 This is my Bodie, but least some sholde doubte how his wordes are to be vnderstanded:* 1.5 For a plaine declaration of them, he addeth this further, VVhiche is geuen for you. Likewise of the Cuppe he saith not onely.* 1.6 This is my Bloude, but also, as it were to put it out of al doubte, whiche shalbe shedde for many.

Nowe, as faithful people doo beleue, that Christ gaue not a figure of his Bodie, but his owne true, and verie Bodie in substance, and likewise not a figure of his Bloude, but his verie pretious Bloude it self at his passion and death on the Crosse for our Redemption: so they beleue also, that the wordes of the institution of this Sacrament, admitte no other vnderstandinge, but that he geueth vnto vs in theise holy Mysteries, his self same Bodie, and his selfe same Bloude, in trueth of substance▪ which was crucified, and sheadde forth for vs. Thus to the humble beleuers Scripture it self mini∣streth sufficient argument of the trueth of Christes Bodie, and Bloude in the Sacrament, against the Sacramentaries, who holde opinion, that it is there but in a figure, signe, or token (127)* 1.7 onely.

The B. of Sarisburie.

I knowe not wel, whether M. Hardinge doo this of purpose, or elles it be his manner of writinge. But this I see, that beinge demaunded of one thinge, he al∣waies turneth his answeare to an other. The question is here moued, whether Christes Bodie be Really, and Corporally in the Sacrament: His answeare is, That Chri∣stes Bodie is ioyned, and vnited Really, and Corporally vnto vs: And herein he be∣stoweth his whole treatie, and answeareth not one woorde vnto the question.

In the former Articles, he was hable to allege some forged Authorities: Some contrefeite practise of the Churche: Some woordes of the ancient Doctours, al∣though mistaken: Some shewe of natural, & worldly reason: or at the leaste wise, some coloure, or shifte of woordes. But in this mater, for directe proufe he is habl•• to allege nothinge: no not so muche as the healpe, and drifte of natural Reason.

Where he saieth, Christen people hath euer beene thus taught from the beginninge, It is greate maruel, that either they shoulde be so taught, without a teacher: or theirs teacher shoulde thus instructe them, without woordes: or such woordes shoulde be spoken, and neuer written. Uerily M. Hardinge by his silence, and wante herein, sécretely confesseth, that theis•• wo••rdes, Really, Carnally &c. in this mater of the Sacrament, were neuer vsed of any Ancient Writer. For if they were, either he, or his félowes woulde haue founde them.

But Christe saith, This is my Bodie: This is my bloude: And to put the mater out

of doubte,* 1.8 he addeth, Whiche is geuen for yowe: whiche shal be sheadde for yowe. Here••∣pon M. Harding foundeth his Carnal Presence: notwithstandinge Christ him selfe vseth not any of these woordes, nor any other woorde leadinge therevnto. And D. Fisher sometime Bishop of Rochester, a famouse man of M. Hardinges side, saith expressely, that this sense cannot in any wise be geathered of the bare woordes of Christ. For thus he writeth▪ Hactenus Matthaeus: qui & solus Testamenti Noui me∣minit. Neque vllum hic verbum positum est,* 1.9 quo probetur, in nostra Missa veram fieri Carnis, & Sanguinis Christi Praesentiam. Hitherto S. Matthewe: who onely maketh men∣tion of the Newe Testament. Neither are there any woordes here written, whereby it maie be prooued, that in our Masse is made the very presence of the Bodie, and Bloude of Christ. And further he auoucheth it thus, Non potest igitur per vllam Scripturam probari. There∣for it cannot be prooued by any Scripture. Here we see greate varietie of iudgement in M. Hardinges owne side, and that in maters of greatest weight. M. Hardinge thin∣keth his Carnal Presence is proued sufficiently by these woordes of Christ, This is my Bodie: D. Fisher contrary wise saith, It cannot be prooued, neither by these woordes of the Scripture, nor by any other. And yet it was euer thought, M. Fisher was as learned in euery respecte, as M. Hardinge.

And, albeit M. Hardinge laie suche holde vpon these woordes of Christ, as if they were so plaine, yet others of his frendes by theire diuerse, and sundrie Construc∣tions touchinge the same, haue made them somewhat darke, and doubteful, and cannot yet throughly agree vpon them. Some of them saie, Christes Natural Bodie is in the Sacrament, howe be it not Naturally: Some others saie,* 1.10 It is there bothe Naturally, and also Sensibly:* 1.11 Some of them saie precisely, Neuer man vsed either of these two termes, Naturally, or Sensibly, in this case of Christes Presence in the Sacrament. Yet others of them put the mater out of doubte, and saie, Christ is there present Naturally:* 1.12 And in the Councel holden in Rome vnder Pope Nicolas. 2. it was determined, and Be∣rengarius forced to Subscribe, That Christ is in the Sacrament Sensibly, or, as they the•••• grossely vttred it in Latine, Sensualiter. Some of them saie, Christes Bodie is not diuided, or broken in the Sacrament,* 1.13 but onely the Accidentes: But Pope Nicolas, withe his whole Councel saith, Christes Bodie it selfe is touched withe fingers, and diuided, and bro∣ken, and rente withe teethe, and not onely the Accidentes. Thus to leaue other moe con∣trarieties, it is plaine hereby, that the best learned of that side, are not yet fully agreed vpon the sense of Christes woordes: notwithstandinge their suiters, and wel willers are otherwise persuaded of them.* 1.14 And dothe M. Hardinge beleue, that Christian people were throughly resolued herein, when their Doctours and Tea∣chers were not resolued: or that the Scholars were better instructed, then their Maisters?

Nowe, if this Article cannot be prooued, neither by any woordes of the Scrip∣tures, as D. Fisher saith, and as it further appeareth by the dissension of the Tea∣chers, nor by any one of al the Olde Doctours, & Fathers, as M. Hardinge graun∣feth by his silence: then maie Godly, and Catholique Christian people wel staie their iudgementes, and stande in doubte of this Carnal, and Fleashely Presence. In deede the question bitweene vs this daie, is not of the Letters, or Syllables of Christes Woordes: for they are knowen, and confessed of either partie: but onely of the Sense, and Meaninge of his woordes:* 1.15 which, as S. Hierome saith, is the very pith▪ and substance of the Scriptures. And the Lawe 〈◊〉〈◊〉selfe saith, In fraudem Legis facit, qui saluis verbis Legis, Sententiam eius circumu••ri••••. He committeth fraude against the Lawes, that, sauinge the woordes of the Lawe, ouerthroweth the meaninge.* 1.16 And S. Au∣gustine seemeth herein to finde faulte with certaine in his time. His woordes be these, Cum in vnam part••m procliuiter ire co••perint, non cespiciunt Diuinae authoritatis alia testimonia, quibus possint ab illa intentione reuocari, & in ea, quae ex vtrisque tempe∣rat••

est, Veritate, ac moderatione consistere.* 1.17 When they once beginne to renne headlonge of one side, they neuer consider other testimonies of Diuine authoritie, whereby they might be withdrawen from their purpose, and so might reast in that Trueth, and measure, that is tēpered, and tuned of bothe. If it be true that M. Hardinge saith, That this is the onely sense, and meaninge of Christes Woordes, That his Bodie is in such grosse sorte Really, and fleashely in the Sacrament, and that onlesse Christ meane so, he meaneth no∣thinge: it is greate wonder, that none of the Ancient Catholique Doctours of the Churche, no not one, coulde euer see it: or if they sawe it, yet, beinge so eloquent, lacked woordes, and were neuer hable to expresse it.

But he saith, It is no bare Figure, as the Sacramentaries holde opinion, And therefor he thinketh, he maie cōclude, that Christes Bodie is Really present. So might he also saie, The Sacrament of Baptisme is no Bare Figure, Therfore Christ is therein Really presente. Certainely S. Augustine speakinge of the Rocke in the wildernes writeth thus,* 1.18 Hinc est, quod dictum est, Petra erat Christus. Non enim dixit, Petra Si∣gnificat Christum, sed tanquam hoc esset: quod vtique per Substantiam non hoc erat, sed per Significationem. Therefore it is written, The Rocke was Christ. For S. Paule saith not, The Rocke Signified Christ, but as though it had beene Christ in deede: where as it was not Christ in Substance, but by waie of Signification, or by a Figure. S. Paule saith not,* 1.19 The Rocke was a Figure of Christ, but the Rocke was Christ. And S. Basile in like sorte saithe,* 1.20 Christus re vera ••etra estimmobilis, & inconcussa. Christ in deede is the suer and the firme Rocke. Yet, I trowe, M. Hardinge wil not therefore saie, Christ was Really, or Carnally in the Rocke.

Neither canne I thinke, M. Hardinge is suche a deadly enimie vnto Figures, as he woulde nowe seeme to be. For he him selfe in these fewe woordes of Christe, touchinge the Institution of this Holy Sacrament, as it shalbe shewed here after more at large, is faine to seeke healpe of sixteene, or moe sundrie Figures: and the same so strange, so grosse, and so insensible, that neither S. Augustine, nor S. Hierome, nor any other Olde Diuine euer knewe them, nor any good Gramma∣rian woulde allowe them. So many, and suche figures, it is lawful for him to di∣uise, and vse, to mainteine the Falsehoode. But for vs, in defence of the Trueth, it maie not be lawful, to vse one.

Uerily, the Olde Catholique Fathers were neuer so curiouse in this behalf, nor thought it suche Heresie, to expounde Christes woordes by a Figure. Briefly for a taste hereof, S. Augustine saith,* 1.21 Christus adhibuit Iudam ad Conuiuium, in quo Corporis, & Sanguinis sui Figuram Discipulis suis commendauit, & tradidit. Christ re∣ceiued Iudas to his banket, wherein he gaue vnto his Disciples the Figure of his Bodie, and Bloud. Likewise Tertullian saith,* 1.22 Christus acceptum Panem, & distributum Discipu∣lis, Corpus suum illum fecit, Dicendo hoc est Corpus meū, hoc est, Figura Corporis mei: Christ receiuinge the Breade, and the same being diuided vnto his Disciples, made it his Bodie: saieinge, This is my Bodie, that is to saie, The Figure of my Bodie.* 1.23 S. Ambrose saith, Ante Benedictionem verborum Coelestium alia species nominatur: post Consecrationem Corpus Christi Significatur. Before the Blissinge of the Heauenly Woordes, it is called an other kinde: after the Consecration, the Bodie of Christ is Signified. Here I must protest, That, as M. Hardinge is troubled with wante of witnes in this case, so am I op∣pressed with multitude. If I sholde allege al the reaste of the Ancient Godly Fa∣thers, that write the like, I shoulde be ouer tedious to the Reader. And an other place hereafter folowinge, wil serue more aptely to this purpose. But by the waie, Gentle Reader, I must geue the to vnderstande, that S. Augustine hereof writeth thus,* 1.24 Ea demum est miserabilis Animae seruitus, Signa pro rebus accipere: & supra Crea∣turam corpoream, oculum mentis ad hauriendum aeternum lumen leuare non posse. In deede, this is a miserable bondage of the Soule, to take the Signes in the steede of thinges, that

be signified: and not to haue power,* 1.25 to lifte vp the eye of the minde aboue the bodilie creature, to receiue the light, that is euerlastinge. And againe,* 1.26 In principio cauendum est, ne Figurat•• locutionem ad Literam accipias. Et ad hoc enim pertinet, quod ait Apostolus, Litera occi∣dit: Spiritus autem viuificat. Cum enim Figuratè dictum sic accipitur, tanquam propriè dictum sit, carnaliter sapitur. Neque vlla mors animae congruentiùs appellatur. First of al, thou must beware, that thou take not a Figuratiue speache ••ccordinge to the Letter. For thereunto also it apperteineth, that the Apostle saith: The letter killeth, the Sprite geueth life. For when the thinge, that is spoken in a Figure, is so taken, as if it were plainely spoken (with∣out Figure) there is fleashely vnderstandinge: neither is there any Deathe more fitly called, the Deathe of the Soule.* 1.27 By these woordes, Good Reader, S. Augustine sturreth vp thy senses, to consider wel, what thou doost, least perhappes thou be deceiued.

And where as M. Hardinge thus vniustly reporteth of vs, That we mainteine a naked Figure, and a Bare Signe, or Token onely, and nothinge elles, If he be of God, he knoweth wel, he shoulde not thus bestow his tongue, or hande, to beare false wit∣nes. It is written,* 1.28 God wil destroie them al, that speake vntrueth. He knoweth wel, we feede not the people of God with bare Signes,* 1.29 and Figures: but teache them, that the Sacramentes of Christ be Holy Mysteries,* 1.30 and that in the Ministration thereof Christ is sette before vs,* 1.31 euen as he was Crucified vpon the Crosse: and that there∣in we maie beholde the Remission of our sinnes,* 1.32 and our Reconciliation vnto God: and,* 1.33 as Chrysostome briefly saith, Christes greate Benefite, and our Saluation. Herein we teache the people, not that a naked Signe, or Token, but that Christes Body, and Bloude in deede,* 1.34 and verily is geuen vnto vs: that we verily eate it: that we verily drinke it:* 1.35 that we verily be reliued, and liue by it: that we are Boanes of his Boanes,* 1.36 and Fleashe of his Fleashe: that Christ dwelleth in vs, and we in him. Yet we saie not, either that the Substance of the Breade, or Wine, is donne awaie: or that Christes Bodie is let downe from heauen, or made Really, or Fleashely Present in the Sacramēt. We are taught, accordinge to the Doctrine of the Olde Fathers,* 1.37 to lift vp our hartes to heauen, and there to feede vpon the Lambe of God. Chrysostome saith, Ad alta contendat oporte••, qui ad hoc Corpus accedit. Who so w••l reache to that Bodie, must mounte on high. S. Augustine likewise saith, Quomo∣do tenebo absentem•• Quomodo in coelum manum mittam, vt ibi sedentem teneam? Fidem ••ni••te: & tenuisti.* 1.38 Howe shal I take holde of him beinge absent? Howe shal I reache vp my hande into heauen, and holde him sittinge there? Sende vp thy faith, and thou hast taken him. Thus Spiritually, & with the mouth of our Faith we eate the Bodie of Christe, and drinke his Bloude, euen as verily, as his Bodie was Uerily broaken, and his Bloude Uerily sheadde vpon the Crosse. And thus S. Augustine, and S. Chrysostome, and other holy Fathers taught the people in theire time to beleue. In deede the Breade, that we receiue with our bodily mouthes, is an carthly thinge, and therefore a Figure: as the water in Baptisme is likewise also a Figure: But the Bodie of Christ, that thereby is represented, and there is offred vnto our Faith, is the thinge it selfe, and no Figure. And in respecte of the glorie thereof, we haue no regarde vnto the Figure. Therefore S. Bernarde al∣ludinge to the same, saith thus,* 1.39 Annulus non valet quicquam: haereditas est, quam quae∣rebam. The sealinge ringe is nothinge worth: it is the inheritance, that I sought for.

[ 1] To conclude, three thinges herein we must consider. First, that we put a diffe∣rence bitweene the Signe, and the thinge it selfe, that is signified.

[ 2] Secondly, that we seeke Christ aboue in Heauen, and imagin not him to be present bodily vpon the Earth.

[ 3] Thirdly, that the Bodie of Christ is to be eaten by Faith onely, and none otherwise.

And in this last pointe appeareth a notable difference bytweene vs, and M.

Hardinge.* 1.40 For wée place Christe in the harte, according to y^e Doctrine of S. Paule:* 1.41 M. Harding placeth him in the mouthe. Wée say, Christe is eaten onely by Faithe: M. Hardinge saith, He is eaten with the mouthe, and teeth. But Gods name be blessed: a greate number of godly people doeth already perceiue the vnconforta∣ble, and vnsauery vanitie of this Doctrine. For they haue learned of S. Cyprian, that Christes Blessed Bodie is Cibus mentis, non ventris: Meate for the minde, not for the belly: And they haue hearde S. Augustine say, Quid paras dentem, & ven••rē? Crede, & manducasti: What preparest thou thy tooth, and thy belly? Beleeue, and thou haste already eaten.

Now consider thou, good Christian Reader, with thee selfe, whether it be better to vse this woorde, Figure, whiche woorde hath béene often vsed of Tertullian, S. Augustine, and of al the reast of the Auncient Fathers, without controlment: or els these new fangled woordes, Really, Corporally, Carnally, &c. Which woordes M. Hardinge is not hable to shew, that in this case of beinge Really in the Sacra∣ment, any one of al the Olde Fathers euer vsed.

M. Hardinge. The .2. Diuision.

Againe (128)* 1.42 wee cannot finde, where our Lorde performed the promise, he made in the .6. Chap∣ter of Iohn: The Breade, whiche I wil geue, is my Fleashe, whiche I wil geue for the life of the worlde: but onely in his last Supper. VVhere, if he gaue his Fleashe to his Apostles, and that none other, but the very same, whiche he gaue for the life of the worlde: it foloweth, that in the blessed Sacrament is not meere Bread, but that same his very Body in substance. For it was not meere Bread, but his very Bodie, that was geuen and offered vp vpon the Crosse.

The B. of Sarisburie.

This Principle is not onely false in it selfe, but also ful of dangerous Doctrine, and may soone leade to Desperation. For if noman may eate the Fleash of Christ, but onely in y^e Sacrament, as here by M. Harding it is supposed, then al Christian Children, and al others who so euer, that departe this life without receiuinge the Sacrament, must néedes be damned, and die the Chrildren of Gods anger. For Christes woordes be plaine, & general.* 1.43 Onlesse ye eate the Pleashe of the Sonne of Man, ye shal haue no life in you. Wherunto wée may adde this Minor: Christian Children re∣ceiue not the Sacrament, and therfore by M. Hardinges iudgement, eate not the Fleashe of the Sonne of Man: Hereof it must néedes folow, That Christian Children haue no life in them, but are the Children of Damnation. This is the Conclusion of M. Hardinges Doctrine. But litle care these men, who, or how many perishe: so their fantasies may stande vpright. But our Doctrine grounded vpon Gods holy Woorde, is this, That as certainely as Christe gaue his Bodie vpon the Crosse, so certainely he ge∣ueth now y^t selfe same Bodie vnto the Faithful: and that, not onely in y^e Ministra∣tion of the Sacrament, as M. Harding vntruely imagineth, but also at al times, when so euer we be hable to say with S. Paule, I thinke, I know nothing, but Ie∣sus Christe, and the same Christe Crucified vpon the Crosse. Therfore S. Ambrose writeth thus,* 1.44 Quid petis O Iudaee? vt tribuat tibi Panem, quē dat omnibus, dat quoridiè, dat semper? O thou Iew, what desirest thou? That Christe should geue thee Bread? He geueth it to al mē: he geueth it daily: he geueth it at al times. If it be true that S. Ambrose saithe, that Christe geueth that Breade, whiche is his Bodie, at al times, then is it false y^t M. Harding saith, that Christ performeth his promise, & geueth his Bodie onely at the Ministration of the Sacrament. And therfore S. Augustine saith, Non tantùm in Sacramento, sed etiam re ipsa comedunt Corpus Christi. They eate Christes Body, not onely in the Sacrament, but also in very deede.* 1.45 Here S. Augustine saithe, con∣trary to M. Hardinges Doctrine, that wée eate Christes Bodie, not onely in the Sacrament, but also otherwise: yea, and so farre he for••eth this difference, that he maketh the eatinge of Christes Bodie in the Sacramente, to be one

thinge, and the very true eatinge thereof in déede to be an other thinge. Againe, touchinge the Fathers of the Olde law, he saith, that Abraham, Moses, Aaron, and others receiued the Bodie of Christe truely, and effectually, longe time before that Christe,* 1.46 either had receiued Fleashe of the Blessed Uirgin, or had ordeined the Sacrament:* 1.47 and that euen the selfe same Bodie, that is receiued now of y^e Faith∣ful. To be shorte, of Christian Children, and other Faithful, that neuer receiued the Sacrament, he writeth thus, Nulli est aliquatenus ambigendū, tunc vnumquen{que} Fidelium Corporis Sanguinis{que} Domini participem fieri, quando in Baptismate efficitur Membrum Christi &c. No man may in any wise doubte, but that euery faithful man is then made partaker of the Body,* 1.48 and Bloud of Christe, when in Baptisme he is made a Member of Christe: and that he is not without the felowship of that Breade, and of that Cuppe, although before he eate of that Bread, and drinke of that Cuppe, he departe this worlde, beinge in the Vnitie of Christes Bodie. For he is not made frustrate of the Communion, and benefite of that Sacrament, while he findeth that thinge, whiche is signified by the Sacrament.* 1.49 So farre S. Augustine. By these wée may see, It is not al true, that M. Harding so constant∣ly auoucheth. If it might haue pleased him to take aduise of Beda, S. Augustine, S. Ambrose, and other godly Fathers, he should soone haue founde, that y^e Faith∣ful may otherwise eate Christes Body, and that verily, and in deede: and not onely in the Sacrament.

M. Hardinge. The .3. Diuision.

If the woordes spoken by Christe in S. Iohn of promise, that he performed in his holy Supper. The Breade that I wil geue is my Fleashe, had beene to be taken, not as they seeme to meane, plainely, and truely, but Metaphorically, Tropically, Symbolically, and Figuratiuely, so as the trueth of our Lordes Fleashe be excluded, (129)* 1.50 as our Aduersaries doo vnderstande them: then the Capernaites had not any occasion at al of their great offence. Then should not they haue had cause to murmoure against Christe,* 1.51 as the Euangelist sheweth: The Iewes (saith S. Iohn) stroue amonge them selues, sayeinge, how can he geue vs his Fleashe to eate? And muche lesse his deere Disciples, to whome he had shewed so many, and so greate miracles, to whom he had before declared so many parables, and so high secre∣tes, should haue had any occasion of offence. And doubtlesse if Christe had mente they should eate but the signe, or figure of his Bodie, they woulde not haue saide, Durus est hic Sermo, This is a harde saieing, and who can abide to heare it? For then should they haue doone no greater thinge, then they had doone oftentimes before in eatinge the Easter Lambe. And how coulde it seeme a harde woorde, or saieing, if Christe had meante nothing els, but this, The Bread that I wil geue, is a Figure of my Bodie, that shal cause you to remember mee?

The B. of Sarisburie.

This reason holdeth onely of the ignorance of the Capernaites, and hangeth thus: The Capernaites mystooke Christes woordes, and vnderstoode not what he meante:

Ergo, Christes Body is Really, and Carnally in the Sacrament. And thus M. Harding, as his manner is, buildeth one errour vpon an other.

For vnderstanding hereof, it shalbe necessary, first, to open the very sense, and meaning of Christes woordes: Nexte, to shew how peruersely, and grossely the Capernaites were deceiued: and last of al, to consider M. Hardinges Conclusion.

First of al, the Iewes desired Christe to geue them Bread in the Wildernesse, as Moses had geuen before vnto their Fathers. Christe, to pulle them from the grosse, and material cogitations of their bellies, promised them an other kinde of Breade, that should be sp••ritual, and last for euer. Thus he saide vnto them,* 1.52 My Father geueth you true Bread from Heauen. Who so eateth of this Bread shal liue for euer.

And that they might vnderstande, what he meante, he saide further: I am the Bread, that came from Heauen. The Bread, that I wil geue you, is my Fleashe, whiche I shal geue for the life of the worlde. Thus he spake of the spiritual eatinge, and digesting of his

Fleashe in the hartes of y^e Faithful.* 1.53 And so immediatly after he opened his owne minde. For, when he saw, The Iewes, for that they vnderstoode him not, were of∣fended, he saide further vnto them, It is the Spirite, that geueth life: the Fleashe profiteth nothinge. The woordes, that I speake, are Spirite and life. Whiche woordes S. Augustine in plainer sorte expoundeth thus. Spiritualiter intelligite, quòd locutus sum. Non hoc Corpus, quod videtis, manducaturi estis, & bibituri illum Sanguinem,* 1.54 quem fusuri sunt, qui me Crucifigent. Sacramentum aliquod vobis commendaui: Spiritualiter intellectum viuificat vos. Vnderstande ye spiritually, that I haue spoken. Ye shal not eate (with your bodily mouthe) this Bodie that you see: nor shal ye (with your bodily mouthe) drinke that Bloud, whiche they shal sheadde, that shal Crucifie me. I geue you a certaine Sacrament. The same beinge spiritually vnderstanded geueth you life.* 1.55 So saith S. Basile, Gustate, & vi∣dere, quoniam suauis est Dominus. Taste ye, and see, that the Lorde is gratious. And fur∣ther he saith: We haue oftentimes marked (in the Scriptures) that the inwarde powers of the minde, haue their names of the outwarde members of the Body.* 1.56 Therefore, for as muche as our Lorde is the true Breade, and his Fleashe the true foode, It must needes bee, that the de∣sectation, and pleasure of the same, be mooued and caused within vs, by a spiritual kinde of taste. Againe he saith, Further wee say, that there is a certaine Spiritual mouthe of the in∣ner man, wherewith he is feadde, receiuinge the Woorde of life, which is the Breade that came from Heauen. Likewise saith S. Augustine, Fides habet oc••los suos. Faith hath eies of her owne, to see with al. Againe, Intus bibendo foelix sum. Happy am I, when I drinke (in my harte) within. And againe, Panis iste interioris hominis quaerit esuriem. This Breade seeketh the hunger of the inner man. So saith Leo, Circa hoc Corpus Aquilae sunt, quae alis circumuolant spiritualibus. Aboute this Bodie be Egles, that flee aboute it with spiritual winges. So likewise Origen:* 1.57 Idcircò & verum lumen dicitur, vt habeant o∣culi animae,* 1.58 quo illuminentur: idcirco & verbum, vt habeant aures, quod audiant: & idcir∣co Panis vitae, vt habeat gustus animae, quod deguster. Therfore is Christe called the Light, that the eies of the Soule may haue whereby they may be lightened:* 1.59 Therefore he is called the Woorde,* 1.60 that the eares of the soule may haue, what to heare: and therefore he is called the Breade of life, that the sense of the soule may haue, what to taste. So Tertullian, Auditu deuorandus est, intellectu ruminandus, & Fide digerendus. Christe by hearinge must be de∣uoured: by vnderstandinge must be chewed:* 1.61 and by Faithe must be digested. In like sorte Chrysostome, Magnus iste Panis, qui replet mentem, non ventrem. This is that greate Breade, that feedeth, not the bellie, but the minde. Therefore S. Augustine saith, Chri∣stus dixit, se esse Panem, qui de Coelo descendit, hortans vt credamus in ipsum. Credere enim in eum, hoc est manducare Panem viuum. Christe named him selfe the Breade,* 1.62 that came from Heauen, exhortinge vs to beleeue in him. For beleeuinge in him, is the eating of the Breade of life.

Hereby it is plaine, that Christes meaninge is spiritual, as Christe him selfe, and al the Olde Fathers, and Doctours of the Churche haue expounded it: not Real,* 1.63 Carnal, Grosse, and Fleashely, as M. Hardinge imagineth. M. Hardinge wil say, That the Eatinge with the mouthe, and the grindinge with the teeth, is a Worke Spiritual. By this sense, he is a good Proctour for the Capernaites, and must néedes say, that they had a Spiritual vnderstandinge. How be it, Chrysostome wil not wel suffer this euasion. His woords be plaine,* 1.64 Quid est Carnaliter intelligere? Simpli∣citer, vt res dicuntur: neque aliud quippiam cogitare. what is it to vnderstand Carnally? It is to vnderstande plainely, euen as the thinges be vttered: and to thinke vpon nothinge els. Therefore S. Augustine saith, Figura est, praecipiens Passioni Domini communican∣dum esse,* 1.65 & suauiter, atque vtiliter recondendum in memoria, quòd Christus pro nobis mortuus sit. The saieing of ••hriste, touching the Eating of his Fleashe, is a Figure, or manner of speache, commaundinge vs to be partakers of Christes Passion, and with conforte, and profit to lay vp in our memorie, that Christe hath suffered Death for vs. This therefore was Christes meaninge, and this is the very Eatinge of his Fleashe.

Nowe let vs see,* 1.66 what sense the Capernaites geathered hereof. Origen saithe Accidit, vt simpliciores nescientes distinguere, quae sint, quae in Scripturis Diuinis inte∣riorihomini, quae exteriori depu••anda sint, vocabulorum similitudinibus falsi, ad ineptas quasdam fabulas, & figmenta inania se contulerint. It happeneth sometime, that simple men, beinge not hable to put difference bytweene those thinges in the Scriptures, that perteine to the inner man, and those thinges, that perteine to the vtter man, are deceiued by the likenesse of woordes,* 1.67 and so fal into foolishe fables, and vaine fantasies. So saithe S. Hierome, Cum Seniores putentur in Ecclesia, & Principes Sacerdotum, Simplicem sequendo Lite∣ram, occidunt Filium Dei. Where as they are taken for the Elders in the Churche, and the Chiefe of the Priestes, by folowinge the Plaine Letter, they kil the Sonne of God. Euen thus it happened vnto the Capernaites: that Christe spake Spiritually of eatinge with Faithe,* 1.68 they vnderstoode grossely of eatinge with the téeth: as though they should swallow downe his Fleashe into their bodies, as other meates: euen in such grosse sorte, as M. Hardinge woulde now teache the people to eate Christes Bodie.

Tertullian openeth their errour in this wise,* 1.69 Durum, & intolerabilem existima∣runt sermonem eius: quasi verè Carnem suam illis edendam determinasset. They thought, his speache was harde, and intolerable: as though he had determined to geue them his Fleashe ve∣rily, and in deede to be eaten (with their mouthes.) Therin, saith Tertulliā, stoode their errour. Now, to consider M. Hardinges gheasses: first he saithe, The Capernaites were offended with Christes woordes: Ergo, it is likely, Christe meante, he woulde geue his Bodie Really, and Carnally in the Sacrament.* 1.70 Firste, Nicolas Lyra, M. Hardinges owne Do∣ctour, saithe, That these woordes of Christe in the sixthe of Iohn, perteine not vnto the Sa∣crament: Againe, it is but a simple gheasse, to builde Religion vpon an Errour. He mighte rather say thus: The Capernaites thought they shoulde eate Christes Fleashe Really, and Fleashely with their mouthes: But that was not Christes meaninge, as it wel appeareth: for they were deceiued: Ergo, Christe meante not, they shoulde eate his Fleashe Really, and Fleashely, with their mouthes.

He addeth further, If Christe had meante, He woulde geue them onely a Figure of his Bo∣die in his remembrance, there had beene no cause, why either the Capernaites, or any other shoulde be offended. Neither dooe we saye, That Christe in the sixthe Chapter of Iohn, spea∣kinge of the Spiritual Eatinge by Faithe, made mention of any Figure: but one∣ly of his very Fleashe, and very Bloude, in deede, and verily to be eaten, and dronken. Notwithstandinge we saye, that Christe afterwarde in his Last Sup∣per, vnto the same Spiritual Eatinge added also an outwarde Sacrament, whiche of the Olde Fathers is oftentimes, and commonly called a Figure. But hereof groweth M. Hardinges errour,* 1.71 for that, as Origen saithe, He putteth no difference bytweene the Bodie, and the Sprite: and thinges seuerally perteininge to them bothe. The Breade is a Figure: but Christes Bodie is the thinge it selfe, and no Figure.

The Breade is in the Earthe: Christes Bodie is in Heauen. The breade is sub∣iecte to Corruption: Christes Bodie is Immortal, and Glorious, & subiecte to no Corruption.* 1.72 Therefore Rabanus Maurus saithe, Sacramentum ore percipitur: vir∣tute Sacramenti interior homo satiatur. Sacramentum in alimentum Corporis redigitur: virtute Sacramenti aeternam vitam adipiscimur. The Sacrament is receiued with the mouthe: by the Vertue of the Sacrament the Inner Man is repaired. The Sacrament is turned into the nourishinge of the Bodie: by the Vertue of the Sacrament we geate euerlastinge life. And S. Augustine saithe,* 1.73 Sacramentum de Mensa Dominica sumitur, quibusdam ad vitam, qui∣busdam ad exitium: Res verò ipsa, cuius Sacramentum est, omni homini ad vitam, nulli ad exitium, quicun{que} eius particeps fuerit. The Sacrament is receiued from the Lordes Ta∣ble, of some vnto life, of some vnto destruction. But the thi•••• it selfe whereof it is a Sa∣crament, (that is, the Bodie of Christe) is receiued of euery man vnto life, and of nom•••• vnto Destruction, who so euer be partaker of it.

M. Hardinge. The .4. Diuision.

To conclude shortely:* 1.74 If Christe woulde so haue beene vnderstanded, as though he had meante to geue but a Figure onely of his Bodie, it had beene no neede for him to haue alleged his Omnipotencie, and almighty power to his Disciples, thereby the rather to bringe them to beleefe of his True Bodie to be geuen them to eate. Hoc vos scandalizat? Doth this offende you? saith he. VVhat if you see the Sonne of man ascende, where he was before? it is the spirite that geueth life &c. As though he had saide: ye consider onely my humanitie, that seemeth weake, and fraile, neither doo you esteeme my di∣uine power by the greate miracles I haue wrought: But when as ye shal see me by power of my God∣head ascende into Heauen, from whence I came vnto you, wil you then also stande in doubte, whether ye may beleeue, that I geue you my very Bodie to be eaten? Thus by signifieing his diuine power, Christe confounded their vnbeleefe, touchinge the veritie, and substance of his Bodie, that he promised to geue them in meate.

The B. of Sarisburie.

M. Hardinge wandreth stil aboute his Figures, and out of Goddes Omni∣potent Power, diuiseth a very féeble argument. For thus he reasoneth:

Christe maketh mention of his Ascension into Heauen:
Ergo, His Bodie is Really in the Sacrament.

He hath no iust cause to be offended, for that I lay his Logique thus abroade. It behooueth the Reader to sée, by what force eche thinge is prooued. Uerily, if he Conclude not thus, he renneth at riotte, and Concludeth nothinge.

As touchinge Christes Ascension into Heauen, S. Augustine, & other Ancient Fathers séeme to vse the same, to prooue, That there is no such grosse presence in the Sacrament.* 1.75 S. Augustine thereof writeth thus, Si ergo videritis Filium ho∣minis Ascendentem &c. If you shal see the Sonne of man ascendinge vp, where he was be∣fore &c. And what is this? Hereby he openeth that thinge, wherewith they were offended. For they thought, he woulde geue them his Bodie: But he tolde them, that he would Ascende into Heauen, and that whole as he was. When ye shal see the Sonne of man Ascende thither, where he was before, then shal you see, that he geueth not his Bodie in suche sorte, as you i∣magine: then shal you perceiue, that his Grace is not consumed, or wasted by morsels.

S. Chrysostome saith, as it is before alleged, Ad alta oportet eum contendere, qui ad hoc Corpus accedit. Aquilarum, non graculorum, est haec Mensa. He must mounte on high, that wil come to this Bodie. For this Table serueth for Egles, and not for Iayes. So saith S. Hierome, Ascendamus cum Domino in Coenaculum magnum, stratum, & mū∣datum: & accipiamus ab eo Sursum Calicem Noui Testamenti. Let vs goe vp with the Lorde (into Heauen) into that greate Parlar spreadde,* 1.76 and cleane: and let vs receiue of him a∣boue the Cuppe of the New Testament.* 1.77 The like might be alleged of other moe Ca∣tholique, and Ancient Fathers. For Cyrillus saith in most plaine woordes, Sa∣cramentum nostrum Hominis manducationem non asserit, mentes credentium ad crassas cogitationes irreligiosè inducens.* 1.78 Our Sacrament auoucheth not the Eatinge of a Man, lea∣dinge the mindes of the Faithful in vngodly manner to grosse (or fleashly) cogitations.

Doublesse it séemeth to make very simple proufe of M. Hardinges side, to say thus:

Christes Bodie is Ascended into Heauen: Ergo, The same Bodie is Really, and Fleashely in the Sacrament. But M. Hardinge wil say, Christe speaking to the Capernaites, made mention of his Omnipotent Power, Therfore in y^e Sacrament there must néedes be a Fleashly Presence.* 1.79 First, as it is before alleged, Nicolas Lyra saith, Christes woordes to the Capernaites perteine nothing to the Sacrament, but onely vnto the Spiritual Eatinge of Christes Bodie, whiche in deede is the Omnipotent Worke of the Spirite of God.

And againe, would M. Harding make al the worlde beléeue, if Christes Body be not fleashly, and grossely in the Sacrament, according to his fantasie, that then God therefore is not Omnipotent? Uerily, the olde Catholique Fathers acknow∣lege Gods Omnipotencie in the Water of Baptisme: yet is not Christe therefore

Really Present in the water.* 1.80 S. Chrysostome saith, Cum Baptizaris, Sacerdos te non Baptizat: Sed Deus est, qui Caput tuum Inuisibili Potentia continet: & nec Angelus, nec Archangelus, nec vllus alius audet accedere, & tangere. When thou art Baptized, it is not the Pr••est that dippeth thee: but it is God, that by his Inuisible Power holdeth thy head: and neither Angel, nor Archangel, nor any other power dareth to approche, and touche thee.

S. Augustine saith,* 1.81 Paulus Baptizauit tanquam Minister: Dominus Baptizauit tanquā potestas. Paule Baptized as a Seruante: The Lorde Baptized, as the power it selfe.* 1.82 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 like∣wise saith Leo the Bishop of Rome:* 1.83 Christus dedit Aquae, quod dedit Matri. Virtus enim Altissimi, & obumbratio Spiritus Sancti, quae fecit vt Maria pareret Saluatorem. ea∣dem 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)* 1.84 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)* 1.85 and vsed no Trope, Figure, nor Metaphore, as the Scripture it selfe suf∣ficiently 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 Cruci∣fied 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 doubt∣ful, 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 with∣out Metaphore, Trope, or Figure, euen as the plaine letter lieth, and none other∣wise. So saith M. Hardinge onely vpon his owne credite. But the olde Catho∣lique 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,* 1.86 a Similitude, a Remembrance: as hereafter, God willinge, shalbe 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 inconue∣nience, and a repugnance in Nature. For saluinge whereof, they are driuen to saie, That Christ,* 1.87 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,* 1.88 they expounde, Erit,* 1.89 that is to saie, This shalbe: Againe, Erit, hoc est, transubstantiabitur, that is, The Substance of th••s vncertaine General one thinge, that noman knoweth, shalbe chaunged into the Substance of my Bodie. Is giuen,* 1.90 They expounde, shalbe geuen: Is broakē, they expounde,* 1.91 shalbe broaken: Do ye this, they expounde, Sacrifice ye this. This Breade, they expounde thus,* 1.92 This, that was Breade. And, where as these Uerbes stande to∣geather in order,* 1.93 and Construction, and rule al one Case, Accepit, Benedixit, Fregit, dedit:* 1.94 He tooke, He Blissed, He Brake, He gaue: They are faine to shifte it thus: He tooke the Breade:* 1.95 He blissed it awaie, and in place of it put an other substance: He Brake the Accidentes,* 1.96 or Shewes of Breade: He Gaue his Bodie. Upon these fewe woordes of Christ, thus many Figures haue they imagined:* 1.97 and bisides these, a great many moe: as in place more conuenient it shalbe 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 humili∣tie standeth not in erroure,* 1.98 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 y^• olde learned Father saith,* 1.99 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,* 1.100 then muste he saie, Hoc est corpus meum: hoc est, Figura Corporis mei. This is my Bodie: that is to saie, a Figure of my Bodie: For so the Olde learned Father Tertullian saithe. Then must he saie, Christus Corporis sui Figuram Discipulis suis commendauit,* 1.101 Christe deliuered vnto his Disciples a Figure of his Bodie: For so the Olde learned Father S. Augustine* 1.102 saith: Then must he saie, Sacramentum Corporis Christi secundum quendam modum Corpus Christi est. The Sacrament of Christes Bodie after a certaine phrase, or manner, or Trope, or Figure of speache, is the Bodie of Christ: For so againe S. Augustine saith.

Here M. Hardinge seeinge the inconueniences, and absurdities of his Doctrine, thought good to heale it vp with some plaister. By these woordes, Really, Car∣nally, &c. The Godly learned Fathers, saithe he, Meante that Christes very Bodie, and Fleshe is there, but not in any Natural, or Carnal wise. And thus M. Hardinges Doctours wrote one thinge, and meante an other. For M. Hardinge knoweth, that al Aduerbes, taken of Nownes, signifie euermore a qualitie, and neuer the Substance: whiche thinge Children are taught to knowe in the Grammar Schoole: and may be resol∣ued thus, Viriliter, virili modo: muliebriter, muliebri modo. And therefore his very Canonistes saie in their manner of Eloquence, Deus non est remunerator Nominū▪ sed Aduerbiorum. God rewardeth not Nownes, but Aduerbes: That is to say, God re∣gardeth

not the Dooinge of any thinge, but the Manner of the Dooinge. But M. Hardinge thinketh he may take vpon him to ouerlooke, and to maister the Gram∣mar Rules. For onlesse we make Nownes, Aduerbes: and Aduerbes, Nownes: these mens Diuinitie cannot stande. Therefore, as they haue diuised a newe Diui∣nitie: so must our Children learne for their pleasure a Newe Grammar.

But what are these Olde Learned Fathers, that saie, Christes Bodie is thus Really, and Fleashly in the Sacrament? Where be their Woordes? What be their Names? If they haue neither Names, nor Woordes, howe can they be allowed for sufficient witnesses? M. Hardinge wel knoweth, that the Olde learned Fathers neuer saide so: yet must he needes imagine bothe causes, that moued them so to say: and also Expositions, what they meante by so saieinge. So Montanus the blinde Senatour, beinge at supper with the Emperour Tiberius, highely commended the great Mullet, that, he hearde saie, was set on the table before them: and shewed, how rounde, how faire, how fatte it was: how it filled the Charger, and howe it laie: and euermore turned his face, and pointed with his finger, to the higher ende of the table: and yet was not the Mullet there, but farre beneath at the lower ende. Reason woulde, that M. Hardinge had firste beene sure of the Effecte, before he had thus gonne aboute to gheasse the causes.

M. Hardinge. The .6. Diuision.

(132)* 1.103 And the Fathers haue bene driuen to vse these termes, for the more ample and ful declara∣tion of the Truethe, and also for withstandinge and stoppinge obiections made by Heretiques. And because the Catholike faithe touchinge the veritie of Christes Bodie in the Sacrament, was not im∣pugned by any man, for the space of a thousand yeeres after Christes beinge in earthe, and about that time (133)* 1.104 Berengarius firste beganne openly to sowe the wicked seede of the Sacramentarie Heresie, whiche then soone confuted by learned men, and by the same first Authour abiured and recanted, now is with no lesse wickednesse, but more busily, and more earnestly set foorth againe: the Doctours that sithence haue written in the defence of the true and Catholike faithe herein, haue (134)* 1.105 more of∣ten vsed the termes before mentioned, then the Olde and Auncient Fathers that wrote within M. Iu∣elles sixe hundred yeeres after Christe. VVho doubtlesse woulde no lesse haue vsed them, if that mat∣ter had beene in question, or doubte in their time. And albeit these termes were strange, and newe, as vsed within these fiue hundred yeeres onely, and that the people were neuer taught for sixe hun∣dred yeeres after Christe, as M. Iuel saithe more boldely, then truely, and therefore more rashely, then wisely: Yet the Faithe by them opened and declared, is Vniuersal, and olde: verily no lesse olde, then is our Lordes Supper, where this Sacrament was firste instituted.

The B. of Sarisburie.

M. Hardinge thinketh he may leade alonge his simple Reader, and easily car∣rie away the mater vnder the bare Titles, and Names of the Learned Fathers. But what priuie mysterie is this? As I saide before, haue M. Hardinges Doctours no names? Or is not he hable to name his owne Fathers? He shoulde haue sette them out, as his wonte is, with al their Circumstances, what they were, when, and where they liued, what they wrote, and how they haue béene euer, & are nowe estéemed emonge the learned. But he wel knewe, that these Good Fathers liued al within the compasse of two hundred, or thrée hundred yéeres paste, as Thomas, Duns, Ockam, Henricus de Gandauo, Robertus de collo torto, and suche o∣thers. These be M. Hardinges greate Fathers, by whome he claimeth his newe Doctrine: in respect of S. Augustine, S. Hierome, S. Chrysostome, S. Ambrose, and others, not woorthy to haue the name of Children.

But the Catholique Faithe touchinge the Sacrament, saithe M. Hardinge, for the space of a thousande yeeres stoode vpright. Berengarius was the firste that beganne to sowe the seede of the

Sacramentarie Heresie.* 1.106 It is likely, M. Hardinge hath no greate regarde, howe his tales hange togeather.* 1.107 For before in the First Article, to serue his turne, he saide, The Messalians were the first Fathers of this Heresie. Nowe he seemeth to be other∣wise aduised: and saith, This Heresie was neuer hearde of within sixe hundred yeeres, after the Messalians were repressed: and that the first founder of it was Be∣rengarius. Yet M. Hardinge might soone haue knowen, that one Iohannes Sco∣tus,* 1.108 a famous learned man, and Scholar vnto Beda, and one Bertramus,* 1.109 as ap∣peareth by his booke, helde and mainteined the same Doctrine in the time of the Emperoure Lotharius, two hundred yeeres and more before Berēgarius. Where∣fore, it seemeth not to be so true, as M. Hardinge assuereth it, That Berengarius was the First Authour of this Doctrine.

But, for further declaration hereof, it shalbe necessary to open Berengarius whole iudgement in this mater: and afterwarde to consider the Confutation of the same.* 1.110 Thus therefore Berengarius wrote, as his greatest aduersarie Lan∣francus reporteth of him. Per-Consecrationem Altaris, Panis, & Vinum fiunt Sacra∣mentum religionis: non vt desinant esse, quae erant, &c. By the Consecration of the Aultar, the Breade, and the Wine are made a Sacrament of Religion, not that they leaue to be the same, they were before: but that they be altred into an other thinge, and become that, they were not before,* 1.111 as S. Ambrose writeth. And the Sacrifice of the Churche standeth of two thinges, the one Visible, the other Inuisible: that is to saie, the Sacrament, and the mater, or Substance of the Sacramente. Whiche Substance notwithstandinge, that is to saye, the Bodie of Christe, if it were before our eyes, it shoulde be Visible. But beinge taken vp into Heauen, and sittinge at the Right hande of the Father, vntil al thinges be restoared, accordinge to the woordes of the Apostle S. Peter,* 1.112 it cannot be called thence. Therefore S. Augustine saythe, When Christe is eaten, life is eaten: and when we eate him, we make no partes of him. And againe S. Augustine saith, Sacramentum est sacrum signum: A Sacrament is a holy token.

And what this woorde, Signum, meaneth, he declareth in his booke De doctrina Christiana. Signum est res,* 1.113 praeter speciem, quam ingerit sensibus, aliud quiddam faciens in cogitatio∣nem venire. A Signe is a thinge, that bisides the sight, that it offreth vnto the eies, causeth an other thinge to come into our minde. Againe, vnto Bonifacius, Onlesse Sacramentes had some likenes of the thinges,* 1.114 whereof they be Sacramētes, then were they no Sacramētes at al. And againe, Sacramentes be Visible Signes of heauenly thinges: but the thinges them selues beinge inuisible,* 1.115 are honoured in them: neither is that elemēt beinge Consecrate by the blissinge, so to be taken, at it is in other vses. This is the iudgement of Berengarius, agreeinge throughly with the woordes, and sense of the Holy Fathers: and confirmed, and auouched by the same.

Now let vs see the Confutation hereof. In a Councel holden at Rome vnder Pope Nicolas the. 2. Berengarius was forced to recante in this wise,* 1.116 Credo Corpus Domini nostri Iesu Christi Sensualiter, & in veritate, manibus Sacerdotum tractari, & frangi, & fidelium dentibus atteri. I beleue, that the Bodie of our Lorde Iesus Christe sensi∣bly, and in very deede, is touched with the handes of the Priestes, and broaken, and rente, and grounde with the teethe of the Faithful.* 1.117 This was the consente, and iudgement of that Councel. And what thinketh M. Hardinge of the same? Certainely the very rude Glose findeth faulte herewithal, and geueth this warninge thereof vnto the Reader, Nisi sanè intelligas verba Berengarij &c. Onlesse yowe warily vnderstande these woordes of Berengarius, you wil fal into a greater Heresie, then euer he healde any.* 1.118 Thus these Fathers by theire owne frendes Confession, redresse the lesse erroure by the greater: and in plaine woordes, in General Councel, by solemne waie of Recanta∣tion, professe a greater Heresie, then, by their owne iudgement, euer was defended by Berengarius.

Further, if this be in deede the Catholique Faith, as M. Hardinge woulde

so faine haue al the worlde to beleeue, and Bertramus, and Iohannes Scotus, bothe very famouse, and greate learned men, wrote openly against it, with the good contentation of the worlde, and without the apparent controlment of any man, two hundred yéeres, or more before Berengarius was borne: let him better aduise him selfe, whether these woordes were truely, or boldely, or rashely, or wisely, with such affiance vttered, and auouched of his side, That this his Faithe was neuer impugned by any man before the time of Berengarius.

But, that M. Hardinge calleth the Catholique Faithe, is in déede a Catho∣lique Erroure, the contrary whereof hath euermore béene taught, and defended by al the olde learned Catholique Fathers, as maye wel appéere, by that is already, and hereafter shalbe alleged of their writinges. Certainely, they, that nowe condemne Berengarius for vsinge the plaine woords, and Expositions of the Olde Fathers, woulde as wel condemne S. Augustine, S. Hierome, S. Ambrose, and the reaste, were it not for the Credite, and Authoritie of their Names.

The Doctours, that haue beene sithence the time of Berengarius, (saithe M. Hardinge) haue more often vsed these termes, Really, Carnally, &c. then other Olde Doctours within sixe hun∣dred yeeres after Christe. In these fewe woordes, M. Hardinge hath handsomely con∣ueied in a greate vntrueth. For this Comparatiue (More often) presupposeth the Positiue. Therefore the sense hereof must be this, The Olde Doctours often vsed these Termes, Really, Fleashly, &c. albeit not so often, as others of the later yée∣res. But. M. Hardinge knoweth, this is vntrue. For neither hath he here yet she∣wed, nor is he hable to shewe, that in this case of the Sacrament, any of these termes was euer vsed by any one of al the Olde Ancient writers. Wherof we may wel reason thus, The Olde Catholique Fathers intreatinge of y^e Substance of the Sacrament, neuer vsed any of these woordes, Really, Carnally, &c. Therefore it is likely, they neuer taught the people to beleue, that Christes Bodie is presente Really, and Fleashely in the Sacrament. Contrarywise, they in their Ser∣mons called the Sacrament a Figure, a Signe, a Remembrance of Christes Bo∣die: therefore it is likely, they woulde haue the Catholique people so to iudge, and beléeue of the Sacrament.

M. Hardinge. The .7. Diuision.

Here, before that I bringe in places of auncient Fathers, reportinge the same Doctrine, and in like termes, as the Catholike Churche dooth holde, concerninge this Article: least our opinion herein might happily appeare our Carnal, and Grosse: I thinke it necessarie briefely to declare, what ma∣ner a true Bodie, and Bloude is in the Sacrament. Christe in him selfe, hathe but one Fleashe, and Bloud in Substance, whiche his Godhead tooke of the Virgin Marie once, and neuer afterwarde leafte it of. But this one Fleashe, and Bloude in respecte of double qualitie, hathe a doubleconsideration. For at what time Christe liued here in earthe amonge men in the shape of man, his fleashe was thralle, and subiecte to the frailtie of mannes nature, sinne, and ignoraunce excepted. That fleashe beinge passi∣ble vnto deathe, the souldiours at the procurement of the Iewes crucified. And suche manner Bloude was at his passion sheadde foorthe of his Bodie, in sight of them, whiche were then present. But af∣ter that Christe rose againe from the deade, his Bodie from that time forwarde euer remainethe im∣mortal, and liuely, in daunger no more of any infirmitie, or sufferinge, muche lesse of deathe: but is become by diuine giftes and endowementes, a spiritual, and a diuine Bodie, as to whom the Godhead bathe communicated Diuine, and Godly properties, and excellencies, that beene aboue al mannes ca∣pacitie of vnderstandinge. This Fleashe, and Bodie thus considered, whiche sundrie Doctours calle Corpus Spirituale, & Deificatū, A Spiritual, and a Deified Bodie, is geuen to vs in the blessed Sa∣crament. This is the doctrine of the Churche, vttered by S. Hierome in his Cōmentaries vpon the Epistle to the Ephesians:* 1.119 where he hath these woords, Dupliciter verò Sanguis & Caro intelligitur, vel Spiritualis illa atque Diuina, de qua ipse dixit, Caro mea verè est cibus, & Sanguis meus verè est porus: Et, Nisi manducaueritis Carnem meam, & Sanguinem meū biberitis, non

habebitis vitam aeternam: Vel Caro, quae Crucifixa est, & Sanguis, qui militis effusus est lancea. That is, The Bloude, and Fleashe of Christ is vnderstanded two waies: either that it is that spiritual, and 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 substan∣ce of Christe Fleashe and Bloude, but accordinge to the qualitie onely, S. Hierome bringeth a simili∣tude of our Fleashe, as of whiche it hath ben in double respecte saide:* 1.120 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 immor∣tal 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:* 1.121 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,* 1.122 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,* 1.123 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 & Coele∣stes: 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,* 1.124 so are they, that are Heauenly: that is to s••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,* 1.125 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:* 1.126 Sed humilis Dispensationis tempus eo vsque manet, d••onec tradiderit R••∣gnum Deo, & Patri. The time of Christes humilitie in visible, and earthely conuersation is vn∣doubtedly 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 Ser∣uice 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,* 1.127 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?* 1.128 dooth he not remember that the Olde Heretique Abbate Euty∣ches 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 repre∣ued 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. Au∣gustine saith,* 1.129 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: Natu∣ram non abstulit. The Lorde gaue to his Bodie immortalitie: But he tooke not awaie the Na∣ture, or Substance of it.

And, notwithstandinge certaine of the Olde Fathers cal the Bodie of Christe, Corpus Deificatū, 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 lon∣ger a 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 Sub∣stance 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,* 1.130 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 Dio∣nysius, Pontifex ipse mutatur in Deum. The Bishop him self is turned into God. Likewise S. Cyprian calleth the Scriptures,* 1.131 Scripturas Deificas, The Scriptures, that make men Goddes. And Clemens Alexandrinus saith, Sacrae literae nos Deificant: The holy Scri∣ptures make vs Goddes.* 1.132 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,* 1.133 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,* 1.134 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,* 1.135 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, De∣cius, Curtius, or suche others, that died for the safetie and deliuerie of their Coun∣tries: but in that his Humanitie was vnited, and ioyned in one persone with the Nature of God.* 1.136 His woordes be these, Quis iste, aiunt, tantus, ac talis, qui possit pre∣tio 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 mor∣tibus 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 Salua∣tion 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,* 1.137 That I liue nowe in the Fleashe, I liue in the Faithe of the Sonne of God.

Therefore notwithstandinge S. Augustine say,* 1.138 Christus Crucifixus est Lac su∣gentibus, & Cibus proficientibus: Christe Crucified is Milke vnto the sucklinges, and harder meate vnto the stronge:* 1.139 And notwithstandinge Angelomus saye, Christes Bo∣die 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 per∣sonally, 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 war∣rant, 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,* 1.140 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,* 1.141 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,* 1.142 Si Carnaliter quis accipiat, nihil lucratur: If a man take it Fleash∣ly, he gaineth nothinge. So likewise S. Augustine saithe,* 1.143 as it is alleged before, It is a Figure, or Forme of speache, willinge vs to be pertakers of Christes Passion, and conforta∣bly 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 Spiritualis, quo vncti sumus. Er hoc est Bibere Iesu Sanguinem, participem esse incorruptionis Domini: There are twoo sortes of Christes Bloud: the one Fleashly, where with wee are redeemed: the other Spiritual, wher∣with wee are annointed. And this is the drinkinge of the Bloude of Christe, to be partaker of his Immortalitie.* 1.144 In like sorte S. Augustine saithe, Iudas Christum Carnalem tra∣didit, tu Spiritualem: Furens Euangelium Sanctum flammis Sacrilegis tradidisti: Iudas be∣traied Christe Carnal: but thou hast betraied Christe Spiritual. For in thy furie thou betraiedst the Holy Gospel, to be burnt in wicked fiere. Here S. Augustine calleth Christe Spiri∣tual, for that the manner of the betraieing was Spiritual. Likewise that Ancient Father Clemens calleth Christes Bloud Spiritual, not in respecte of difference in it selfe, but onely in respecte of the Spiritual receiuing. And I thinke, M. Harding wil not denie, but these woordes of Clemens, & Augustine agréeing so neare bothe in sense, & phrase, with the woordes of Hierome, may stande for sufficient exposition to the same. Certainely, as Christes Bloude is not Really, or Bloudily Present to annoynte vs, so is it not Really, or Bloudily Present to nourishe vs. For this Nourishinge, and this Annointinge are bothe Spiritual. And therefore the Olde learned Father Athanasius writeth thus:* 1.145 Quomodò vnum vnius hominis Corpus Vniuerso Mundo suffice••et? Quod, tanquam in illorum cogitationibus versatum, Christus commemorat. A quibus cogitationibus vt eos auocaret, quemadmodum paulò antè sui Descensus è Coelis, ita nunc Reditus sui in Coelum mentionem facit. The Capernaites demaunded, how one Bodie of one man might suffice the whole worlde: whiche thinge, as be∣inge in their cogitations, Christe calleth to remembrance. To remoue them from whiche cogi∣tations (of grosse and fleashely eatinge) as he before made mention of his comming downe from Heauen, so now likewise he maketh mention of his repaire againe into Heauen.

To conclude, once againe, gentle Reader, I must doo thee to remember, that S. Hierome in this whole place neuer spake one woorde, neither of any Real, or Fleashely Presence, nor of the Sacrament. Yet notwithstandinge, M. Hardinge, as though S. Hierome had plainely, and vndoubtedly spoken of bothe, hereof geathe∣reth his reason thus: S. Hierome saithe, Wee eate not the Fleashe of Christe, that was Crucified: Ergo, Christes Fleashe is Really, and Fleashly in the Sacrament. This Ar∣gument is euident to the eie, and néedeth no answeare.

His Reason woulde better haue framed thus: S. Hierome saithe, VVee can not eate the Fleashe of Christe, that was Crucified: Ergo, VVee cannot Really, and Car∣nally eate the Fleashe of Christe. Whereof it muste necessarily folow, euen by the Au∣thoritie, that M. Hardinge hath here alleged, that Christes Bodie is not Really, and Fleashly in the Sacramente. Suche reliefe hath M. Hardinge founde in these woordes of S. Hierome.

M. Hardinge. The .8. Diuision.

Nowe, whereas M. Iuel denieth, that Christen people were of olde time taught to beleeue, that Christes Bodie is Really, Substantially, Corporally, Carnally, or Naturally in the Sacrament, I dooe plainely affirme the contrary. Yet I acknowledge, that the learned Fathers (135)* 1.146 whiche haue so taught, woulde not thereby seeme to make it here outwardly sensible, or perceptible. For they confesse al with S. Chrysostome,* 1.147 that the thinge, whiche is here geuen vs, is not sensible, but that vnder visible signes, invisible thinges be deliuered vnto vs. But they thought good* 1.148 to vse the aforesaid termes, to put away al doubte of the beinge of his verie Bodie in these holy Mysteries, and to exclude the one∣ly imagination, phantasie, figure, signe, token, vertue, or signification thereof. For in suche wise the Sacramentaries haue vttered their Doctrine in this pointe, as they may seeme by their manner of speakinge, and writinge, here to represent our Lordes Bodie onely, in deede beinge absent, as Kinges oftentimes are represented in a Tragedie, or meane persons in a Comedie. Verily, the manner, and way, by whiche it is here present, and geuen to vs, and receiued of vs, is secrete, not humaine, ne natural: true for al that. And wee doo not atteine it by sense, reason, or nature, but by faithe. For whiche cause wee doo not ouer basely consider, and attende the visible elementes, but as wee are taught by the Councel of Nice,* 1.149 liftinge vp our minde and spirite,* 1.150 wee beholde by Faithe on that holy Table put, and laide (so for the better signification of the Real presence their terme soundeth) the Lambe of God that taketh away the sinnes of the worlde. And here (say they) wee receiue his Pretious Bodie, and Bloud, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, verily, and in deede: whiche is no otherwise, nor lesse, then this terme, Really, importeth.

The B. of Sarisburie.

Here M. Harding once againe, as before, wil teache vs, what the olde Fathers meante by those woordes, that they neuer vttred. I trowe, he hath some priuie Di∣uination, that thus taketh vpon him, to know what men meane, before they speake. Cicero* 1.151 saith, Peritum esse necesse est eum, qui Silentium quid sit, intelligat: It must needes be some conning felow, that vnderstandeth, what Silence meaneth, and know∣eth what they speake, that speake nothinge. He saith, The Fathers thought good, to vse the aforesaide termes, to put away al doubte of the beinge of Christes very Bodie in these holy Myste∣ries. Uerily, this is a merueilous boldenesse, so often, and with suche confidence, and countenance to say, The Olde Fathers vsed these termes, and yet not once to shew any one of them al, that euer vsed them. It may be thought, that he hath, ei∣ther to greate affiance in him selfe, or to litle regarde vnto his Reader. As for this vaine muster of the names of Chrysostome, Hilarie, Gregorie Nyssene, and Cyril, as it shal appeare by the viewe, it healpeth him nothinge.

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,* 1.152 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 Sa∣cramentes, then may M. Hardinge, and his frendes rightly be called Sacramen∣taries. 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. Har∣dinge had wel considered that whole Homilie, happily he woulde haue charged Chrysostome him selfe with his Sacramentarie quarel, as now he doothe others.

For,* 1.153 touchinge the Sacrament, Chrysostome euen there writeth thus, Quando di∣cunt, vnde patet, Christum fuisse immolatum, haec afferentes Mysteria, ora ipsorum con∣suimus. 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 My∣steries, wee stoppe their mouthes. For if Christe died not, whose Signe, and Token is this Sacri∣fice? But to returne to the mater, O how light occasions these men take to de∣ceiue 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 Sen∣sibilis 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 Sacramēt, 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 Fa••tasies in the one, by comparison so much abase the other: & spe∣cially for y^• better opening of Chrysostomes minde, I thinke it good, briefly, & by the way,* 1.154 somewhat to touche, what y^e olde Catholique Fathers haue written of Gods Inuisible working in the Sacrament of Baptisme. Dionysius* 1.155 generally of al My∣steries 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,* 1.156 by Sensible outwarde tokens (which he calleth Images) vnto y^e Contemplation of Hea∣uenly thinges. The Fathers in y^e 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,* 1.157 that in the Water is hidden. Thinke thou, that the water is ful of Hea∣uenly fier, and of the Sanctification of the holy Ghost. Chrysostome speakinge like∣wise of Baptisme saith thus, Ego non aspectu iudico ea, quae videntur, sed mentis ocu∣lis, &c.* 1.158 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,* 1.159 Mysterium (Baptismi) maius est, quàm ea quae viden∣tar. 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,* 1.160 Ne Solis Corporis tui oculis credas: magis videtur, quod non vide∣tur, &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.* 1.161 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,* 1.162 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,* 1.163 that in the Sa∣crament of Baptisme by the Sensible signe of Water, the Inuisible Grace of God is geuen vnto vs.* 1.164 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,* 1.165 that y^e 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: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.166 and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: One of whiche

woordes,* 1.167 either of forgeatfulnes, or of purpose, be hath diuised, & set to of him selfe. For as this whole Gréeke Authoritie, all••ged here by M. Harding, was neuer foūde in the Olde allowed Nicene Councel, but onely hath beene sought out, & published of late yéeres: euen so this woorde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was neuer founde in the Greeke, neither as it is commonly sette abroade,* 1.168 nor, as it is alleged by D. Cuthbert Tonstal.

But let it be lawful for M. Hardinge to vse som•• corruption, and to doo in this place, as he commonly dooth in other, the better to furnishe out the mater. Yet must this woorde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whiche signifieth to be Sette, or Placed▪ needes sounde a Real Presence?* 1.169 Or when S. Paule saithe, Christus habitat in cordibus nostris per Fidem, Chr••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,* 1.170 Quoties ingredimur in Sepulchrum Domini, toties iacere in sindone cernimus Saluatorem. As often as we enter into the Se••ulchre of our Lorde, so often we see our Sauiour Lieinge in his shrowde.* 1.171 And in the Councel of Chalcedon it is written thus, In qua Scriptura duae naturae iacent? In what Scripture ••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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to be Laied, or Placed, in the natural signification requi∣reth bothe situation of place, & also a bodily Description, and order of partes. But M. Hardinge him selfe in the next Article folowinge saith,* 1.172 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▪ and the Wine, and require our Inner Spiritual sight,* 1.173 and the Contemplation of the minde. The woordes be plaine, Ne proposito Pani, & Poculo humiliter intenti simus. That we consider not basely the Breade, and the Wine, that are sette before vs. And therefore S. Augustine saithe, In Sacramentis Fi∣delium dicitur,* 1.174 Surium corda. In the Sacramentes of the Faithful it is saide, Lifte vp your hartes. By whiche woordes we are put in remembrance, that there is no∣thing in y^e action to be considered, but onely Christ the Lambe of God, that hath ta∣ken away the sinnes of the worlde.* 1.175 And therefore Chrysostome saithe, We must be∣come Egles, and soare aboue, if we list to come neare to that Bodie.* 1.176 Thus with the Spiri∣tual eyes of our hartes we see the Lambe of God. And as S. Ambrose saith,* 1.177 Magis videtur quod non videtur, The thinge is better seene, that (with our bodily eies) is not seene. For the same cause S. Augustine saith••,* 1.178 In Sacramentis vidēdum est, non, quid sint, sed, quid ostendant. Signa enim rerum sunt, aliud existentia, & aliud Significantia. In Sacramentes we must consider, not what they be in deede, but what they represent. For they are Tokens of thinges, beinge one thing in them selfe, and signifieing an other. And as touch∣inge our beholdinge of Christe in the Sacrament, in moste plaine wise he wr••teth thus,* 1.179 Sic nos facit moueri, tanquam videamus Praesentem Dominū in Cruce. It worketh such motions in vs, as if we saw our Lorde him selfe Present vpon the Crosse. And this is it that Eusebius Emissenus writeth, as he is alleged of Gratian, Vt colererur iugiter per Mysterium: & perennis illa Victima viueret in Memoria, & Semper praesens esset in Gratia. That the Bodie (that was once offered for our Price) should euermore be wor∣shipped by a Mysterie: and that, that Euerlastinge Sacrifice should liue in Remembrance, and be Present ••n Grace for euer. In this spiritual sorte is Christe Layde Presente vpon the Table: but not in M. Hardinges Grosse, and Fleashely manner. And therefore S. Augustine saithe in like sense vnto the Faithful Communicantes:

Vos estis in mensa,* 1.180 vos estis in Calice. You are vpon the Table, you are in the Cupp••. As S. Augustine* 1.181 saithe, The people is laide vpon the Table, euen so, and none o∣therwise, the Councel of Nice saith, The Lambe of God is Laide vpon the Table.

The other Gréeke woorde, that M. Hardinge holdeth by, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whiche is, Uerily, or Truely: and that, in his iudgement, soundeth no lesse, then Really, or Fleashely.* 1.182 And thus, although he hunte like a wanton Spaniel, and range at riot, and beate vp Butterflies, yet at the laste he thinketh▪ he hath founde somewhat.

How be it, I maruel, he séeth no better his owne errour. For he mighte soone haue knowen, that these twoo woordes, Truely, and Fleashely, haue sundrie mea∣ninges: and that in the sense, that Christe spake vnto the Iewes, the one of them doothe vtterly exclude the other. For neither doothe he, that eateth grossely, and sensibly with his téethe, eate Truely, and Verily, as Christe meante: nor doothe he, that eateth Spiritually with his Faithe, eate Grossely, and Fleashely, as the Capernaites meante. Therefore it is greate folie to saye, Uerily, and Fleashly, are al one thinge. In déede, the Spiritual Eatinge of Christes Bodie by Faithe, is the true Eatinge: And he that Eateth the same moste Spiritually, Eateth moste truely.* 1.183 Otherwise Christe saithe, Ego sum vitis vera. I am the True Vine. S. Hierome* 1.184 calleth the Faithful people, Vitem Veram, The True Vine. Cyrillus calleth Christe, Verum Manna, The True Manna: S. Hierome saieth, Nos ver•• su∣mus vnis Panis, We are Verily one Breade:* 1.185 Origen saith, Apostoli verè erant Coeli, The Apostles verily were the Heauens. And to be shorte, they were wonte to singe at the blissinge of the Paschal Taper,* 1.186 Haec sunt festa Paschalia, in quibus verè Agnus occiditur. This is the Paschal Feaste, wherein verily, and indeede the Lambe is slaine. By these fewe examples,* 1.187 bothe the difference bytwéene these twoo woordes, Truely, and Fleashely, and also the sclendernes of M. Hardinges Collection may soone ap∣peare. For, notwithstandinge we doo verily Eate Christe, yet it followeth not, that we doo Grossely, and Naturally Eate him with our bodily mouthes: and al∣though Christe be verily meate, yet it foloweth not, that he is therefore Really, and Fleashely in the Sacrament. And therefore S. Augustine in this respecte vt∣terly remooueth the natural office of the Bodie.* 1.188 His woordes be plaine, Quid paras dentem, aut ventrem? Crede, & manducasti. What preparest thou thy toothe, or thy bel∣lie? Beleeue, and thou hast Eaten. Againe, Credere in eum, hoc est manducare Panem Viuum. Beleeuinge in him, is the Eatinge of the Breade of life.

M. Hardinge. The .9. Diuision.

And touchinge these termes, first. Verily, or (136)* 1.189 whiche is al one, Really, and Substantially, me thinketh M. Iuel shoulde beare the more with vs for vse of the same, sithe that Bucer him selfe, one of the greattest learned men of that side, hathe allowed them: yea, and that after muche writinge againste Luther in Defence of Zwinglius, and Oecolampadius by him sette foorthe, and after that he had assured him selfe of the trueth in this Article by Diuine Inspiration: as moste constantly he affirmeth with these woordes:* 1.190 Haec non Dubitamus diuinitus nobis, & per Scripturā reuela∣ta de hoc Sacramento. VVe doubte not (saithe he) but these thinges concerninge this Sacrament, be reueled vnto vs from God, and by the Scripture. If you demaunde, where this maye be founde: in the Actes of a Councel holden betweene the Lutheranes, and Zwinglianes, for this very purpose in Martine Luthers house at VVittenberge, in the yeere of our Lorde .1536. you shal finde these woordes: Audiuimus D. Bucerum explicantem suam sententiam de Sacramento Corporis & San∣guinis Domini, hoc modo. Cum Pane, & Vino verè, & Substantialiter adest, exhibe∣tur, & Sumitur Corpus Christi, & Sanguis. Et Sacramentali Vnione Panis est Corpus Christi: & porrecto Pane, verè adest, & verè exhibetur Corpus Christi. VVe haue hearde M. Bucer declaring his minde touching the Sacramēt of the Bodie and Bloude of our Lorde, in this sorte. VVith the Breade and VVine, the Bodie of Christe, and his Bloude is presente, exhibited, and receiued ver••ly, and Substantially. And by Sacramental Vnion, the Breade is the Bodie of Christe: and the Breade beinge geuen, the Bodie of Christe is verely present, and verely deliuered.

Though this opinion of Bucer, by whiche he recanted his former Zwinglian Heresie, be in sun∣drie pointes false, and Heretical, yet in this he agreeth with the Catholique Churche against M. Iuels negatiue assertion, that the Bodie and Bloude of Christe is present in the Sacrament Verily, that is, Truely, and Really, or in Deede, and Substantially: (137)* 1.191 wherein he speaketh as the Auncient Fathers spake longe before a thousande yeeres past.

The B. of Sarisburie.

Hitherto M. Hardinge hath alleged neither Ancient Doctoure, nor Olde Coun∣cel, 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. Lu∣ther, and D. Bucer, Philip Melan••thon, and other Godly learned men of Germa∣nie 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 Cardi∣nalles holden in Rome vnder Pope Paulus the thirde, Anno D. 1538.* 1.192 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 Coun∣celles. For where,* 1.193 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 A••••tius: and yet was neuer scoft at for his dooinge. Thus there be euer some, that laugh, & storne at the repairinge of Hierusalem. Origen* 1.194 saith, Inimici Veritatis, vidē∣tes, sine Philosophia cōsurgere muros Euangelij, cū irrisione dicūt, Hoc facilè posse destrui calliditate Sermonum, & per astutas fallacias. The enimies of the Trueth seeinge the walles of the Gospel rise w••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.* 1.195 His woordes be these. Nos secum in vnam (vt ita dicam) Massam reducit,* 1.196 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, Re••psa: whiche is no other to saie, then Really.* 1.197 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 cōuenient 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 ha∣bitude, 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 fur∣ther

they affirme, that by the vertue and efficacie of this Sacrament duely,* 1.198 and worthily receiued, Christe is Really, and in deede, communicated by true Communication, and participation of the Na∣ture, 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,* 1.199 accordinge to that he saith, Qui manducat meam carnem, manet in me, & ego in illo. vvho eateth my Fleashe▪ he dvvelleth in me, and I in him. The whiche dwellinge, vnion, and ioynin∣ge togeather of him with vs, and of vs with him, that it might the better be expressed, and re∣commended 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 Concor∣de and Vnitie of wil: amonge other many and longe sentences for proufe of vnitie in substance, both bytweene Christe and the Father,* 1.200 and also bytweene Christe and vs, hath these woordes. Si enim verè verbum caro factum est, & nos verè verbum carnem Cibo Dominico sumimus, quo∣modo non Naturaliter manere in nobis existimandus est, qui & Naturam Carnis nostrae iam inscparabilem sibi homo natus assumpsit, & Naturam Carnis suae ad Naturam aeter∣nitatis sub Sacramento nobis Cōmunicandae Carnis admiscuit: If the vvorde be made fleashe verily, and vve receiue the vvorde being fleashe in our Lordes meate verily:* 1.201 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 recei∣ued, 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, * 1.202 Manentem in nobis carnaliter filium, That the Sonne of God (through the Sacrament) dwelleth in vs Carnally, that is, in trueth of f••eashe, and that by the same Sacrament, we with him, and he with vs are vnited and knitte togeather, Corporaliter, & inseparabiliter, Corporally, and inse∣parably: * 1.203 for they be his very wordes. Gregorie Nyssene speakinge to this purpose, saith, Panis qui de Còelo descendit, non incorporea quaedā res est. Quo enim pacto res incorporea cor∣po••i cibus fiet••res verò quae incorporea non est, corpus omnino est. Huius corporis pa∣nem non aratio, non satio non agricolarum opus effecit, sed terra intacta permansit: & ta∣men pane plena fuit, quo famescentes, Mysterium virginis perdocti, facile saturantur. (138)* 1.204 whiche wordes reporte so plainely the trueth of Christes Bodie in the Sacrament, as al manner of figure, and signification must be excluded And thus they maie be englished. The breade that came downe from Heauen, is not a bodilesse thinge. For by what meane shal a bodilesse thinge be made meate to a bodie? And the thinge whiche is not bodilesse is a bodie, without doubte. It is not earinge not sowinge, not the worke of tillers, that hath brought forth the Breade of this Bodie: but the earthe whiche remained vntouched, and yet was ful of the Breade, whereof they that waxe hungrie, ben throughly taught the Mysterie of the Virgine, sone haue thetre fille. Of these wordes maie easely be inferred a Conclusion, that in the Sacrament is Christe, and that in the same we re∣ceiue him Corporally, that is, in veritie, and substance of his Bodie: For as muche as, that is there, and that is of vs receiued, whiche was brought forth and borne of the virgine Marie.

Cyrillus that auncient Father and woorthie Bishop of Alexandria, for confirmation of the Ca∣tholique Faith in this pointe, saith thus,* 1.205 Non negamus recta nos Fide, Charitate{que} syncera Christo Spiritualiter coniungi: Sed nullam nobis Coniunctionis rationem secundum Car∣nem cum illo esse, id profecto pernegamus, id{que} à Diu••is Scripturis omninò alienum dici∣mus. VVe denie not, but that vve are ioined Spiritually vvith Christe, by right Faith, and pure Cha∣ritie: but that vve haue no maner of ioininge vvith him accordinge to the Fleashe (which is one as to saie Carnaliter, Carnally) that vve vtterly denie, and saie, that it is not agreable vvith the Scrip∣tures▪ Againe, leaste any man sholde thinke this ioininge of vs, and Christe together to be (139)* 1.206 by other meanes, then by the Participation of his Bodie in the Sacrament, in the same place afterwarde he saith further. An fortassis putat ignotam nobis Mysticae Benedictionis virtutem esse?

Quae cum in nobis fiat, nonne Corporaliter quoque facit Communicatione Corporis Christi, Christum in nobis habitare? VVhat, trovveth this Ariane Heretique perhaps, that we knowe not the vertue of the Mystical blessinge? (whereby is meante this Sacrament) whiche when it is become to be in vs,* 1.207 doth it not cause Christe to dwel in vs Corporally by receiuinge of Christes Bodie in the Communion? And after this he saith as plainely, that Christe is in vs, Non habitudi∣ne solùm, quae per Charitatem intelligitur, verumetiam, & Participatione Naturali: not by Charitie onely, but also by Natural participation.

The same Cyril saith in an other place,* 1.208 that through the holy Communion of Christes Bodie, we are ioined to him in Natural Vnion. Quis enim eos, qui vnius Sancti Corporis vnione in vno Christo vniti sunt, ab hac Naturali Vnione alienos putabit? VVho vvil thinke (saith he) that they vvhiche be vnited together by the Vnion of that one holy Bodie in one Christe, be not of this Natural Vnion? He calleth this also a Corporal Vnion in the same booke: and at lengthe after large discussion, howe we be vnited vnto Christe, not onely by Charitie, and obedience of Religion, but also in Substance, concludeth thus: Sed de Vnione Corporali satis. But vve haue treated inough of the Corporal Vnion, Yet afterwarde in diuerse sentences he vseth these Aduerbes (140)* 1.209 (for decla∣ringe of the Veritie of Christes Bodie in the Sacrament) Naturaliter, Substantialiter, secundum carnem, Or Carnaliter, Corporaliter, As most manifestly in the .27. Chapter of the same booke. Corporaliter filius per benedictionem mysticam nobis, vt homo vnitur, Spiritualiter au∣tem, vt Deus. The Sonne of God is vnited vnto vs Corporally, as man: and Spiritually, as God.

Againe, where as he saith there: Filium Dei natura Patri vnitum Corporaliter, Substan∣tialiter{que} accipientes, clarificamur, glorificamur{que} &c. VVe receiuinge the Sonne of God, vni∣ted to the Father by nature Corporally, and Substantially, are clarified, and Glorified, or made Glo∣rious, beinge made partakers of the Supreme Nature. The like saieinge he hathe Lib. 12. cap. 58.

Nowe this beinge, and remaininge of Christe in vs, and of vs in Christe Naturally, and Carnally, and this vnitinge of vs and Christe together Corporally, presupposeth a participation of his very Bo∣die, (141)* 1.210 whiche Bodie we cannot truely participate, but in this Blessed Sacrament. And therefore Christe is in the Sacrament, Naturally, Carnally, Corporally, that is to saie, accordinge to the trueth of his Nature, of his Fleashe, and of his Bodie (142)* 1.211 For were not he so in the Sacrament, wee coulde not be ioyned vnto him, nor he and wee coulde not be ioyned and vnited together Corporally.

Diuers other Auncient Fathers haue vsed the like maner of speache: but none so muche as Hila∣rius, and Cyrillus: (143)* 1.212 whereby they vnderstande, that Christe is present in the Sacrament, as wee haue saide, accordinge to the trueth of his Substance, of his Nature, of his Fleashe, of his Bodie and Bloude.

The B. of Sarisburie.

Nowe at the laste M. Hardinge draweth néere the mater, and bringth foorthe the Olde Fathers with these very Termes, Really, Substantially, Corporally, Carnally, &c. and allegeth these fewe, as he saithe, in steede of many, hauinge in deede no moe to bringe. And although these Fathers speake not any one woorde, that is either denied by vs, or any wise serueth to this purpose, yet he cunninge∣ly leadeth awaye the eyes of the Ignorant, with the shewe of Olde Names, and like a Iugglar, changeth the natural countenaunce of thinges, and maketh them appeare, what him listeth.

For, where as he hath taken in hande to prooue, That Christes Bodie is Re∣ally, and Fleashely in the Sacrament, he findinge his weakenes, and wante ther∣in, altreth the whole case, and prooueth that Christes Bodie is Really, Fleashely, and Naturally within vs. But this mater was not in question: and therefore needed no proofe at al. Herein standeth the whole guile: and thus the simple is deceiued. To this ende M. Hardinge so vseth the woordes, and witnesse of these Holy Fathers, as Cacus the Outlawe sometime vsed Hercules keene: Bicause he cannot handesomely driue them forewarde, he taketh them by the tailes, and pulleth them backewarde.

But, bicause M. Hardinge wil hereof reason thus, If Christes Bodie by meane of the Sacrament be Really, and Carnally in vs:* 1.213 It is likely the same Bodie is also Really, and Carnally in the Sacrament. For answeare hereunto, it shalbe necessary, firste to vnderstande, howe many waies Christes Bodie dwelleth in our Bodies, and thereby afterward to viewe M. Hardinges reason. Foure special meanes there be, whereby Christe dwelleth in vs, and wee in him: His Natiuitie, whereby he embraced vs: Our Faith, whereby wée embrace him: The Sacrament of Baptisme: and the Sacra∣ment of his Bodie. By euery of these meanes, Christes Bodie dwelleth in our Bodies: and that not by waye of Imagination, or by Figure, or Fantasie: but Really, Naturally, Substantially, Fleashely, and in déede.

And touchinge Christes Natiuitie, S. Bernarde saith,* 1.214 Corpus Christi de meo est, & meum est: Paruulus enim natus est nobis, & Filius datus est nobis. The Bodie of Christ is of my Bodie, and is nowe become mine: For a Babe is borne vnto vs: and a Sonne is geuen vnto vs. So saith S. Basile, Participes facti sumus Verbi, & Sapientiae per In∣carnationem, & Sensibilem vitam. Carnem enim, & Sanguinem appellauit omnem illam Mysticam Conuersationem.* 1.215 We are partakers of the woorde, and of the wisdome (whiche is Christe) by his Incarnation, and by his Sensible life. For Fleashe, and Bloude he cal∣led al his Mystical Conuersation.* 1.216 So saith Gregorius Nyssenus, Corpus Chri∣sti est omnis humana Natura, cui admixtus est. His Bodie is al mankinde, whereunto he is mingled. And thus, Christe beinge in the wombe of the Blissed virgin, became Fleashe of our Fleashe, & Boane of our Boanes: And in that sense S. Iohn saith, Verbum Caro factum est, & habitauit in nobis: The woorde was made Fleashe, and dwelt in vs. And therefore Christe calleth him selfe the Uine, and vs the Branches: S. Paule calleth Christ the Heade, and vs the Bodie: whiche be names of most neare, and Natural Coniunction.* 1.217

Touchinge Faith,* 1.218 S. Paule saith, Christus habitat in Cordibus nostris per Fidē. Christe by Faith dwelleth in our Hartes:* 1.219 And S. Peter saith, Hereby we are made parta∣kers of the Diuine Nature.* 1.220 So saith Ignatius, By his Passion, and Resurrection, (that is, by our Faith in the same) we are made the Members of his Bodie.* 1.221

And notwithstandinge by these meanes Christe be in vs,* 1.222 and we in him, yet for as muche as,* 1.223 bothe our life, and Faithe is vnperfite, as we dayly desire God to amende our Life,* 1.224 and to augment our Faithe, euen so we daily praie, that this Coniunction bytwéene Christe, and vs may be increased, that Christe may come neare,* 1.225 and neare into vs, and that we may growe into a Perfite Man in him. And to this ende God hath specially appointed vs his holy Sacramentes.* 1.226 And there∣fore S. Paule saithe,* 1.227 concerninge the Sacrament of Baptisme, They, that are Ba∣ptized, are planted into Christe:* 1.228 they haue put Christe vpon them: by one Spirite they are Ba∣ptized into one Bodie.* 1.229 S. Augustine saithe, Ad hoc Baptismus valet, vt Baptizati Chri∣sto incorporentur.* 1.230 This is the vse of Baptisme, that they, that be Baptized, may be incor∣porate into Christe.* 1.231 Whiche woorde, Incorporari, he vseth also in sundrie other pla∣ces, speakinge of Baptisme.* 1.232 In this respecte Dionysius saithe, Baptizati transimus in Deum. Beinge Baptized, we are turned into God. And Pachymeres saithe, We are grafte into Christe, and made one nature with him by Holy Baptisme.* 1.233

Thus muche may suffice to discrie M. Hardinges sclender argument.* 1.234 For, notwithstandinge by the Sacrament of Baptisme Christe be Naturally in vs, yet may not he therefore conclude, that Christe is Naturally in the Sacrament of Ba∣ptisme. Bonauentura saithe wel: Non est aliquo modo dicendum, quod Gratia con∣tinetur in Sacramentis essentialiter, tanquam aqua in vase. Hoc enim dicere, est erroneum. Sed dicuntur continere Gratiam, quia eam Significant.* 1.235 VVe may not in any wise say, that the Grace of God is conteined in the Sacramentes, as VVater in a vessel. For so to say, it were an errour. But t••ey are saide to conteine Goddes Grace, bicause they signifie Goddes Grace.

But Chrysostome saithe, Christe mingleth his Bodie with our Bodies,* 1.236 and driueth vs, as it were, into one lumpe of dough with him selfe. This place woulde haue stande M. Hardinge in better steede, if Chrysostome had saide, Christe mingleth his Bodie with the Sacrament, and driueth him selfe and it into one lumpe. For this is it, that shoulde be prooued. Neither wil M. Hardinge say, That, either Christe min∣gleth him selfe with vs, or, we are made one lumpe of dowgh with him Simply, and accordinge to the letter, and without Figure. Whereof, he séeth, it muste néedes folowe, that muche lesse is Christes Bodie in the Sacrament, accordinge to that, he woulde haue the letter to sounde, Plainely, Simply, or, as he saithe, Re∣ally, and Fleashly, and without Figure. It is a vehement, and a hoate kinde of speache, suche as Chrysostome was most delited with, farre passinge the common sense, and course of trueth: and therefore he him selfe thought it necessarie, to cor∣recte, & to qual••fie the rigour of the same, by these woordes, Vt ita dicam: whiche is, As it were, or, If I may be bolde so to saye.* 1.237 In suche phrase of talke Anacletus saithe, In oleo virtus Spiritus Sancti inuisibilis permista est: The inuisible power of the Holy Ghost is Mingled with the Oyle.* 1.238 And Alexander saithe, In Sacramentorum Oblatio∣nibus Passio Domini miscenda est. The Passion of Christe muste be Mingled with the Ob∣lations of the Sacramentes. So saithe Gregorius Nyssenus of S. Steuen, Gratia San∣cti Spiritus permixtus, & contemperatus, per illum sublatus,* 1.239 & euectus est ad contempla∣tionem Dei. S. Steuen beinge Mingled, and Tempered with the Grace of the Holy Ghoste, was by him auanced, and taken vp to the sight of God. These, and other suche like saieinges of holy Fathers, may not be hardly preste according to the sounde of the letter: but rather must be gently expounded, and qualified, accordinge to the sense, and meaninge of the writer.

Chrysostomes purpose was, by this woorde, Massa, whiche in this place signi∣fieth a lumpe of dowgh, to make resemblance vnto these woordes of S. Paule,* 1.240 We are one Loafe, and one Bodie: And by suche Maiestie of speache, the more to quicken, and lifte vp our sprites, and to cause vs thereby the better to consider that wonder∣ful Coniunction, and knittinge, that is bitweene Christe and vs, whereby either is in other, he in vs, and we in him: and that euen in one persone: in suche sorte, as he is neither in the Angelles, nor in the Archangelles, nor in any other power in Heauen. And therefore S. Paule saithe, The Angelles he tooke not:* 1.241 but he tooke the seede of Abraham. But this wonderful Coniunction, and, as Chrysostome calleth it, this mixture is wrought, not onely in the holy Mysteries, but also in the Sacra∣ment of Baptisme. And in that sense Leo saithe, Susceptus à Christo,* 1.242 Christum{que} suscipiens, non est idem post Lauacrum, qui ante Baptismū fuit: Sed Corpus Regenera∣ti fit Caro Crucifixi.* 1.243 A man receiued of Christe, and receiuinge Christe (in Baptisme), is not the same after Baptisme, that he was before: But the Bodie of him, that is Regenerate, is made the Fleashe of him, that was Crucified.* 1.244 Likewise S. Augustine saithe, Ergo gratu∣lemur, & agamus gratias, non solùm nos Christianos factos esse, sed etiam Christum. In∣telligitis, Fratres, Gratiā Dei super nos: Capitis: Admiramini: gaudete: Christus facti su∣mus. Si enim ille Caput est, & nos membra, totus ille homo, & nos: Let vs reioice, and geue thankes, that we are not onely made Christian menne, but also made Christe. Brethren ye vnderstande the Grace of God, that is vpon vs. Ye vnderstande it: Ye wonder at it: Reioice ye: we are made Christe. For if he be the Heade, and we the members, both he and we are one whose man.

Now, gentle Reader, as Leo saith, our bodies by Baptisme are made Christes Fleashe: as S. Augustine saithe, we are made Christe him selfe: and as Gregorie Nyssene saith, S. Steuen was Tēpered, and Mingled with the Grace of the Holy Ghost: euen so, & in the same sense Chrysostome saith, We are made one Lumpe of dowgh with Christe, and Christe hath tempered, and mingled him selfe with vs. These thinges

considered, the force of M. Hardinges reason must néedes faile. Certainely Prsma∣sius saithe,* 1.245 As the Breakinge of this breade is the Partakinge of the Bodie of Our Lorde, euen so the Breade of Idoles is the Partakinge of Diuels.* 1.246 And addeth further, Si de eodem pane manducamus, quo Idololatrae, vnum cum illis Corpus efficimur. If we eate of one Breade with Idolaters, we are made one Bodie with them.

These other thrée authorities, of Hilarie, Gregorie Nyssene, and Cyril, maie wel be discharged with one answeare: sauinge that Gregorie Nyssene an olde wri∣ter, * 1.247 newly set abroade with sundrie corruptiōs, is brought in onely to make a shew, not speakinge any one woorde, neither of Christes Natural dwellinge in vs, nor of the Sacrament. His purpose was onely to speake of Christes Birth, and of that Bodie, whiche he receiued of the Blissed Uirgin: whiche was not a shadowe, or a fantasie, but Real, Fleashly, and in deede. And in like manner of speache S. Hie∣rome saithe,* 1.248 Triticum, de quo Panis Coelestis efficitur, illud est, de quo loquitur Domi∣nus, Caro mea verè est cibus: The wheate whereof the Heauenly Breade is made, is that, of whiche Our Lorde saith, My Fleashe is meate in deede. And to this purpose Amphilo∣chius saith,* 1.249 as he is alleged by Cyrillus, Nisi Christus natus fuisset Carnaliter, tu na∣tus non fuisses Spiritualiter. Onlesse Christe had beene borne Carnally, thou haddest not beene borne Spiritually. Touching Gregorius Nyssenus, as he saith, Christ is made our Bread, So he saithe likewise in the same place,* 1.250 Quicquid assumenti conueniens sit, in id mu∣tatur. Fit perfectioribus solidus cibus, inferioribus olus, infantibus lac. What so euer thinge is conuenient for the receiuer, into the same thinge Christ turneth him self. He becometh stronge meate vnto the perfite: Hearbes vnto the weake: and Milke vnto Children. And as Christe is Hearbes, or Milke, euen so, and none other wise, he is Breade, or Fleashe. Nei∣ther wil this Ancient Father agree vnto M. Hardinges erroure, That we cannot receiue Christes Bodie, but onely in the Sacrament. For euen in the same plac•• he holdeth the contrarie.* 1.251 His woordes be these, Qui abundanter ex Apostolicis fonti∣bus biberit, is iam totum recepit Christum. Who so hath abundantly dronken of the Apo∣stles springes, hath already receiued whole Christe. The argument, that M. Hardinge geathereth hereof, must needes stande thus: Christe was borne of the Virgin, Ergo, his Bodie is Really, and Fleashly in the Sacrament. This Conclusion is but childishe: Yet if he conclude not thus, he concludeth nothinge.

The greatest weight of this mater lieth vpon two Olde Fathers, Cyril, and Hilarie.* 1.252 For Hilarie saith, We receiue Christe, verè sub mysterio, verily vnder a my∣sterie: And either of them vseth these termes, Carnally, Corporally, Naturally: and that not once, or twise, but in sundrie places. The authorities be greate: the woordes be plaine. But God be thanked, these places be common, and not vn∣knowen. And for answeare of the same, once againe remember, good Christian Reader, that notwithstandinge M. Hardinge haue founde in these two Fathers, that Christes Bodie is Corporally, and Naturally in vs, yet hath he not hitherto founde that thinge, that he sought for, neither in these Fathers, nor in any other: that is, y^t Christes Bodie is Naturally, or Corporally in the Sacramen••. Where∣fore I muche maruel, that either he woulde auouche this mater so strongely, fin∣dinge him selfe so weake: or elles thus vainely daly, and shewe one thinge for an other, and deceiue his Reader.

That we verily, and vndoubtedly receiue Christes Bodie in the Sacrament, it is neither denied,* 1.253 nor in question. S. Augustine saithe, Panis est Cordis: Intus esuri: intus siti. It is the Breade of the harte: Hunger thou within: Thirste thou within. And the thinge, that is inwardly receiued in Faith, and in Sprite, is receiued verily, and in déede.* 1.254 S. Bernarde meante no falseheade when he saide, Lauemur in Sangui∣ne eius. Let vs be washte in the Bloude of Christe. Notwithstandinge he meante not, that our bodies Really, and in deede shoulde be washte with the Bloude of Christe.

And wheras S. Augustine saith,* 1.255 Quid paras dētem, & ventrē?* 1.256 Crede, & māducasti: What preparest thou thy toothe, and thy belly? Beleeue, and thou hast eaten: Wee may not thinke, y^t he meante any fantastical, or false eating: notwithstanding he vtterly refuseth in this behalfe, bothe the teeth, & the belly, and al other office of y^e Bodie. And therefore Cyrillus saith, Sacramentū nostrum hominis manducationem non asserit, mentes credentiū ad crassas cogitationes irreligiosè introducens.* 1.257 Our Sacrament teacheth vs not to eate a man (with the material mouthe of our Bodie) in vngodly sorte leading the mindes of the Faith∣ful vnto grosse cogitations. It is a holy Mysterie, and a Heauenly action, forcinge our mindes vp into Heauen, & there teaching vs to eate the Bodie of Christe, & to drinke his Bloud: not outwardly by the seruice of our Bodies: but inwardely by our Faith, and that verily, & in deede. The trueth hereof standeth not in any Real, or Corporal Presence, but, as Hilarius saith, in a Mysterie, which is, in a Sacrament: whereby outwardly, & vnto our senses, we expresse y^e thing in our Bodies, y^t must be wrought inwardly in our mindes.* 1.258 For this cause Dionysius saith, Regeneratio naturali illa pur∣gatione, quae fit per aquam, Corporali quodam modo denuntiat animae purgationem. Our Regeneration, whiche wee haue in Baptisme, by that Natural Purgation, that is wrought by Water,* 1.259 in a certaine Bodily sorte teacheth vs the purgation of the minde. Thus are we truely washt with Christes Bloud in y^t Holy Mysterie of Baptisme: thus are we truely, & in deede feadde with Christes Bodie in the Holy Mysterie of his Supper. And albeit Christe be in neither of these Mysteries in Bodily, & Fleashly Presence, yet dooth not y^• thing any wise hinder, either the Substance of y^t holy Mysterie, or the Truthe of our receiuing.* 1.260 And for y^e cause S. Augustine saith, Nō fallit nos Apostolus, qui dicit, Christū habitare in cordibus nostris per Fidem. In te est▪ quia ipsa fides in te est. The Apostle deceiueth vs not, in saieing, that Christ dwelleth in our hartes by Faith. He is in thee (not Really▪ or Bo∣dily, but) bicause his Faith is within thee. M. Hardinge wil Replie, This cannot suffice. For Cyril, & Hilarie say, That Christe, not onely by Faith, but also Corporally, Carnally, and Naturally is within vs. These woordes in their owne rigoure, without some gentle Con∣struction, seeme very harde.* 1.261 Euen so Hilarius in y^• same Booke of the Trinitie saith, That wee are one with God the Father, and the Sonne, not onely by Adoption, or Consent of minde, but also by Nature:* 1.262 Whiche saieing, according to the sounde of y^e letter, cannot be true. Therefore the Fathers haue beene faine to expounde, & to mollifie suche violent & excessiue kindes of Speache. Chrysostome, where he saith, We are made one lumpe w••th Christe, addeth, as it is said before, his correction withal, Vt ita dicam, As it were, or, If I may vse suche manner of Speache.* 1.263 In like manner saithe S. Augustine, Qui in Christum credit, credendo in Christum venit, & in eum Christus, & quodammodò vnitur in eum, & membrū in Corpore eius efficitur.* 1.264 He that beleeueth in Christ, by beleeuing cometh into Christe, and Christe into him, and, after a certaine manner, is vnited vnto him, and made a member in his Bodie. In a manner, he saith, but not according to the force of the letter. Againe he expoundeth this woorde, Corporaliter, in this wise, Non vmbraliter, sed verè, & solidè. Not, as in a shadow, but truely, and perfitely.* 1.265 So Cyrillus expoundeth his owne meaning. Naturalis vnio non aliud est, quàm vera. Natura sumus filij irae, id est, verè. Natural Vnion is nothing els, but a true Vnion. we are by Nature the Children of Anger, that is, we are in deede, and truely the Children of Anger.* 1.266 In which sense S. Paule saith, Gentes factae sunt Cohae∣redes, & Concorporales, & Comparticipes promissionis in Christo Iesu: The Heathens are become Coenheretours, Concorporal, and partakers of the promise in Christe Iesu. Thus much of these woordes Corporally, Naturally &c. Whereby is meante a ful perfit spiritual Coniunction, excludinge al manner of Imagination, or Fantasie: not a Grosse, and Fleashly being of Christes Bodie in our Bodies, according to the appearance of the letter. Otherwise there must needes folow this great inconuenience, y^t our Bodies must be in like manner Corporally, Naturally, and Fleashly in Christes Bodie. For Hilarius saithe,* 1.267 Nos quo{que} in eo sumus Naturaliter; VVee also are Naturally in him: and Cyrillus, as he saith, Christe is Corporally in vs: so he saith, We are Corporally in Christe.

Further, that wée be thus in Christe, and Christe in vs, requireth not any Corporal, or Local Being, as in thinges Natural. Wée are in Christe sittinge in Heauen: and Christe sittinge in Heauen is here in vs, not by a Natural, but by a Spiritual meane of Being.* 1.268 S. Augustine saith, Postquam ex morruis Resurrexit, & Ascendit ad Patrem, est in nobis per Spiritum. After that Christe is Risen from the dead, and Ascended vnto his Father, he is in vs by his Sprite.* 1.269 Whiche saieing agreeth wel with these woordes of S. Basile, Paulus ait, Si quis Spiritum Christi non habet, hic non est eius. Deinde addit, Si tamen Christus sit in vobis: ac si diceret, Si Spiritus Christi sit in vobis. S. Paule saith, If any man haue not the Spirite of Christe, he is not of him. He addeth further these woordes, If Christe be in you:* 1.270 whiche is as muche, as if he had saide, If the Sprite of Christe be within you. So likewise S. Augustine imagineth Christe to say vnto Marie Maudlen, Ascendam ad Patrem meum: tum tange me. I wil Ascende vp vnto my Father: then touche thou mee: Meaninge thereby, that distance of place cannot hinder Spiritual touchinge.* 1.271 Againe S. Augustine imagineth, Christe thus to say vnto the people, Qui venit ad me, incorporatur mihi. He that cometh vnto me, is Incorporate into mee.* 1.272 He addeth of his owne, Veniamus ad eum: Iutremus ad eum: In∣corporemur ei: Let vs goe vnto him: let vs entre vnto him: let vs be Incorporate into h••m: Thus, notwithstanding Christe were in Heauen, and distant in place, yet was he present in S. Paule: for so S. Paule him selfe saith, Wil ye haue a trial of Christ, that speaketh within me? This Coniunction is Spiritual, and therefore néedeth not, nei∣ther Circumstance of Place,* 1.273 nor Corporal Presence. Likewise S. Cyprian saithe, Nostra & Christi Coniunctio, nec miscet Personas, nec vnit Substantias: sed affectus con∣sociat, & confoederat voluntates. The Coniunction, that is bitweene Christe and vs, nei∣ther doo the mingle Persons, nor vnite Substances: but it dooth knitte our affectes togeather, and ioyne our willes. Yet notwithstanding, the same Coniunction, bicause it is Spi∣ritual, true, ful, and perfite, therefore is expressed of these Holy Fathers by this terme, Corporal: whiche remooueth al manner light, and Accidental ioininge: and Natural, whereby al manner Imagination, or Fantasie, and Coniunction onely of Wil, and Consent is excluded: not that Christes Bodie is Corporally, or Naturally in our Bodie, as is before saide: no more then our Bodies are Corpo∣rally, or Naturally in Christes Bodie: but that wée haue Lyfe in vs, & are become Immortal, bicause by Faith, and Sprite, wée are partakers of the Natural Bodie of Christe. M. Hardinge saith, Wée are thus ioined vnto Christe, and haue him Corporally within vs, onely by receiuing y^t Sacrament, & by none other meanes. This is vtterly vntrue, as it is already prooued, by y^e Authorities of S. Augustine S. Basile, Gregorie Nazianzene, Leo, Ignatius, Bernarde, and other holy Fa∣thers: neither doothe either Cyrillus, or Hilarie so auouche it. Certainely, neither haue they al Christe dwelling in them, that receiue the Sacrament: nor are they al voyde of Christe, that neuer receiued the Sacrament. Bisides the vntru••th hereof, this Doctrine were also many waies very vncomfortable. For what may the godly father thinke of his Childe, that beinge Baptized, departeth this life, without rec••iuinge the Sacrament of Christes Bodie? By M. Hardinges Con∣struction, he must needes thinke, His childe is damned: for that it had no Natural Participation of Christes Fleash, without whiche there is no Saluation: whiche Participation, as M. Harding assuereth vs, is had by none other meanes, but onely by receiuing of the Sacrament.* 1.274 Yet S. Chrysostome saith, In the Sacrament of Bap∣tisme we are made Fleashe of Christes Fleashe, and Boane of his Boanes.

For better trial hereof, vnderstande thou, gentle Reader, that bothe Cyrillus, and Hilarius, in those places dispute against the Arians, whose errour was this, that God the Father, and the Sonne are one, not by Nature, but onely by Wil, and Consent. Against them Hilarius reasoned thus,

Christe is as really ioyned vnto the Father, as vnto vs.* 1.275
But Christe is ioyned vnto vs by Nature:
Therefore Christe is ioyned to God the Father by Nature.

The Minor,* 1.276 that is, That Christe is ioyned vnto vs by nature, he proueth thus. We are ioyned vnto Christe by Faithe, that is, by the nature of one Faithe, and that is to saye, Na∣turally: Likewise he saithe,* 1.277 We are ioyned vnto Christe by the Regeneration of one Nature: And againe, We are ioyned to Christe by the Nature of one Baptisme: Here∣of he Co••cludeth: Therefore are we Naturally ioyned vnto him. Thus it appéereth by S. Hilarie, we maye haue Christe Naturally within vs, by thrée other sundrie meanes: and therefore not onely, as M. Hardinge holdeth, by receiuinge of the Sacrament. And like as Christe is naturally, Corporally, and Carnally in vs by Faithe, by Regeneration, and by Baptisme: euen so, and none otherwise, he is in vs by the Sacrament of his Bodie.* 1.278 In whiche Holy Mysterie Christe is ioyned vnto vs Corporally, as beinge man, bicause we are feadde in deede, and verily with his Fleashe: and Spiritually is ioyned to vs, as God.

Thus muche vnto Cyrillus, and Hilarius: in whome M. Hardinge is not yet hable to finde, that Christes Bodie is either Corporally receiued into our Bodies: or Corporally present in the Sacrament: whiche was the onely thinge, that M. Hardinge hath here taken in hande, and shoulde haue proued: and nowe not ha∣uinge proued that, notwithstandinge al this greate a doo, hath proued nothinge.

But he saith, It had benne more conuenient, rather modestly to haue interpreted these woor∣des, then thus vtterly to haue denied them. Uerily, perhaps it were so for him, that canne make somewhat of nothinge: and diuise a Commentarie without a Texte: and imagin Constructions, as M. Hardinge dooth, of woordes, that were neuer spoken.

Hereof M. Hardinge gheasseth thus,

These Fathers saie, That Christe is Naturally, and Corporally in vs: Ergo, it is likely theire meaninge was, that Christe is Naturally, and Corporally present in the Sacrament. This reason is very simple: For notwithstandinge Christe were Naturally within our bodies, yet the like Beinge in the Sacrament woulde not followe. But this argu∣ment woulde conclude the contrary, and holde better, in this wise.

Christes Bodie is not Naturally, or Corporally present within vs.
Therefore, muche lesse it is Corporally present in the Sacrament.

M. Hardinge. The .II. Diuision.

And the Catholike Fathers,* 1.279 that sithence the time of Berengarius haue written in defence of the trueth in this pointe, vsinge these termes sometimes for excludinge of Metaphores, Allegories, Fi∣gures, and Significations onely, whereby the Sacramentaries woulde defraude faithful people of the trueth of Christes pretiouse Bodie in this Sacrament: doo not thereby meane, that the maner, meane, or waie, of Christes Presence, dwellinge, vnion, and coniunction with vs, and of vs with him, is therefore Natural, Substantial, Corporal, or Carnal: but they, and al other Catholike men confesse the contrarie, that it is farre higher, and worthier, supernatural, supersubstantial, inuisible, vn∣speakeable, special, and proper to this Sacrament, True, Real, and in deede notwithstandinge: and not onely Tropical, Symbolical, Metaphorical, Allegorical: not Spiritual onely, and yet spiritual: not figuratiue, or significatiue onely. And likewise concerninge the maner of the presence, and beinge of that Bodie and Bloude in the Sacrament, they and we acknowlege and confesse, that it is not Local, Circumscriptiue, Diffinitiue, or Subiectiue, or Natural, but suche, as is knowen to God onely.

The B. of Sarisburie.

These Doctours liued within these twoo, or thrée hundred yéeres, and are suche, as M. Hardinge thought not worthe the naminge. Their Doctrine in these cases is very vnsauerie, and without comforte. Generally they holde, that Christes

Bodie remaineth no lenger in our Bodies, but onely vntil the formes of the Breade, and Wine beginne to alter. Some others say, that assoone as our téeth touche the Breade, streight waies Christes Bodie is taken vp into Heauen. The woordes be these:* 1.280 Cerrum est, quod quàm citò Species dentibus teruntur, tam citò in coelum rapitur Corpus Christi.* 1.281 This Doctrine notwithstandinge, they say, That Christe is Naturally, and Corporally within vs. Here may a man say vnto M. Hardinge, as he did before to the Arian Heretique:* 1.282 What, troweth M. Hardinge, or his Newe Doctours, that Christe cometh to vs from Heauen, and by and by forsaketh vs? Or, that we eate Christe, and yet receiue him not? Or, that we receiue Christe, and yet haue him not? Or, that Christe is Corporally within vs, and yet entreth not? Is this Christes natural beinge in vs? Is this the Vert••e of the Mystical Benediction? Is this the meaninge of these holy Fathers? Or troweth M. Hardinge, that holdinge, and mainteininge suche absurdi∣ties, his Reader, be he neuer so simple, wil beleeue him?

Last of al, to declare the manner of Christes Presence in the Sacrament, he saith, it is not Local, not Circumscriptiue, not Diffinitiue, not Subiectiue. By these termes his Reader may rather wonder at his strange Diuinitie, and Eloquence, then wel coniecture, what he meaneth. And as it appeareth, he him selfe is not yet hable to conceiue his owne meaninge. For thus he saithe, This Presence is knovven to God onely. Then it foloweth, M. Hardinge knoweth it not. And so this Article at last is concluded with an Ignoramus. How be it the Olde lear∣ned Fathers neuer leafte vs in suche doubtes.* 1.283 Emissenus saithe, as it is before alleged,* 1.284 Praesens est in Gratia: Christe is Present by his Grace: S. Augustine saithe, Est in nobis per Spiritum: Christe is in vs by his Spirite.* 1.285 Likewise againe he saithe, Non hoc Corpus, quod videtis, manducaturi estis: Sacramentum aliquod vobis trado.* 1.286 Ye shal not eate this Bodie, that ye see. It is a certaine Sacrament, that I deliuer you. Thus the Holy Fathers saie, Christe is Present: not Corporally, Carnally, Na∣turally: but, as in a Sacrament, by his Sprite, and by his Grace.

FINIS.

Notes

• * 1.1

  The .126. Vntrueth, For M. Har¦ding is not hable to proue, that the people in the Pri∣mitiue Churche vvas thus taught.
• * 1.2

  Matth. 〈◊〉〈◊〉.
• * 1.3

  Mar••. 14
• * 1.4

  Luc. 22.
• * 1.5

  1. Cor. 11.
• * 1.6

  Luc. 〈◊〉〈◊〉.
• * 1.7

  The .127. Vntrueth, For this is no parte of our Do∣ctrine.
• * 1.8

  Dissensi∣on and Contradi¦ction of M. Har∣dings side.
• * 1.9

  Io. Fischerus cō∣tra Captiuita. Babilonicā. N. 8. &O.
• * 1.10

  D. Smythe De Eucharist.
• * 1.11

  Stephan. Gardi∣nerus.
• * 1.12

  D. Smythe. Ste. Gardiner in the Diuels So∣phistrie. fol. 6.
• * 1.13

  De Con. Dist. 2. Ego Berengarius Ste. Gardiner in the Diuels So∣phistrie. fo. 15.
• * 1.14

  De Con. Dist. 2. Ego Bereng. Ma∣nibus tra∣ctari, frangi, dentibus atteri.
• * 1.15

  Hierom. ad Ga∣la Cap. 1.
• * 1.16

  Pan. De Leg. & Senatuscon. & longa consuetud. Contra legem. August. De fide, & operib. ca. 4.
• * 1.17

  Figure.
• * 1.18

  Augustin. Super Leuiticū quaest. 57.
• * 1.19

  1. Corin. 10.
• * 1.20

  Basil. De Poeni∣tentia▪
• * 1.21

  Augustin. 〈◊〉〈◊〉Psalmum. 3.
• * 1.22

  Tertul. contra Marcionem. li. 4.
• * 1.23

  Ambros. de illi•• qui initiantur Mysterijs. Cap. Vltimo.
• * 1.24

  Augusti de Do∣ctrina Christia∣na li. 3. Cap. 5. The Bondage of the Soule.
• * 1.25

  Figure.
• * 1.26

  Ibidem.
• * 1.27

  The Deathe of the Soule.
• * 1.28

  Deutero. 5.
• * 1.29

  Exod 20.
• * 1.30

  Psalm. 5.
• * 1.31

  Galat. 3.
• * 1.32

  Roman. 5.
• * 1.33

  Chrysost. ad po∣pulum Antioch.
• * 1.34

  Hom. 60.
• * 1.35

  Ephes. 5.
• * 1.36

  1. Iohn. 4.
• * 1.37

  Sursum corda. Chrysost. in. ••. Corint. 10. Hom. 24.
• * 1.38

  Augustin. in Io∣han. tractat. 50.
• * 1.39

  Bernard. De Coena Domini.
• * 1.40

  Figure.
• * 1.41

  Ephes. 3.
• * 1.42

  The .128. Vntruthe, Ioined vvith dangerous Doctrine.
• * 1.43

  Ioan. 6.
• * 1.44

  1. Corinth 2. Ambrosi. in Psalm. 118. Sermo. 18.
• * 1.45

  Augustin. de C••∣uita. li. 2••. ca. 20. Non solùm.
• * 1.46

  Augustin. de Vtilitate poeni∣tentiae. ca. 1.
• * 1.47

  Manducauerunt eundem cibum quem nos.
• * 1.48

  Augustin. in Sermone ad in∣fantes. Citatur a Beda. 1. Cor. 10.
• * 1.49

  Quando ipse hoc, quod illud Sacramentum significat, in∣uenit.
• * 1.50

  The .129. vn¦truth, loi∣ned vvith v••¦true report For vvee vnderstand these vvords of Christes very Fleash and Bloud.
• * 1.51

  Ca. 6.
• * 1.52

  Iohn. 6.
• * 1.53

  Spiritual eatinge.
• * 1.54

  Augustin. i•• Psalm. 98.
• * 1.55

  Basilius in Psal. 33.
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.57

  August. Epist. 95.
• * 1.58

  August. in Ioan. tracta. 26.
• * 1.59

  Ibidem.
• * 1.60

  De consecrati∣one Dist. 2. In quibus.
• * 1.61

  Origen. in Canti. Cantico. hom. 2.
• * 1.62

  Tertul••. De Re∣surrecti. carnis. Chrysost. ex va∣rijs locis in Matthae. hom. 9.
• * 1.63

  Augustin. in Ioan. tracta. 26.
• * 1.64

  Chrysostom. in Iohan. hom. 47.
• * 1.65

  Augustin. De doctrina Chri∣stiana. li. 3. ca. 16
• * 1.66

  Origen. in Pro∣logo in Cantica Canticorum.
• * 1.67

  Hieronym. li. 3. in Matthae. cap. 17.
• * 1.68

  Augustin in Io∣han. tracta. 11.
• * 1.69

  Tertull. De re∣surrectione Carnis.
• * 1.70

  Nico. Lyra in Psalm. 110.
• * 1.71

  Origen. in Pro∣logo in Cantica Canticorum.
• * 1.72

  Raban. Maurus. li. 1. ca. 31.
• * 1.73

  Augustin Io∣han. tracta. 26.
• * 1.74

  A simple proufe. For Christe like vvise she∣vveth his Omnipo∣tent povver in the vva∣ter of Bap∣tisme.
• * 1.75

  Augustin. in Ioan. tractat. 27 Illi enim puta∣bant eum ero∣gaturum cor∣pus suum. Certè vel tunc intelligetis, quòd Gratiae eius non consu∣mitur morsibus: Chrysost. in. 1.
• * 1.76

  Corin. 10. ho. 24
• * 1.77

  Hieronym. ad Hedibiā quae. 2.
• * 1.78

  Cyrill. ad obie∣ction. Theodor. Anathematis. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.79

  Nico. Lyra in Psalm. 110.
• * 1.80

  Chrysostom. in Matthae. hom. 51.
• * 1.81

  August. in Iohā. Tract. 5.
• * 1.82

  August. contra literas Petiliani li. 3. ca. 49.
• * 1.83

  Leo de Natiui∣ta. Sermone. 4.
• * 1.84

  The .130. Vntrueth. For not one of the Ancient Fa∣thers euer vsed any of these ter∣mes, tou∣chinge Christes pre¦sence in the Sacrament.
• * 1.85

  The .131. Vntrueth. For M Har¦di••ge him selfe is for∣ced in the same vvoor∣des to ac∣knovvledge a greate ma¦ny figures.
• * 1.86

  Accor∣dinge to the letter.
• * 1.87

  Hoc.
• * 1.88

  Est.
• * 1.89

  Erit.
• * 1.90

  Traditu••.
• * 1.91

  Frangitur.
• * 1.92

  Facite.
• * 1.93

  Panis.
• * 1.94

  Accepit,
• * 1.95

  Benedixit,
• * 1.96

  Fregit,
• * 1.97

  Dedit.
• * 1.98

  August. de Do∣ctrina Christi∣ana. li. 3. ca. 5.
• * 1.99

  Origen. Hom. 7. In Leuiticum.
• * 1.100

  Tertull. contra Marcio. li. 4.
• * 1.101

  Augustiin. in Psalm. 3.
• * 1.102

  Augustin. Ad Bonifacium E∣pist. 23.
• * 1.103

  The .132. Vntruthe. For the Fa∣thers neuer vsed these termes.
• * 1.104

  The .133. Vntru••th. For biside S. Augu∣stine, S. H••••••rome. S. Ambros••, and others, Iohan. Sco∣tus, and Bertramus vvrote here of 200. yee∣res before Berenga••••.
• * 1.105

  The .134. Vntrueth, For the Olde vvri∣ters in this case vsed them ne∣uer.
• * 1.106

  Berenga∣rius.
• * 1.107

  The .33. Diuision
• * 1.108

  Iohannes Scotus.
• * 1.109

  Bertramus.
• * 1.110

  Lanfrancus De Sacramen. Eu∣charistiae.
• * 1.111

  Ambros. De Sa∣cramentis. li. 4. ca. 4. Sacramen∣tum, & res Sa∣cramenti.
• * 1.112

  Acta Apost. c. 3. Augustin. De Con. Dist. 2. Qui Manducas.
• * 1.113

  Augustin. De Doctrina Chri∣stiana.
• * 1.114

  Augustin. ad Eo∣nifaci. Epist. 23.
• * 1.115

  Augustin. De Catechizandis Rudibus.
• * 1.116

  De Consec. Dist. 2. Ego Berenga∣rius.
• * 1.117

  This is an hor∣rible blasphe∣mie.
• * 1.118

  ••losa. ibidem.
• * 1.119

  Lib. 1. Cap. 1.
• * 1.120

  Luc. 3•• 1. Cor. 15.
• * 1.121

  Psalm. 22
• * 1.122

  Ephes. 1. Philippen. 2.
• * 1.123

  Philippen 3. Augustin. cōtra Adimantum ca. 13.
• * 1.124

  1. Corin. 15.
• * 1.125

  Marcus Anto∣nius Constantius Ad obiectum, 144.
• * 1.126

  Christes Bodie Deified.
• * 1.127

  Augusti. contra Faust. Mani∣chaeum. li. 11. ca. 2.
• * 1.128

  Eutyches in Concilio Chalcedon.
• * 1.129

  August. Retra∣cta. lib. 1. cap. 22. Augustin. Epist. 57. ad Darda∣num.
• * 1.130

  Augustine. in Psalm. 49. Dionysius De Eccle. Hierar. cap. 1.
• * 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.132

  Cypriā de zelo, & liuore. Et li. 2. Epist. 8.
• * 1.133

  Clemens in Pro∣treptico.
• * 1.134

  Dionysi. De Ec∣clesiast. Hierar. cap. 1.
• * 1.135

  Ad Ephesi. 1.
• * 1.136

  Hieronym. ad Ephes. ca. 1.
• * 1.137

  Galat. 2.
• * 1.138

  Augustin. in Io∣han. tractat. 88.
• * 1.139

  Angelomus in. 1. Regum. ca. 1.
• * 1.140

  Augusti. contrae Epistolam Fun∣damenti. cap. 23.
• * 1.141

  De Cons. Dis. 2. De hac.
• * 1.142

  Chrysostom. in Iohan. hom. 47.
• * 1.143

  Augustin. de Doctrina Chri∣stiana. li. 3. ca. 16. Clemens Alex∣drin. in Paeda∣gogo lib. 2. ca. 2.
• * 1.144

  Augusti. Contra liter. Petilian. lib. 2. cap. 8.
• * 1.145

  Athanasius de Peccato in Spi∣ritum Sanctum.
• * 1.146

  The .135. vntrueth. For th'olde Fathers ne∣uer taught 〈◊〉〈◊〉so.
• * 1.147

  Homil. 83. in Matth. & .60. ad popul. Antioch.
• * 1.148

  An other vntrueth, as afore.
• * 1.149

  Liftinge vp the minde. Beholde by Faithe.
• * 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.151

  Cicero de Diui∣natione. 2.
• * 1.152

  August. contra Sermon. Ariano∣rum. Ca. 36.
• * 1.153

  Chrysostom. in Matthae. hom. 83.
• * 1.154

  Concil. Nicen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.155

  Dionysi. Eccle∣siast hierar. ca. 1.
• * 1.156

  Chrysostom. in 1. Cor in. ca. 2. hom. 7.
• * 1.157

  Ego non simpli∣citer video, quod video.
• * 1.158

  Nazianzen. De Sancto Baptis∣mate.
• * 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.160

  Ambrosi. de Spi∣ritu Sancto. li. 3. ca. 11.
• * 1.161

  Ambrosi. de his, qui initiantur Myster. ca. 3.
• * 1.162

  Tert. de Baptis. Basil. de Sancto Baptismo.
• * 1.163

  Chrysostom. in Matthae. hom. 51.
• * 1.164

  Ambr. De Sacr. li••. ca. 5.
• * 1.165

  Bernard. super Missus est Ga∣briel. Sermo. 3.
• * 1.166

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.167

  Laide on the Table.
• * 1.168

  De Eucharis••i•• li. 1.
• * 1.169

  Ephes. 3.
• * 1.170

  Hieronym. ad Marcellam.
• * 1.171

  Concil. Chalce∣don Actio. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.172

  In the nexte Arti••••e, Diui∣sion. 1.
• * 1.173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.174

  Augustin. de Bono perseue∣rantiae.
• * 1.175

  Chrysostom 1.
• * 1.176

  Cor. hom. 24.
• * 1.177

  Ambros. de his qui in••••iantur myster. ca. 3.
• * 1.178

  Augustin. con∣tra Maximin. li. 3. ca. 22.
• * 1.179

  De Cōsec. dist. 2. Semel Christus. Et in Psalm. 20. De Cōsec. dist. 2. Qu••a Corpus.
• * 1.180

  Truely.
• * 1.181

  Augustin. in Sermone ad In∣fantes. Citatur a Beda in 1. Co∣rinth. 10.
• * 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.183

  Iohan. 15.
• * 1.184

  Hieronym. in 2. ca. Hieremi. li. 1.
• * 1.185

  Cyrill. li. 3. ca. 24. in Iohan.
• * 1.186

  Hieronym. ad Galat. ca. 4.
• * 1.187

  Origen. in Ge∣nes. ca. 1. homi. 1. In Manuali.
• * 1.188

  Augustin. in Io∣han. tractat. 26.
• * 1.189

  The .136. Vntrueth. For these termes ar•• not al one.
• * 1.190

  In responsione ad Lutherum.
• * 1.191

  The .137. Vntrueth, For the An¦cient Fa∣thers in this mater of the Sa∣••ram. spake not so.
• * 1.192

  Concilium se••••∣ctorū Cardina∣lium Romae. A••. 1538.
• * 1.193

  Augustin. Epist. 178. in Domo A∣nitiana.
• * 1.194

  Origen. in Can∣tica Canti. hom.
• * 1.195

  In 26. cap. Mat••▪ Hom. 83.
• * 1.196

  Christe maketh him selfe one vvith vs: not vvith the Sacramēt.
• * 1.197

  Vntrueth As afore.
• * 1.198

  They prooued the same by the Sa∣cramente of Ba∣ptisme, by faith, by the Birthe of Christe &c.
• * 1.199

  Iohan. ••.
• * 1.200

  De Trinita. li. 8.
• * 1.201

  S. Hilade saith, Christe dvvelleth Naturally in vs: But not in the Sacra∣mente.
• * 1.202

  Not in the Sacra∣mente: bu•• in vs.
• * 1.203

  In lib. De vita Mosis.
• * 1.204

  The 138. Vntrueth. For Grego, Nysse••us in this place spea∣keth not one vvorde of the Sa∣crament▪
• * 1.205

  In Iohan. lib. 10. cap. 13.
• * 1.206

  The .139. Vntrueth. For Christ•• dvvelleth in us; and 〈◊〉〈◊〉are incor∣porate into him by Ba∣ptisme &c. as shal ap∣peare.
• * 1.207

  In vs.
• * 1.208

  Lib. in. Iohan. 11: Cap. 26.
• * 1.209

  The .140. Vntrueth. For here is not one vvoorde of presence in the Sacra∣cramente.
• * 1.210

  The .141. vntrueth, ioyned vvith pernicious, and daun∣gerous do∣ctrine.
• * 1.211

  The .142. Vntrueth. For Christe is likevvise ioyned Cor¦porally to vs by the Sacramente of Baptisme.
• * 1.212

  The .143. Vntruthe. For they neither vn∣derstand so, nor vvrite so.
• * 1.213

  Christe dvvelleth in vs.
• * 1.214

  Bernard. De E∣piphan. Sermo. 1. Basilius in A∣pologia ad Cae∣sarienses.
• * 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.216

  In dictū Apo∣stoli, Tunc etiam ipse filius subij∣cietur ei.
• * 1.217

  Ephes. 5.
• * 1.218

  Iohan. ••.
• * 1.219

  Iohan. 15.
• * 1.220

  Ephesi 4.
• * 1.221

  Colossen. 2.
• * 1.222

  Ephesi. 3.
• * 1.223

  2. Petri.1.
• * 1.224

  Ignatius ad Trallian.
• * 1.225

  Ephesi. 4.
• * 1.226

  Rom. 6.
• * 1.227

  Galat. 3.
• * 1.228

  1. Corin. 12.
• * 1.229

  De Consec. Dist.
• * 1.230

  4. Ad hoc.
• * 1.231

  De Ecclesiast.
• * 1.232

  Hierar. cap. 1.
• * 1.233

  Pachymeres in Dionys. ca. 4.
• * 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.235

  B••nauen. in 4. senten. Dist. 1. quae. 3.
• * 1.236

  Christe mingled vvith vs.
• * 1.237

  Anaclet. Epist 2.
• * 1.238

  Inter decret. A∣lexandri. 1.
• * 1.239

  Gregor. Nissen. De S. Stephano.
• * 1.240

  Corinth. 10.
• * 1.241

  Ad Hebraeos. 2.
• * 1.242

  Leo Sermone. 14.
• * 1.243

  De passione.
• * 1.244

  Augustin. in Io∣han. tractatu. 21.
• * 1.245

  Primasius in. 1.
• * 1.246

  Corinth. 11.
• * 1.247

  Gregorius Nis∣senus.
• * 1.248

  Hieronym. in E∣sai. cap. 62.
• * 1.249

  Cyrillus in Apo¦Iogetico.
• * 1.250

  Grégori. Nysse∣nus in vita Mo∣sis.
• * 1.251

  Ibidem.
• * 1.252

  Hilarius de Trinitate li. 8.
• * 1.253

  Augustin. in Psalm. 103.
• * 1.254

  Bernard. super. Missus est Ga∣briel. Sermo. 3.
• * 1.255

  Corpo∣rally, Na∣turally.
• * 1.256

  Augustin. in Iohan. Ca. 6. tracta. 26.
• * 1.257

  Cyrillus ad ob∣iectiones Theo∣doreti.
• * 1.258

  Dionysi. Eccle∣siast. hierar. ca. 2.
• * 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.260

  Augustin. de verbis Apostoli. Sermon. 16.
• * 1.261

  Hilarius li. 8. d•• Trinitate.
• * 1.262

  Non tantùm a∣doptione, aut consensu, sed e∣tiam natura.
• * 1.263

  Chrysostom. in Matthae. hom. 83
• * 1.264

  Augustin. De Verbis Domini Secun. Iohan. Sermon. 60.
• * 1.265

  Augustin. in Psalm. 67.
• * 1.266

  Cyril••us in A∣pologetico ad Anathem. 3. Ephesi. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.267

  Hil. De Tri. li. ••. Cyril. in Ioha••▪ li. 10. ca. 13.
• * 1.268

  August de Tri∣nit. li. 6.
• * 1.269

  Basilius de Sancto Baptis∣mate.
• * 1.270

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.271

  August. Sermo de Tempore. 153.
• * 1.272

  August. in Io∣han. tractat. 25. 1. Corinth. 13.
• * 1.273

  Cyprian. De Coena Domini.
• * 1.274

  Chrysost. in Epist. ad Eph. si. ••om. 20.
• * 1.275

  Naturally Corpo∣rally.
• * 1.276

  Hilari. de Tri••nitat. lib. 8.
• * 1.277

  Per Naturam vnius Fidei, id est, naturaliter. Eiusdem Rege∣neratione Na∣turae.
• * 1.278

  Per Naturam e∣iusde Baptism••.
• * 1.279

  Al these vvere very yonge Fa∣thers.
• * 1.280

  De Conse. dist. 2.
• * 1.281

  Tribus gradi∣bus. In Glosa.
• * 1.282

  The absurdities of M. Hardings Doctrine.
• * 1.283

  De Conse. dist. 2.
• * 1.284

  Quta Corpus.
• * 1.285

  Augustin. de Trinita.
• * 1.286

  Augustin. in Psalm. 98.