M. Hardinge. The .17. Diuision.
But it shalbe more tedious then needeful, to recite places out of the Scriptures for proufe of the Adoration of Christe: there maye of them be founde so greate plentie. Yet bicause Luther was ei∣ther so blinde, or rather so Deuilishe, as to denie the Adoration, where notwithstandinge he confes∣sed the Presence of Christes True, and Natural Bodie in the Sacrament: I wil here recite what the Sacramentaries of Zurich haue written against him therefore. VVhat (saye they) is the Breade the true, and natural Bodie of Christe, and is Christe in the Supper (as the Pope and Luther doo teach) presente? VVherefore then ought not the Lorde there to be Adored, where ye saye him to be present? why shal we be forbidden to Adore that, whiche is not onely Sacramentally, but also Corporally the Bodie of Christe? Thomas toucheth the true Bodie of Christe raised vp from the deade, and fallinge downe on his knees Adoreth, saiynge: My God, and my Lorde. The Disciples Adore the Lorde, as wel before,* 1.1 as after his Ascension. Matth. 28. Act. 1. And the Lorde in S. Iohn saithe to the blinde man, Beleuest thou in the Sonne of God? and he answered him, saieinge: Lorde who is he, that I maye beleeue in him? And Iesus saide to him: Thou haste bothe seene him, and, who speaketh with thee, he it is. Then he saithe, Lorde I beleeue: and he Adored him. Nowe if we were taught, our Lordes Breade to be the Natural Bodie of Christe, verily we woulde adore it also faithfully with the Papistes. This muche the Zuinglians against Luther. VVhereby they prooue sufficiently the Adoration of Christes Bodie in the Sacrament, and so consequently of Christe him selfe God, and Man, bicause of the inseparable Coniunction of his Diuine, and Humaine Nature in Vnitie of Persone, so as, where his Bodie is, there is it ioyned, and vnited also vnto his Godheade: and so there Christe is present perfitely, VVholy, and Substantially, very God, and Man.
For the cleare vnderstandinge whereof the better to be atteined, the Scholastical Diuines haue profitably diuised the terme Concomitantia, plainely, and truely teachinge, that in this Sacra∣ment after Consecration, vnder the Forme of Breade is Present the Bodie of Christe, and vnder the Forme of VVine, his Bloude, Ex vi Sacramenti: and with the Bodie vnder Forme of Breade, also the Bloude, the Soule, and Godhead of Christe: and likewise with the Bloude, vnder the Forme of VVine, the Bodie, Soule, and Godheade, Ex Concomitantia, as they terme it, in shorter and plainer wise vtteringe the same Doctrine of Faith, (168)* 1.2 whiche the Holy Fathers did in the Ephesine Councel against Nestorius. VVhereby they meane, that where the Bodie of Christe is present, by ne∣cessary sequele, bicause of the indiuisible Copulation of both Natures in the Vnitie of Persone (for as muche, as the VVoorde made Fleashe, neuer leafte the Humaine Nature) there is also his Bloude, his Soule, his Godheade, and so whole, and perfite Christe, God and Man. And in this respecte the terme is not to be misliked of any Godly learned Man, though some Newe Maisters scoffe at it, who fille the measure of their predecessours, that likewise haue beene offended with termes for the apter declaration of certaine necessarie Articles of our Faithe, by Holy, and learned Fathers in General Councelles holesomely diuised. Of whiche sorte beene these, Homousion, Humanatio, Incar∣natio, Transubstantiatio, &c. Nowehere is to be noted, howe the Zuinglians, whome M. Iuel foloweth,* 1.3 in the Article of Adoration, confute the Lutheranes: as on the other side, the Lutherans in the Article of the Presence, confute the Zuinglians. As though it were by Goddes special prouidence, for the better staie of his Churche, so wrought, that both the trueth should be confessed by the enemies of trueth, and also for vttering of vntrueth, the one should be condēned of the other, that by the warre of Heretikes the peace of the Churche might be established, and by their discorde the Catholike people