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 EIGHTHE ARTICLE, OF ADORATION. (Book 8)

The B. of Sarisburie.

Or that the people did then fal downe, and worship the Sacrament with Godly Honour.

M. Hardinge. The .1. Diuision.

If the Blessed Sacrament of the Aultare were no other, then M. Iuel, and the reste of the Sacra∣mentaries thinke of it: then were it not weldone the people to bowe downe to it, and to worship it with Godly Honour. (159)* 1.1 For then were it but Bare Breade and VVine, howe honorably so euer they speake of it, callinge it Symbolical, that is tokeninge, and Sacramental Breade and VVine.

The B. of Sarisburie.

M. Hardinge, as a man ouer muche obedient vnto his affections, in the begin∣ninge hereof calleth vs Sacramentaries: by whiche Woorde he vnderstandeth Schismatiques, Heretiques, and the enimies of God: & so breaketh vp his way in∣to this treatise with vnsauerie, and bitter talke: and as a Cocke, that is wel pam∣pered with Garlike before the fighte, he séeketh to ouermatche his felowe, rather with rankenes of breathe, then with might of Bodie.

And, for as muche as he striueth to make the worlde thinke, our Doctrine is iniurious to the Godhead, and Glorie of Christe, Firste we protest, That as we be∣léeue,* 1.2 that Christe is the Lambe of God, that hath taken away the Sinnes of the worlde: and, that there is none other Name vnder Heauen,* 1.3 whereby we can be saued: and that, as the Prophete Esaie saith,* 1.4 He is the Mighty God, the Father of the worlde, that was to come: and that,* 1.5 as S. Paule saithe, He is God reueled in the Fleashe: euen so we yéelde vnto him the very Honour, that is dewe vnto God: and that, not onely to his Godhead alone, but also to his Humanitie inseparably ioined with his Godhead in one Per∣sone, sittinge now at the Right Hande of God. Thus we teache the people, That God hath auanced him into al highth,* 1.6 and hath geuen him a Name aboue al Names, that at the name of Iesus euery knee shalbe bowed, of thinges in Heauen, in the Earth, and vnder the Earth: and that euery tongue shal confesse, that Iesus Christe is the Lorde in the Glorie of God the Father.

Neither doo we onely Adoure Christe, as very God, but also we woorship, and reuerence the Sacrament, and Holy Mysterie of Christes Bodie: and, as S. Augu∣stine teacheth vs,* 1.7 Baptismū Christi, vbicun{que} est, veneramur. We worship the Baptisme of Christ, where so euer it be: we worship the Woorde of God, accordinge to this Coun∣sel of Anastasius,* 1.8 Dominica Verba attentè audiant, & fideliter Adorent: Let them dili∣gently ••eare, and faithfully Worship the Woordes of God. Briefely, we worship al other like thinges, in such Religious wise vnto Christ belonginge. But these thinges we vse, and reuerence as holy, and appointed, or commaunded by Christe: but wee Adoure them not with godly Honour, as Christe him selfe. S. Ambrose saith of the wise men,* 1.9 Cognouerunt, hanc stellam esse, quae Hominē, Deum{que} signaba••: Sed Adora∣uerunt Paruulum. They knew, this was the Starre, that signified him vnto them, that was bothe Man, and God: but they Adoured the Litle one, (and not the Starre.)

And, where as M. Hardinge, as wel herein, as also in the reast, vntruely, & vn∣iu••••ly diffameth vs, as making the Sacramentes of Christe, nothing els but Bare Tokens, let him wel vnderstande, that we doo bothe thinke, and speake soberly, and reuerently of Christes Sacramentes, as knowinge them to be the Testimonies of Goddes Promisses, & the Instrumentes of the Holy Ghoste. And, as we make not

the Sacrament of Baptisme,* 1.10 Bare Water, notwithstandinge the Nature, and Substance of Water remaine stil:* 1.11 so we make not the Sacrament of Christes Bo∣die, and Bloude,* 1.12 bare Breade, & Wine. We vse the same woordes, & Definitions, that S. Augustine, and other Aucient Fathers, and Peter Lumbarde, & Gratian, M. Hardinges owne Doctours, haue vsed before vs: Sacramentum est Signum rei Sa∣crae: Sacramentum est inuisibilis Gratiae visibilis forma. A Sacrament is a Token of a Holy thinge: A Sacrament is a Forme Vi••ible of Grace Inuisible. Neither doo we hereof make a Bare, or naked Token, as M. Hardinge imagineth: but we saie, as S▪ Paule saithe, It is a perfite Seale, and a sufficient Warrant of Goddes Promisses,* 1.13 whereby God bin∣deth him selfe vnto vs, and we likewise stande bounden vnto God, so as God is our God, and we are his people. This, I recken, is no Bare, or Naked Token. And touchinge this woorde, Signum, what it meaneth, S. Augustine sheweth in this sorte: Signum est, quod praeter speciem,* 1.14 quam ingerit sensibus, aliud quiddam facit ex se in cognitionem venire: A Signe is a thing, that bisides the forme, or sight, that it offreth to our senses, causeth of it selfe some other thing to come to our knowledge. And hereof it is called a Mysterie, or a Holy Secresie:* 1.15 for that our eye beholdeth one thinge, and our Faithe an other. For example, In Baptisme our bodily eie seeth Water: but our Faithe, whiche is the eie of our minde,* 1.16 séeth the Bloude of Christe, whiche, as S. Iohn saithe, h••th washed vs from al our sinnes. Therefore Chrysostome* 1.17 saith, Incredulus, cùm Baptisma∣tis lauacrum audit, persuadet sibi, Simpliciter esse Aquam. Ego verò non simpliciter video▪ quod video, sed animae per Spiritū purgationē: & Sepulturam, Resurrectionem, Sanctifica∣tionem, Iustitiam, Redemptionem, Adoptionem, Haereditatem, Regnum Coelorum, Spi∣••itus Sarietatem considero. Non enim aspectu iudico ea, quae videntur, sed Mentis Oculis. The Infidel, when he heareth of the Water of Baptisme, thinketh it to be onely plaine water: but I, that beleeue in Christe, doo not onely, and simply see Water, but I see the clensinge of ••he Soule by the Spirite of God: I consider Christes Burial, his Resurrection, our Sanctifica∣••••on, our Righteousnes, our Redemption, our Adoption, our Enheritance, the Kingedome of Heauen, and the fulnes of the Sprite. For the thinges, that I see, I iudge not with my bo∣dily eies, but with the eies of my Minde. Now, wil M. Hardinge say, that Chrysostome onely for a countenance, speaketh thus honorably of the Sacrament of Baptisme, meaninge notwithstandinge, it is nothing els, but Bare Water? Certainely S. Augustine saithe, In Sacramentis videndum est, non, quid sint, sed, quid Significent.* 1.18 In Sacramentes we must consider, not, what they be in deede, but, what they Signifie. If y^t euery thinge, according to M. Hardinges iudgement, muste néedes be accompted Bare, wherein Christes Bodie is not Really Presente, then is the Sacrament of Bap∣tisme a Bare Sacrament: & M. Hardinges Booke must likewise of necessitie séeme a Uery Bare booke: onlesse perhaps he wil say,* 1.19 Christes Bodie is Really inclosed in it. Plato saithe, It is the greatest parte of Wisedome, to discerne, Aliud, & Idem, One, and the same thinge, from an Other thinge.* 1.20 For of errour herein euer∣more riseth al Confusion. But S. Augustine saithe, Aliud est Sacramentum, a∣liud res Sacramenti: The Sacrament is One thinge: and the Substance of the Sacrament, whiche is Christes Bodie, is an other thinge. And least M. Hardinge should shifte of this mater, and say, as his manner is, that the Sacrament is nothinge els, but the Outwarde Forme, and Appearance, or shewe of Breade, and Wine,* 1.21 Rabanus Maurus hath preuented him in this wise, Sacramentum in alimentum Corporis redi∣g••tur: The Sacrament is turned into the nourishment of the Bodie. Therefore these twoo thinges beinge diuerse, and sundrie, the one the Token, the other the thinge toke∣ned: The one Christes Bodie, and the other the Sacrament of the same Bodie: The one Naturally féedinge the Bodie, the other Supernaturally feedinge the Soule: it were great Confusion, either to make them bothe one, or els by errour to take the one for the other.* 1.22 And for that cause S. Augustine saith, as it is before alleged, Ea demum est miserabilis Animae seruitus, Signa pro rebus accipere, That in

deede is a Miserable Seruitude of the Soule, to take the Signes in steede of the thinges, that be signified.

Now touchinge the Adoration of the Sacrament, M. Hardinge is not hable to shew, neither any Commaundement of Christe, nor any Woorde, or Example of the Apostles, or Ancient Fathers concerninge the same. It is a thing very lately diuised by Pope Honorius,* 1.23 about the yeere of our Lorde. 1226. Afterwarde increa∣sed by the New solemne Feast of Corpus Christi day, by Pope Urbanus, Anno 2264.* 1.24 And last of al Confirmed for euer by multitudes of Pardons in the Councel of Uienna by Pope Clement. 5. An. 1310. The Churche of Asia, and Graecia neuer receiued it vntil this day. The mater is greate, and cannot be attempted without greate danger.* 1.25 To geue the Honour of God to a Creature, that is no God, it is manifest Idolatrie. And al Idolaters, as S. Iohn saith, shal haue their portion in the lake burninge with fier, and Brymstoane, whiche is the seconde death.

M. Hardinge. The .2. Diuision.

But now this beinge that very Breade, whiche God the Father gaue vs from Heauen,* 1.26 as Christe saith: This Breade beinge the Fleashe of Christe, whiche he gaue for the life of the worlde.

The B. of Sarisburie.

M. Hardinge would séeme, to haue trained al the Ancient Doctours vnto his side, and to that ende hath mustred them here in an armie al togeather. How be it of them al, there is not one, that teacheth vs one woorde of the Adoration of the Sacrament. Wherefore, if he bringe them foorthe onely for a Shew, they are to many: but if he bringe them, as Witnesses, they are to few: for, touchinge the case, they say nothinge. Yet M. Harding, as a man muche doubtinge his Readers me∣morie, whatsoeuer he hath shortely alleged here, hath els where repeted, and dou∣bled the same in other places of his Booke: so that, if I would answeare al in par∣ticulare, I should be ouer tedious. For auoidinge whereof, it shalbe sufficient, to referre mee selfe ouer to suche places, where as these Authorities are answeared seuerally more at large.

First, as I haue saide before, there is not one of al these Fathers, that willeth vs to Adoure the Sacrament with godly honour. Which thinge notwithstanding they were hable to haue written, if it had béene then either vsed, or thought conue∣nient: and M. Hardinge was hable to haue founde it, if it had béene written. The Bread of the Sacrament is not that Breade,* 1.27 of which Christe speaketh in the sirth of S. Iohn: but very material Breade in déede, and, as S. Cyprian saith, Ex mul∣torum granorum adunatione congestus, Moulded togeather of the minglinge of many cor∣ues, and a Sacrament of that Breade, that came from Heauen. But this mater is answeared in the fifthe Article, and in the First, Seconde, and Thirde Diuision.

M. Hardinge. The .3. Diuision.

This beinge that Breade, and that Cuppe, whereof whosoeuer eateth, or drinketh vnworthely, shalbe giltie of the Bodie, and Bloud of our Lorde.

The B. of Sarisburie.

S. Hierome saith,* 1.28 Dum Sacramenta violantur, ipse, cuius Sacramenta sunt, violatur. When the Sacramentes be misvsed, God him selfe, whose Sacramentes they be, is misused. And the greatest Abuse, and Uilanie, that can happen to any Sacrament, is, contrary to Christes Institution, and the nature of a Sacrament, to be honoured in stéede of God.* 1.29 And S. Augustine saith, Qui indignè accipit Baptisma, Iudicium accipi••, non Salutem. Who so receiueth Baptisme vnwoorthily, receiueth his Iudgement, and not his Health. Wherefore, if M. Hardinge thinke this warrant sufficient to proue Adora∣tion, then must he also Adoure the Water of Baptisme.

M. Hardinge. The .4. Diuision.

(160)* 1.30 In this Sacrament beinge conteined the very Real, and Substantial Bodie, and Bloude of Christe, as him selfe saithe expressely, in the three first Euangelistes, and in S. Paule.

The B. of Sarisburie.

It is a bolde enterprise, in the reporte of foure plaine woordes to committe fiue manifest vntruethes, & that altogeather with one breath. Certainely M. Hardinge wel knoweth, that neither Christ, nor Paule, nor any of the Euangelistes, I adde further, nor any of the Catholique Doctours, in this case of the Sacrament, euer vsed any of these Termes, either Carnally Conteined, or Expressely, or Uery, or Real, or Substantial. Onely they say, This is my Bodie: whiche woordes the An∣cient Father Tertullian expoundeth thus,* 1.31 This is a Figure of my Bodie.

M. Hardinge. The .5. Diuision.

This beinge that Holie Eucharistia,* 1.32 whiche Ignatius calleth the fleashe of our Sauiour Iesus Christe, that hath suffered for our Sinnes, whiche the Father by his goodnes hath raised vp to life a∣gaine: This beinge, not Common Breade, but the Eucharistia, after Consecration consistinge of two thinges, Earthely, and Heauenly, as Irenaeus saithe, meaninge by the one, (161)* 1.33 the outwarde Formes: by the other, the very Bodie and Bloude of Christe, who parcely for the Godhead inseperably thereto vni∣ted, and partely for that they were conceiued of the Holie Ghoste in the moste Holie Virgin Marie, are woorthily called Heauenly.

The B. of Sarisburie.

What Theodoretus thought in this behalfe, it is plaine by his owne woordes. For thus he writeth, Signa Mystica post Sanctificationem non recedunt à Natura sua:* 1.34 The Mystical Tokens after the Sanctification, or Consecration goe not from their owne Nature: that is to say, remaine in Substance, and Nature, as thei were before. By these woordes we may plainely sée Theodoretus iudgement. How be it, in al Sa∣cramentes twoo thinges must be considered, whereof, as Irenaeus saithe, they doo consiste. The one is Earthly, the other is Heauenly: The one wée sée with our Bo∣dily eies, the other wée sée with the eies of our Faithe: The one is in the Earthe, the other is in Heauen. These partes bicause they are ioined in one Mysterie, ther∣fore oftentimes thei scorce names, the one enterchangeably with the other. For as Christes very Bodie is called Breade, although in déede it be no Breade: So the Sacramental Breade is called Christes Bodie, although in déede it be not Christes Bodie. Therefore as the Sacrament is called Christes Bodie, euen so, accor∣dinge to the saieinge of Ignatius, it is the Fleashe of Christe,* 1.35 euen the same, that hath suffred for our Sinnes, and that the Father hath raised againe to life: that is to say, A Sacrament of that Fleashe. In like sorte S. Chrysostome writeth of the Sacrament of Baptisme:* 1.36 Ostendit hoc loco, idem esse Sanguinem, & Aquam. Baptisma enim eius, etiam Passio eius est. S. Paule sheweth in this place, that the Bloud (of Christ) and the water (of Baptisme) are both one. For Christes Baptisme, is Christes Passiō. He saith, The Water, & the Bloude of Christe are both one thing, & that, he saith, was S. Paules meaninge. Yet notwithstandinge, neither is the Water Christes Bloude in déede: neither is Christes Bloude in déede Material Water. But thus they borowe eche of them the others name, bicause they are ioyned togeather in one Mysterie. So is the Bloude of Christe called Water, bicause it cleanseth: so is the Water called Christes Bloude, bicause it is a Sacrament of that Bloude. And as S. Chrysostome saithe, The Water of Baptisme is Christes Bloude: euen so Ignatius saithe, The Breade is the Fleashe of Christe, and none otherwise. These thinges are plaine, and without cauil.

Therefore S. Augustine saith,* 1.37 Sacramenta ex Similitudine plerunque etiam rerum ip∣sarum nomina accipiunt. Ergo secundum quendam Modum Sacramētum Corporis Chri∣sti, Corpus Christi est: & Sacramentum Sanguinis Christi, Sanguis Christi est. Sacramen∣tes bicause of a certaine likenes, oftentimes receiue the names of the thinges them self (whereof they be Sacramentes).* 1.38 And therefore the Sacrament of Christes Bodie after a certaine manner (of speache) is the Bodie of Christe: And the Sacrament of Christes Bloude, is likewise (af∣ter a certaine manner) the Bloude of Christe.

But here hath M. Hardinge taken greate paines, to wreast, and to falsifie the plaine woordes of that holy Father Ireneus.* 1.39 For that parte of the Mysterie, that Ireneus calleth, Rem terrenam, an Earthly thinge, that is to saie, Breade, the same M. Hardinge, contrary to his Authours meaninge, calleth Formes, or Acci∣dentes, or Shewes of Breade. For this fonde, and Heathenishe kinde of speache was not heard of in the Churche in that holy Fathers daies: but was brought in welneare a thousande yeeres afterwarde, to accompanie Transubstantiation. But Ireneus in plaine wise calleth it a Creature.* 1.40 Thus he saith, Sāctificamus Creaturā: We doo sanctifie a Creature. Offerimus e•• ex Creatura eius: We offer vp vnto him of his Creature. And that he meaneth, not a miraculous Creature, as is Accidens sine sub∣iecto, the like whereof was neuer seene: but he saith simply,* 1.41 Creaturam, quae est secundum nos,* 1.42 Suche a Creature, as we haue in common vse: Suche as we see: Suche as we feele: Suche as we eate: Suche as we drinke: and, vtterly to cutte of al M. Har∣dinges shiftes,* 1.43 he saith, Ex illa augetur, & consisti•• Carnis nostrae Substantia. Of the same the Substance of our Fleashe is increased, and standeth. Therefore it is certaine, and most manifest by Ireneus, that, as Christes Bodie is the one parte of the Sacra∣ment, so is Material Breade the other. Likewise in Baptisme, as the one parte of that holy Mysterie is Christes Bloude, so is the other parte the Material Water. Neither are these partes ioined togeather in place, but in Mysterie: and therefore they be oftentimes seuered, and the one is receiued without the other. And for that cause S. Augustine saith,* 1.44 Qui discordat à Christo, nec Panem eius manducat, nec San∣guinem bibit: etiam si tantae rei Sacramentum ad iudicium suae praesumptionis quotidie in∣differenter accipiat, Who so disagreeth from Christe, neither eateth his Breade, nor drinketh his Bloude: although he daily receiue the Sacrament of so greate a thinge without difference to the iudgement of his presumption.

If any man thinke it strange, that the Sacrament is called the Bodie, and the Fleashe of Christe, beinge not so in deede, let him vnderstande, That the Written Woorde of God is likewise called Christes Bodie, and Christes Fleashe, euen the same, that was borne of the Uirgin, and that the Father raised againe to life: al∣though in deede it be not so.* 1.45 So saith S. Hierome: Quando dicit, qui non comederit Carnem meam, & biberit Sanguinem meum &c. Licet in Mysterio possit intelligi, tamen veriùs Corpus Christi, & Sanguis eius Sermo Scripturarum est. VVhen Christe saith, He that eateth not my Fleashe, and drinketh not my Bloude, &c. Notwithstandinge it maie be taken of the Mysterie,* 1.46 Yet the VVoorde of God is more truely the Bodie of Christe, and his Bloude. Here note, good Reader, That by these woordes of S. Hierome, the Woord•• of God is the Bodie, and Bloude of Christe, and that more truely, then is the Sa∣crament.

M. Hardinge. The .6. Diuision.

This beinge that Breade, whiche of our Lorde geuen to his Disciples, not in shape,* 1.47 but in Na∣ture chaunged, by the almightie Power of the VVoorde is made Fleashe, as S. Cyprian termeth it.

The B. of Sarisburie.

This authoritie is answeared more at large in the Tenthe Article, and in the Second Diuision.

M. Hardinge. The .7. Diuision.

This beinge that Holy Mysterie, wherein the Inuisible Prieste turneth the Visible Creatures (of Breade, and VVine) into the Substance of his Bodie,* 1.48 and Bloude, by his VVorde, with secrete power, as Eusebius Emissenus reporteth.

The B. of Sarisburie.

This Authoritie is answeared in the Tenthe Article, and in the Seuenthe Diuision.

M. Hardinge. The .8. Diuision.

* 1.49 This Beinge that Holie Foode, by woorthy receiuinge whereof Christe dwelleth in vs Naturally, that is to witte in vs by truethe of Nature, and not by Concorde of VVil onely, as Hilarius affirmeth.* 1.50

The B. of Sarisburie.

This Authoritie is answeared before in the Fifthe Article, and the Tenthe Diuision.

M. Hardinge. The .9. Diuision.

Againe this beinge that Table, whereat in our Lordes meate we receiue the woorde truely made Fleashe of the most Holie Virgin Marie, as the same Hilarie saithe.

The B. of Sarisburie.

This Authoritie, as it nothinge hindereth vs, so it nothinge furthereth M. Hardinge. Wee saye, that at that Holy Table oure Faithe is directed, not vn∣to a fantasie, but vnto the very Bodie, and Bloude of Christe, and tasteth it, and feedeth on it: and that as verily, and as effectually, as our Bodie feedeth vpon ma∣terial foode. And we adde further, That, who so euer eateth not Christes Fleashe,* 1.51 nor drinketh his Bloude, shal not haue euerlastinge life. But the thinge, that we receiue with our mouth, is not the same thing, that we receiue with our Faith. For, as it is before alleged out of S. Augustine,* 1.52 Aliud est Sacramentum, aliud res Sa∣cramenti. The Sacrament is one thinge, and the Mater, or Substance of the Sacrament, whiche is Christes very Bodie, is an other thinge.

But beinge graunted, that Christes Bodie is verily, and really in the Sacra∣ment: Yet cannot M. Hardinge thereof conclude his purpose. His argument stan∣deth thus:

Christes Bodie ought to be Adoured with Godly honoure:
Christes Bodie is in the Sacrament:
Ergo, The Sacrament ought to be Adoured with Godly honoure.

This argument is made vp of foure Termes: and therefore in the Schooles would be counted childishe. The erroure thereof wil the better appeare by the like.

Christes Bodie ought to be Adoured with Godly honoure:
Christes Bodie is in heauen:
Ergo, Heauen ought to be Adoured with Godly honoure.

M. Hardinge. The .10. Diuision.

This beinge that Breade whiche neither Earinge, nor Sowinge, nor woorke of Tillers hathe brought foorthe, but that Earthe, whiche remained vntouched, and was ful of the same, that is, the Blissed Virgin Marie, as Gregorie Nyssene describeth.

The B. of Sarisburie.

Gregorie Nyssene in this whole place speaketh not one woorde, neither of any Adoration, nor of the Sacrament: but onely of Christes Birthe of the Blissed Uir∣gin. These woordes are alleged, and answeared before in the fifthe Article, and tenth Diuision. Yet shortely, and by the waie, these Woordes yelde vs one good reason against M. Hardinge. For, where as Gregorie Nyssene saith, The Breade of Christes ••odie cometh not of the laboure of tillers, that is to saie, of Material Corne: and neuerthelesse S. Cyprian, and S. Augustine saie, the Sacrament is

wrought of many Cornes.* 1.53 Of these Fathers thus considered togeather, we maie conclude, That Christes Bodie, and the Sacrament are sundrie thinges. The ar∣gument that M. Hardinge canne geather hereof,* 1.54 standeth thus:

Christe was borne of the Blissed Uirgin:

Ergo, We ought to Adoure the Sacrament. For other necessitie of sequele out of these woordes there is none.

M. Hardinge. The .12. Diuision.

This beinge that Supper,* 1.55 in the whiche Christe Sacrificed him selfe, as Clemens Romanus, and as Hesychius declareth: who furthermore in an other place writeth moste plainely, that these Myste∣ries, meaninge the Blessed Sacrament of the Aultare, are Sancta Sanctorum, the Holiest of al Ho∣lie thinges, because it is the Bodie of him selfe,* 1.56 of whom Gabriel saide to the Virgin, The Holie Ghoste shal come vpon thee, and the power of the Highest shal ouershadowe thee:* 1.57 therefore that Holie thinge, whiche shalbe borne of thee, shalbe called the Sonne of God: and of whom also Esa••e spake, Holie is our Lorde, and dwelleth on high, verily in the bosome of the Father.

The B. of Sarisburie.

Christe, as he had shewed his Disciples before, y^t he must goe vp to Hierusalem, and there be Crucified, so beinge at that his last mourneful Supper, he ordeined a Sacrament of his Death, and tooke Breade, and Brake it, and described, and ex∣pressed before theire eyes the whole order, and manner of his Passion: As if he shoulde haue saide, Thus shal my Bodie be Broken: thus shal my Bloude be sheadde. This description of Christes Death so plaine, and so liuely, Hesychius calleth a Sacrifice, that is to saie, an Examplar, or Resemblance of that Sacrifice, whiche he had to offer the daie folowinge vpon the Crosse. And in déede, as the Breade was Christes Bodie, so the Breakinge of the same was Christes Passion. And in this manner of speache the Ancient Fathers seeme to cal Baptisme a Sacrifice. Chrysostome saith, Baptisma Christi,* 1.58 Passio Christi est. The Baptisme of Christe, is Christes Passion. So Ter∣tullian, Tingimur in Passione Domini, We be washte in the Passion of our Lorde. So like wise againe Chrysostome saith,* 1.59 Quod Crux, & Sepulchrum fuit Christo, id nobis Baptismus factus est.* 1.60 That is Baptisme vnto vs, that the Crosse, and Graue was vnto Christe. In this sense Hesychius saith, Christe offered him self at his last Supper: that is to saie,* 1.61 by waie of a Sacrament, and in a Mysterie, but not in deede: to take awaie the sinnes of the Worlde. In like sense the same Hesychius calleth the Birth of Christe a Sacrifice:* 1.62 These be his woordes, Sacrificium Coctum Christi appellat In∣carnationem: The bakte Sacrifice he calleth the Incarnation of Christe.* 1.63

Touchinge this woorde, Sancta Sanctorum, it is not the outwarde Sacra∣ment, that Hesychius calleth by that name, but the very Bodie of Christe it selfe: whiche,* 1.64 as S. Augustine saith, is Res Sacramenti, The Substance, and Mater of the Sacrament. So writeth Origen vpon Leuiticus, Quae est Hostia, quae pro peccatis of∣fertur,* 1.65 & est Sancta Sanctorum, nisi vnigenitus Filius Dei Dominus meus Iesus Christus? Ipse solus est Hostia pro peccatis, & ipse est Hostia, Sancta Sanctorū. What is that Sacri∣fice, that is offered vp for Sinne, and is the Holy of the Holy: but the onely begotten Sonne of God my Lorde Iesus Christe? He onely is the Sacrifice for Sinne: and he is the Sacrifice, of Holy thinges the most Holy. And this he speaketh of the Sacrifice, that Christe made vpon the Crosse. And therfore he addeth thus, Quod vno verbo Apostolus explicauit, cùm dicit, Qui seipsum obtulit Deo. Which thinge the Apostle expressed in one woorde, saieinge thus, VVhich hath offered vp him self vnto God.

How be it, not onely the Sacrament, but also other thinges appointed vnto godly vse,* 1.66 may be called, Sancta Sanctorum. So it is written, and determined by Bonifacius the Firste: Omne, quod Domino Consecratur, siue fu••rit homo, siue ani∣mal,

siue ager, vel quicquid fuerit semel consecratum, Sanctum Sanctorum erit Domino.* 1.67 Euery thinge, that is Consecrate vnto the Lorde, be it Man, or beast, or landes, or what so euer, beinge Consecrate, it is Holy of the Holy vnto the Lorde. Neither dooth he cal the holy Mysteries, Sancta Sanctorum, in that sense, that M. Harding meaneth, for that they are the holiest of al holy thinges, but bicause they are appointed for Holy People. For thus he expoundeth it him selfe,* 1.68 Panis iste, & Calix, Sancta Sanctorum sunt. Vides, quomodo non dixerit, Sancta, tantummodò, sed Sancta Sanctorum. Ac si dice∣re••, Panis iste non est communis Omnium, nec cuius{que} indigni, sed Sanctorum est. Quan∣tò magis hoc & de Verbo Dei dicemus, Hic Sermo non est omnium, nec cuiuscunque, sed Sanctorum est? This Breade, and this Cuppe, are the Holy thinges of the Holy. You see, That he saith not onely, They are Holy thinges: but he addeth bi••ides, Of the Holy. As if he woulde say, This Breade is not common to al men, nor to euery vnworthy: but it is the Breade of the Holy. How muche more may wee say the same of Goddes woorde, This Woorde is not of al men, or of euery Bodie, but of the Holy? Therefore S. Chrysostome saith, The Priest was wonte, to shew foorthe the Bread in the time of the Holy Mysteries, and to say, Sancta Sanctis, Holy thinges for the Holy. And this is the mea∣ning of, Sancta Sanctorum.

As for Clemens of Rome, y^e Apostles Felow, as M. Harding euerywhere cal∣leth him, he saith not, That Christ offered him selfe at his Last Supper: but rather far otherwise. Thus he saith, Propter nos Homo factus, & Spirituale Sacrificium offe∣rens Deo. Christe beinge made Man for vs, and offeringe vnto God a Spiritual Sacrifice.

And in plainer sorte, he maketh this praier vnto God, touchinge the same,* 1.69 Offeri∣mus tibi Regi, & Deo, iux••a Christi institutionem hunc Panem, & hoc poculum: Wee of∣fer vp vnto thee, ô King and God, this Breade, and this Cuppe. He saith not, wee offer vp Really the Bodie of thy Sonne: but this Breade, and this Cuppe. Which also he calleth Antitypa, that is to say, Signa Corporis, & Sanguinis Christi: The Tokens, or Pleadges of Christes Bodie, and Bloud. And so Theodoretus writeth hereof:* 1.70 Ecclesia offert Corporis, & Sanguinis eius Symbola: The Churche offereth the Tokens, or Signes of his Bodie, and Bloud.

M. Hardinge. The .12. Diuision.

On the holy Table, where these Mysteries are celebrated, the Lambe of God beinge laied, and Sa∣crificed of Priestes vnbloudely, as that moste Ancient, and woorthy Councel of Nice reporteth.

The B. of Sarisburie.

As the Councel of Nice saith, The Lambe is laide vpon the Aultar, alludinge vnto the Sacrifices of the Olde Lawe, euen so dooth S. Augustine say vnto the people,* 1.71 Vos estis in Mensa: vos estis in Calice. You are vpon the Table: you are in the Cuppe. As the people is laide vpon the Table, so is Christe laide vpon the Table. But this Au∣thoritie is answeared more at large in the fi••te Article, and the eighth Diuision.

M. Hardinge. The .13. Diuision.

Briefely, in this highest Sacrament vnder visible shape inuisible thinges, soothely the very true, Real, Liuely, Natural, and Substantial Bodie, and Bloud of our Sauiour Christe being conteined, as (162)* 1.72 the Scriptures, Doctours, Councels, yea and the best learned of Martin Luthers Schoole, doo most plain∣ly, and assuredly affirme.

The B. of Sarisburie.

Now soothly, if M. Hardinge coulde haue founde any of al these Termes, Real, Lyuely, Natural, or Substantial, either in the Scriptures, or in the Doctours, or in any Councel, he woulde not haue spared the allegation. But thus auouchinge these Termes, and so constantly assu••ring vs thereof by these Authorities, beinge neuerthelesse not hable anywhere to finde the same, wée must néedes thinke, he

misreporteth the Scriptures,* 1.73 the Doctours, and the Councelles, and muche abu∣seth the simple credulitie of the people.

M. Hardinge. The .14. Diuision.

This (I say in conclusion) beinge so, as it is vndoubtedly so: we that remaine in the Catholike Churche, and can by no persecution be remoued from the Catholike Faithe, whome it liketh M. Iuel, and his fellowes to cal Papistes, beleeue verily, that it is our bounden dewtie to Adore the Sacrament, and to woorship it with al Godly Honoure. By whiche woorde, Sacrament, notwithstandinge in this respecte we meane not the outwarde Formes, (163)* 1.74 that properly are called the Sacrament, but the thinge of the Sacrament, the Inuisible Grace, and Vertue therein conteined, euen the very Bodie and Bloude of Christe.

And when we adore, and woorship this Blissed Sacrament, we dooe not Adore, and VVoorship the Substance it selfe of Breade and VVine, (164)* 1.75 because after Consecration none at al remaineth. Neither doo wee Adore the outwarde Shapes, and Formes of Breade, and VVine, whiche remaine: for they be but Creatures, that ought not to be Adored: But the Bodie it selfe and Bloude of Christe, (165)* 1.76 vnder those Formes Verily, and Really conteined, lowly, and deuoutly doo wee Adore. And therefore, to speake more properly, and accordinge to skille, least our Aduersaries might take ad∣uantage against vs through occasion of termes, where right sense onely is meante▪ wee protest, and saye, that wee doo, and ought to Adore and woorship the Bodie, and Bloude of Christe in the Sacra∣mente.

The B. of Sarisburie.

If M. Hardinge be Persecuted, as he saithe, verily it seemeth a delicate kinde of Persecution. They of his side did not so persecute others. But Salomon saith, There be certaine that flee,* 1.77 when nom••n foloweth them. Thus did Arius the Here∣tique sometimes complaine of his Persecutours: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arius that wrongefully suffereth Persecution for the Trueths sake, that conquereth al thinges.

As for M. Hardinges Constancie, which is here brought in, as in stéede of some proufe, I wil say nothinge. How be it his frendes thinke, So many, so light, and so suddaine changes, can scarcely stande wel with the title of Constancie. Certainely the mainteinance of open, & knowen errour, should rather haue some other name. The Prophete Zacharie saithe,* 1.78 Posuerunt vt Adamantem Cor suum: They haue sette their harte, as the Adamant stoane. Iob saithe, Stetit cor eius sicut incus: His harte stoode as a steadie. Yet might not they therefore be called constant. S. Hilarie saithe, Grauis, & periculosus est lapsus in multis.* 1.79 Etsi enim se intelligant, tamen pudor exurgēdi authoritatem sibi praesumit: vt, quòd errant, prudentiam velint existimari: quòd cum mul∣tis errant, intelligentiam esse asserant Veritatis. Fallinge from God in many men is gre∣••ous, and dangerous. For, albeit they vnderstande them selfe, yet, for that they are asha∣med to rise againe, they therefore take vpon them some authoritie, and wil haue their Errour counted Wisedome: and, that they are deceiued with many, they cal it the vnderstandinge of the Trueth. Touchinge the purpose, it appeareth, this mater cannot stande without the disordringe, and confoundinge of the Natural course, and sounde of woordes. Sometimes the Accidentes, and Shewes of Breade muste be the Sacrament: Sometimes Christes Bodie, whiche, as M. Hardinge confesseth, in déede is not the Sacrament, yet to mainteine this newe Adoration, muste needes become the Sacrament. And thus now wée haue twoo Sacramentes togeather in one Sa∣crament. And yet in the Conclusion, we may not woorship the very Sacrament, but onely Christes Bodie in the Sacrament. And this, as M. Hardinge telleth vs, is a Proper, Plaine, Familiar kinde of speache, and accordinge vnto skil. Thus he teacheth vs to lifte vp our hartes, and to woorship God in Sprite and Trueth. Onlesse the simple people goe to the Uniuersities, and learne this newe skil, what

is Accidens absque subiecto: Corpus sine loco: Locus sine Corpore: Quantitas sine mo∣do quanti, thei cannot skilfully woorship Christes Bodie. Or if they woorship with∣out this skil, they woorship one thinge for an other, and become Idolaters.

M. Hardinge. The .15. Diuision.

And here this muche is further to be saide, that in the Sacrament of the Aultar the Bodie of Christe is not Adored by thought of minde sundred from the woorde, but beinge inseparably vnited to the woorde. For this is specially to be considered, that in the moste Holy Sacrament, the Bodie and Bloude of Christe are not present by them selues alone, as beinge separated from his Soule, and from the Godhead: but that there is (166)* 1.80 here his true and liuinge Fleashe, and Bloude ioyned togeather with his Godhead inseparably, and that they be as him selfe is, perfite, whole, and inseparable. VVhiche is sufficiently confirmed by sundrie his owne woordes in S. Iohn. I am (saithe he) the Breade of life. Againe, This is Breade comminge downe from Heauen, that, if any eate of it, he die not. I am the liuely Breade that came downe from Heauen: If any eate of this Breade he shal liue euer∣lastingly. And to shewe, what Breade he meante, he concludeth with these woordes: And the Breade, whiche I shal geue, is my Fleashe, whiche I shal geue for the life of the worlde. By whiche woordes he assureth vs plainely, that his Fleashe whiche he geueth vs to eate, is ful of life, and ioy∣ned with his Godhead, whiche bringeth to the woorthy receiuers thereof immortalitie, as wel of Bodie, as of Soule. VVhiche thinge Fleashe, and Bloude of it selfe coulde not performe, as our Lorde him selfe declareth plainely, where he saithe as there it foloweth: It is the Spirite that quickeneth, or geueth life, the fleashe profiteth nothinge. The woordes whiche I haue spoken to you be Spirite, and life. As though he had saide thus: The Fleashe of it selfe profiteth nothinge, but my Fleashe, whiche is ful of Godhead and Spirite▪ bringeth and woorketh immortalitie and life euerlastinge to them* 1.81 that receiue it woorthily. Thus we vnderstande in this Blissed Sacrament, not onely the Bodie and Bloude of Christe, but al and whole Christe, God and Man, to be present in substance, and that for the inseparable vnitie of the person of Christe: and for this cause we acknowledge our selues bounden to adore him, as ver••e true God, and Man.

For a clearer declaration hereof,* 1.82 I wil not let to recite a notable sentence out of S. Augustine, where he expoundeth these woordes of Christe: Then, if ye see the Sonne of man goe vp, where he was before. There had beene no question (saithe he) if he had thus saide: Yf ye see the Sonne of God goe vp, where he was before. But, where as he saide, The Sonne of man goe vp, where he was before, what was the Sonne of man in heauen, before that he beganne to be in earth? verily here he saide, where he was before▪ as though then he were not there, when he spake these woordes. And in an other place he saith, Noman hath ascended into heauen, but he, that descended from heauen, the Sonne of Man, whiche is in heauen. He said not, VVas, but the Sonne of Man (saith he,) whiche is in heauen. In Earth he spake, and saide him selfe to be in heauen. To what perteineth this, but that we vnder∣stande Christe to be one persone, God, and Man, not two: leaste our Faith be not a Trinitie, but a qu••∣ternitie? VVherefore Christe is one, the woorde, the soule, and the fleashe, one Christe: the Sonne of God, and the Sonne of Man, one Christe. The Sonne of God euer, the Sonne of Man in time: Yet one Christe, accordinge to the Vnitie of person was in Heauen, when he spake in Earthe. So was the Sonne of Man in Heauen, as the Sonne of God was in Earth. The Sonne of God in Earth in fleashe taken, the Sonne of Man in heauen in vnitie of personne. Thus farre S. Augustine.

The B. of Sarisburie.

It is true, That Christes Bodie, and his Godheade are ioined inseparably, and therefore must be Adoured both togeather. For we maie not diuide the Godheade from the Manheade, and so imagin two sundrie Christes, the one to be honoured, the other to stande without honoure, as did the Heretique Nestorius.* 1.83 But as the Bodie, and Soule of Man, beinge ioined both in one, are honoured both togeather: so must the Humanitie, and Diuinitie of Christe,* 1.84 beinge ioined both in one, like∣wise be honoured both togeather. Otherwise to saie, as the Heretique Nestorius saide, Thomas touched him, that was risen againe: and honoured him, that raised him vp,

it were greate blasphemie. Neuerthelesse, notwithstandinge the Bodie, and God∣heade of Christe be ioined in one Persone,* 1.85 yet are they distincte, and sundrie Natu∣res: The one Finite, the other Infinite: The one in place, the other incompre∣hensible without place: The one a Creature, the other the Creator. Neither is there any Godly honoure dewe vnto the Bodie of Christe in respecte of it self: but onely, for that it is ioined in one Person with the Diuinitie. Al these thinges be true, and out of question.

Likewise the woordes, that Christe spake in the sixth Chapter of S. Iohn, & are here alleged by M. Hardinge, are vndoubtedly true: howe be it not accordin∣ge to the simple sounde and tenoure of the letter: For that, as S. Augustine saith, were,* 1.86 Flagitium, & facinus, An Hainous wickednes: And, as Origen saith, It woulde kil the soule. And therefore Christe him self expoundeth his owne meaninge touchinge the same, It is the Sprite, that geueth life: the Fleashe profiteth nothinge. The woordes, that I haue spoken, be Sprite, and life. Whiche woordes S. Augustine expoundeth thus: Spiritualiter intelligite, quae locutus sum. Nō hoc Corpus, quod videtis, māducaturi estis. Vnderstande ye Spiritually the thinges,* 1.87 that I haue spoken. Ye shal not eate this Bodie, that ye see. Likewise Chrysostome, Secundum Spiritum verba mea audienda sunt: Qui secun∣dum Carnem audit,* 1.88 nihil lucratur, nihil vtilitatis accipit. My woordes must be hearde Spi∣ritually: Who so heareth them Carnally, or, accordinge to the Fleashe, geateth nothinge, nor hath any profite by them. He saith further by waie of obiection against him self, Quid ergo est Carnaliter intelligere? Simpliciter, vt res dicuntur: neque aliud quicquā cogitare. And what is meante by these woordes, To vnderstande accordinge to the Fleashe? He answeareth, It is to vnderstande simply, and plainely, euen as thinges be spoken, and to thinke vpon nothing els. Thus therefore Christe saide, to cutte of theire Carnal cogi∣tations, The woordes, that I spake are sprite, and life. As if he shoulde saie, Neither is my Fleashe meate, nor my Bloude drinke, to enter into your mouthes, and to feede your bo∣dies. But if your Soules be hungrie, I am Spiritual meate, to feede yowe: yf your Soules be thirstie, I am Spiritual drinke to refreashe yowe. To this purpose S. Chrysostome saith thus:* 1.89 Omnia tibi Christus factus est: Mensa, Vestimentū, Domus, Caput, & Radix &c. Christe is become ••l thinges vnto thee: Thy Table, thy Apparel, thy Howse, thy Heade, and thy Roote.* 1.90 S. Paule saith, As many of yowe, as are Baptized in Christe, ye haue put on Christe:* 1.91 Beholde, howe Christe is made thy Apparel. And wilt thou learne, howe he is become thy Table? He saith, vvho so eateth me, shal liue through me: And that he is thy Howse,* 1.92 he saith, VVho so eateth my Fleashe, dvvelleth in me, and I in him: And that he is thy Roote, againe he saith, I am the Vine, and you are the Branches. So saith Gregorius Nyssenus,* 1.93 Christe vnto the stronge is stronge meate: vnto the wea∣ker sorte he is Hearbes: and vnto infantes he is Milke. So saith Origen, Ne mireris: Quia verbum Dei & Caro dicitur, & Panis, & Lac, & Olera, & pro mensura credentium, vel possibilitate sumentium diuersè nominatur.* 1.94 Marueile not: For the woorde of God is cal∣led both Fleashe, and Breade, and Milke, and Hearbes: and, accordinge to the measure of the beleuers, and the possibilitie of the receiuers, is diuersely named. And likewise Gregorie Nazianzene,* 1.95 Quemadmodum Dominus noster Iesus Christus appellatur Vita, Via, Pa∣nis, Vitis, Lux vera, & mille alia, sic etiam appellatur Gladius. Like as our Lorde Iesus Christe is called the Life, the Waie, the Breade, the Vine, the true Light, and a thousande thinges els, so is he also called the Swearde. Nowe as Christe is Breade, euen so, in like manner of speache he is a Swearde, and none otherwise. Thus is Christe vnto vs a Spiritual Table, a Spiritual Apparel, a Spiritual Howse, a Spiritual Heade, a Spiritual Roote, Spiritual Meate, Spiritual Herbes, Spiritual Milke, Spiritual Fleashe, Life, Waie, Breade, Uine, and Light. And to this ende Christe saith, My Woordes be Sprite, and life.

Hitherto the woordes of Christe, that be here alleged, weigh very litle of M. Har∣dinges side.

Bysides al this, He saith, That whole Christe, both God, and Man, is Really, Substantially, and Carnally in the Sacrament. This thinge, bicause he is not hable any way to prooue, he presumeth of him self by authoritie, as though it were already prooued. It shalbe good, to geue him a daie, to consider the mater, and to prooue it better. In the meane season the substance of his reason standeth thus:

The Humanitie, and Diuinitie of Christe are ioined togeather in one Persone,

Ergo, we must Adoure the Sacrament with Godly Honoure.

M. Hardinge. The .16. Diuision.

Hereupon he expoundeth these woordes, It is the spirite that quickneth, or geueth life, the fleashe auaileth nothinge, thus: The fleashe profiteth nothinge, but the onely fleashe. Come the spi∣rite to the fleashe, and it profiteth verie muche. For if the fleashe shoulde profite nothinge, the woorde shoulde not be made fleashe to dwel amonge vs. For this vnitie of Persone to be vnderstanded in both natures (saith the greate learned Father Leo) we reade that both the Sonne of Man came downe from heauen,* 1.96 when as the Sonne of God tooke fleashe of that Virgin, of whome he was borne: and againe, it is saide, that the Sonne of God was Crucified, and buried, where as he suffered these thinges not in the Godheade it self, in whiche the onely begotten is coeuerlastinge, and consubstantial with the Father, but in the infirmitie of humaine nature. VVherefore we confesse al in the Crede also, the onely begotten Sonne of God Crucified, and buried, accordinge to that saieinge of the Apostle: For if they had knowen,* 1.97 they woulde neuer haue Crucified the Lorde of Maiestie.

Accordinge to this doctrine,* 1.98 Cyrillus writinge vpon S. Iohn saith, He that eateth the fleashe of Christe, hath life euerlastinge. For this fleashe hath the woorde of God, whiche naturally is life. Therefore he saith: I wil raise him againe in the last daie. For I, saide he, that is, my Bodie, whiche shalbe eaten, wil raise him againe. For he is not other, then his fleashe. I saie not this because by na∣ture he is not other, but because after incarnation, he suffereth not him self to be diuided into two sonnes. By whiche woordes he reproueth the heresie of wicked Nestorius, that went about to diui∣de Christe, and of Christe to make two sonnes, the one the sonne of God, the other the sonne of Ma∣rie, and so two persones. For which Nestorius was condemned in the First Ephesine Councel, and also specially for that he said, (167)* 1.99 we receiue in this Sacrament onely the fleashe of Christ in the Breade, and his Bloude onely in the VVine, without the Godheade, because Christe saide, he that eateth my fleashe, and saide not,* 1.100 he that eateth or drinketh my Godhead, because his Godhead cannot be eaten, but his fleashe onely. VVhiche heretical cauil Cyrillus dooth thus auoide. Although (saith he) the na∣ture of the Godhead be not eaten, yet we eate the Bodie of Christe, whiche verily maie be eaten. But this Bodie is the woordes owne proper Bodie,* 1.101 whiche quickneth al thinges, and in as muche as it is the Bodie of life, it is quickninge, or lifegeuinge. Nowe he quickneth vs, or geueth vs life, as God, the onely fonteine of life. VVherefore suche speaches vttered in the scriptures of Christe, whereby that appeareth to be attributed to the one nature, whiche apperteineth to the other, and contrarie¦wise: accordinge to that incomprehensible, and vnspeakeable coniunction and vnion of the diuine and humaine na••ure in one persone, are to be taken of him inseparably, in as muche as he is both God and Man: and not of this, or that other nature onely, as beinge seuered from the other. For through cause of this inseparable vnion, what so euer is apperteininge, or peculiar to either nature, it is rightly ascribed, yea and it ought to be ascribed to the whole persone. And this done, as the learned diuines terme it, Per communicationem idiomatum. And thus Cyrillus teacheth, howe Christe maie be eaten, not accordinge to the diuine, but humaine nature, whiche he tooke of vs: and so likewise he is of Christen people adored in the Sacrament accordinge to his diuine nature. And yet not accor∣dinge to his diuine nature onely, as though that were separated from his humaine nature, but his whole persone togeather God and Man. And his pretious fleashe, and bloude are adored for the inse∣parable coniunction of both natures into one persone, whiche is Iesus Christe God and man. VVhome God hath exalted (as S. Paule saith) and hath geuen him a name,* 1.102 whiche is aboue al names, that in

the name of Iesus euery knee be bowed, of the Heauenly and the Earthely thinges, and of thinges be∣neathe, and that euery tongue confesse, that our Lorde Iesus Christe is in Glorie of God the Father, that is,* 1.103 of equal glorie with the Father. And when God (saithe S. Paule) bringeth his firste begotten into the worlde, he saithe, And let al the Angelles of God Adore him. S. Iohn writeth in his Reuelation,* 1.104 that he hearde al creatures saye, Blissinge, Honoure, Glorie, and Power,* 1.105 be to him whiche sitteth in the Throne, and to the Lambe for euer. And the fower and twentie Elders fel downe on their faces, and Adored him that liueth vntil worldes of worldes.

The B. of Sarisburie.

I maruel, M. Hardinge woulde bestowe so many waste woordes to so smal pur∣pose. These Authorities be al true, and, sauinge onely that of the Councel of Chalcedon, touchinge Nestorius, al truely alleged. But euery thinge, that is true, maketh not by and by proufe sufficient in euery case. Plinie the Seconde geueth good sadde counsel,* 1.106 that, whosoeuer wil take in hande to write a booke, haue e∣uermore a good eie vnto his Title, or to the purpose, whereof he writeth, leaste he happen to wander, and to renne at randon. As nowe, M. Hardinge séemeth to shoote faire, although a greate waye from the Marke. For in al these woordes there is no manner mention, neither of the Sacrament, nor of the Adoration ther∣of, nor of any other thinge thereto belonginge. Onlesse M. Hardinge vpon occa∣sion of these woordes wil reason thus:

The Sonne of man came downe from Heauen:
Ergo, We must Adoure the Sacramente.

The woordes of Cyrillus be likewise true. Christes Fleashe is ioyned with the God∣head, and therefore it Naturally geueth life.* 1.107 And, when Christe saide, I wil raise him vp at the last daie, He meante, euen as Cyrillus saith, that his Fleashe, that we eate, shal raise vs vp at the last daie. For, what soeuer fauoure, or mercie we haue from God, we haue it onely by the Fleashe of Christe. S. Augustine saith, Mortalis fa∣ctus est Immortalis,* 1.108 ut, peracta sua Morte, nos faceret Immortales. He that is Immortal, be∣came Mortal, that through his Death he might make vs Immortal. Againe he saith, Nos non efficeremur participes Diuinitatis eius,* 1.109 nisi ipse factus fuisset particeps Mortali∣tatis nostrae. We coulde not be partakers of his Godheade, onlesse he had benne partaker of our Mortalitie. Al these woordes be true, as conteininge nothinge elles, but the expo∣sition of these woordes of Christe, He that eateth my Fleashe, and drinketh my Bloude, shal liue for euer.

But M. Hardinge, to make these woordes of Cyrillus to serue his turne, hath imagined two greate errours: The one is, That Christes Bodie cannot be Eaten, but onely in the Sacrament: The other is, That onlesse we receiue Christes Bodie with our mouth, and swallowe it downe into our belly, we eate it not: As though either Christe, or these holy Fathers had meante a Carnal, or Fleashly Eatinge. This whole Doctrine is horrible, and ful of Desperation. For M. Hardinges position beinge true, That noman shalbe partaker of that blissed Resurrection, but onely suche as haue eaten Christes Bodie in the Sacrament, what then shal become of Christian Children, that haue departed this life, neuer hauinge receiued the Sacrament?

Who shal raise them vp againe at the last daie? Or dooth M. Hardinge beleue, that suche litle ones beinge baptized, and so the Members of Christe, shal neuer rise againe, but lie damned for euer, onely bicause they haue not receiued the Sacra∣ment?

Uerily, Christe in these woordes, as it is witnessed by al the holy Fathers, speaketh not of the Sacrament, but of y^e Spiritual Eating with our Faith: and in this behalf vtterly excludeth the Corporal office of our Bodie. Therefore S. Au∣gustine saith,* 1.110 Crede, & manducasti. Beleue, and thou hast Eaten. And againe, Illud

manducare, refici est: Illud bibere quid est, nisi viuere? That Eatinge,* 1.111 is to be refreashed: and that drinkinge, what is it els, but to liue?* 1.112 Likewise S. Basile saithe, Est Spiri∣tuale os Interni Hominis, quo recipitur Verbum vitae, quod est Panis, qui de Coelo des∣cendit. There is a Spiritual mouthe of the Inner Man, wherewith is receiued the Woorde of life,* 1.113 whiche is that Bread, that came downe from Heauen.

And touchinge our risinge againe from the dead,* 1.114 he saithe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our Baptisme is a strengthe, or power to Resurrection. So S. Augustine, Nemini dubitandum est, &c. No man may doubt, but euery man is then made partaker of the Bodie, and Bloud of Christe, when in Baptisme he is made the mem∣ber of Christes Bodie. Likewise S. Chrysostome, In Baptisme wee are Incorpo∣rate vnto Christe,* 1.115 and made Fleashe of his Fleashe, and Boane of his Boanes. Thus by Faithe wée Eate the Bodie of Christe, and that, not by way of Imagination,* 1.116 or Fantasie, but effectually, verily, and in déede: and therefore Christe shal rayse vs vp againe at the last day.

M. Hardinges errour, as I haue saide, resteth herein, that he imagineth, That Christes Bodie cannot be eaten, but onely in the Sacrament, and that by the meane, and office of our bodily mouthe. But, as it is before alleged out of Rabanus Maurus,* 1.117 The Sacrament is receiued outwardely with the mouthe of our Bodie: But the Bodie of Christe is receiued into the Inner Man, and that with the Spiritual mouthe of our Soule. And thus bothe may the Sacrament be receiued without Christes Bodie, and also the Bodie of Christe may be receiued without the Sacrament.

Hitherto M. Hardinge hath not once touched one woorde of Adoration.

Concerninge Nestorius, M. Hardinge in the drifte of his tale hath hande∣somely cowched in a greate vntrueth. For where as he saithe, Nestorius helde this opinion, That in the Sacramente of the Breade, wee receiue onely Christes Bodie without his Bloud:* 1.118 and in the Cuppe, the Bloude of Christe alone without the Bodie: neither did Nestorius, notwithstandinge he were an Heretique, euer holde this peeuishe erroure, nor is there any suche recorde either in the Councel of Ephesus, that here vntruely is alleged, or in any other Olde Councel, or Ancient Father.

But the right of M. Hardinges cause hangeth of suche Euidence, as neuer was founde in any recorde. If there be any suche Canon to be founde in that whole Councel, or any mention thereof made in any of al the Ancient Doctours, let M. Hardinge shew it, that wee may beleeue him. If, hauinge alleged it so con∣stantly, and so often, he be hable vtterly to shew nothinge, let him geue menne leaue to thinke, that he abuseth the worlde with Uaine Titles, and meaneth no trueth.

Although he might be bolde, freely to diuise mater againste Nestorius, as be∣inge an Heretique, yet he should not thus reporte vntrueth of a General Councel.

But Cyrillus saithe further, Wee cannot Eate the Godhead of Christe: It is his Manhead onely, that is Eaten. Hereby M. Hardinge thinketh, he is hable to ouer∣throw our whole Doctrine of Spiritual Eatinge, that is wrought by Faithe. For thus he wil Reason,

By your Doctrine, Eatinge of Christes Bodie is beleeuinge:
But Cyrillus saith, wee cannot Eate God:
Ergo, By your Doctrine, wee cannot beleeue in God.

Thus he thinketh, wee are driuen, to confesse a greate inconuenience. This reason seemeth to haue some shew. And therefore I beseeche thee, good Reader, to consider bothe the partes thereof, and also the answeare.

Eatinge in common vse of speache, is the receiuinge of foode, and susteinance, and the turninge of the same into the substance of our bodies: and by a Metaphore,

or an extraordinarie kinde of speache,* 1.119 is often vsed for the Spiritual eatinge, and turninge of Heauenly Foode to the refreashinge, and nourisshing of our Soules. By neither of these waies it can rightly be saide, That wee Eate the Godheade.

For neither can wee receiue the Maiestie of Goddes diuine Nature, neither turne the same into the Substance of our Nature. But wee may Receiue, & Eate, and Feede vpon the Humanitie, and Bodie of Christe, and become Boane of his Boanes,* 1.120 and Fleashe of his Fleashe, so as he may dwel in vs, and wee in him. Wherefore, notwithstandinge Christe be bothe God, and Man, yet wee haue not our feedinge, and life of Christe in respecte of his Godhead alone, but firste, and principally in respecte of his Humanitie, in that he was made Man, and became partaker of Fleashe,* 1.121 and Bloud, and was Crucified, and sheadde his Bloud, and yelded vp his Sprite vpon the Crosse. This is our Spiritual feedinge: herein standeth our whole life. Therfore S. Paule saithe, Quod nunc viuo in Carne, in fide viuo Filij Dei,* 1.122 qui dedit semetipsum pro me. That I liue nowe in the Fleashe, I liue in the Faithe of the Sonne of God,* 1.123 that hath geuen him selfe for mee. And againe, God for∣bidde, that I shoulde reioice in any thinge, sauinge onely in the Crosse of Iesus Christe.

Likewise Saincte Peter,* 1.124 There is none other Name geuen vnto men vnder Heauen, whereby they may be saued, but onely the Name of Christe Iesus. Thus, as Cy∣rillus saithe, VVee haue our life, and feedinge, not of the Godheadde, but of the Manheadde of Christe. And therefore it is very wel noted vpon the Decrees, Christus per hoc est Factus noster Panis,* 1.125 & Sustentatio, & Vita, quia assumpsit Car∣nem nostram.* 1.126 Christe in this is become our Breade, and our Susteinance, and our life, bicause he hath taken our Fleashe.

But M. Hardinge will say, accordinge to the iudgement of Cyrillus, VVee cannot eate the Godhead: yet neuerthelesse wee doo beleeue in God: Ergo, Contrary to your Doctrine, Beleeuinge, and Eatinge are not bothe one. Uerily, it appeareth bothe by Cyrillus him selfe, and also by a general consent of other Olde Learned Fa∣thers, that wee cannot neither Know God, nor Beleeue in God, nor Cal vpon God, as he is in him selfe, in his Diuine Maiestie, but onely, as it pleased him to become like vnto vs, and to take vpon him our Mortal Nature. S. Chrysostome saithe,* 1.127 Illum, si in nuda Deitate venisset, non Coelum, non Terra, non maria, non vlla Creatura sustinere potuisset. If God had come in his manifest Diuinitie, neither the Heauen, nor the Earthe, nor the Sea, nor any Creature coulde haue borne his Presence.

So S. Hilarie,* 1.128 Cognitus fieri Deus homini, nisi Assumpto Homine non potuit. Quia incognoscibilem cognoscere, nisi per Naturam nostram, Natura nostra non potuit.

Onlesse God had taken Man, he coulde neuer haue beene knowen vnto man. For him, that cannot be knowen, our Nature, sauinge onely by meane of our owne Nature, coulde ne∣uer haue knowen.* 1.129 Likewise saithe Cyrillus, Christus non aliter erit Adorabilis, nisi credamus, quòd ipsum Verbum Caro factum sit. Christe is not otherwise to be Adored, onlesse wee beleeue,* 1.130 that the very VVoorde was made Fleashe. Likewise saithe S. Au∣gustine, Respice altitudinem ipsius: In principio erat verbum &c. Beholde the highnesse of him:* 1.131 In the beginninge was the VVoorde: and the VVoorde was with God: and God was y^t VVoorde. Beholde the Euerlastinge Meate: but the Angelles, and high Powers, and the Heauenly Sprites feede vpon it. But what man can atteyne vnto that Meate? VVhat harte can be meete for it? Therefore it was necessary, that that Meate shoulde turne into Milke, and so shoulde come vnto vs little ones. It followeth Quomodo ergo de ipso Pane pauit nos Sapientia Dei? Quia verbum Caro factum est, & habitauit in nobis. How then did the wisedome of God feede vs with that Breade? He answea∣reth, Bicause the VVoorde was made Fleashe, and dwelled in vs. Againe he saithe, Ita Verbum Incarnatum factum est nobis receptibile:* 1.132 Quod recipere non valeremus, si Filius aequalis Deo non se exinaniret Formam Serui accipiens, Thus were we hable to

receiue the Woorde Incarnate: whiche we coulde not receiue, onlesse the Sonne beinge equal vnto the Father, had abased him selfe, receiuinge the Forme of a Seruante. I passe ouer other allegations to like purpose. This therefore is the meaninge of Cyrillus, Wee are not hable neither to Receiue, nor to Beleeue in, nor to Adoure, nor to Eate, nor to Feede vpon the Diuine Maiestie of God, being pure, and simple in it selfe: But our Knowledge, our Faithe, our Foode, and our Life is in this, That Christe hath taken our Mortal Nature, and ioyned the same inseparably in one Persone to his Godhead.

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,* 1.133 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)* 1.134 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,* 1.135 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

might the faster grewe togeather in concorde.* 1.136

Now hauing sufficiently prooued by the Scriptures, and that with the Zuinglians also, adoration and Godly Honour to be dewe vnto Christes Bodie, where so euer it please his Diuine Maiestie to ex∣hibite the same present: let vs see whether we can finde the same Doctrine affirmed by the Holie and Auncient Fathers.

The B. of Sarisburie.

Where as M. Harding thus checketh vs with some dissension, that hath béene bitweene Doctour Luther, and Doctour Zuinglius touchinge this mater of Adora∣tion, I may iustly say vnto him, as one sometime saide vnto Philippus the Kinge of Macedonie, intreatinge a peace bitweene Peloponnesus, and the reast of Grae∣cia: Goe firste,* 1.137 and conclude a peace in thine owne house at home. For at the same time his owne wife Olympias, and his owne sonne Alexander were knowen to liue in deadely dissension: And therefore he seemed no fitte instrument, to conclude a peace bitweene others.

M. Hardinge shoulde haue remembred, that the greatest Buttresses, and Pil∣lers of his Gospel, sithence the first beginninge of his Newe Doctrine, haue euer∣more liued in Contradiction, and coulde neuer yet be reconciled. He should haue re∣membred, that his owne Doctours, and chiefest Doctours, Pope Innocentius & Scotus, teache contrary Doctrines: That Scotus is against Thomas: Ockam, against Scotus: Petrus de Alliaco, against Ockam: and the Nominales against the Reales: and not onely thus, but also Scotistes againste Scotistes, and Tho∣mistes againste Thomistes, at Ciuile warre within one bande: and that touch∣inge the very Woordes of Consecration, and other like maters bothe greate, and many: whereof to shewe the Particulars, it would be tedious. But the maters hange stil in mortal enemitie, and are neuer like to be reconciled. Hauinge suche Bloudy fieldes at home, M. Hardinge should not be so ready to reproche others, for some one or other mater of dissension.

It were muche to be wished, and God of his Mercie so graunte it, if it be his holy Wil, that the Gospel of Christe may passe foorthe freely, without any suche oc∣casion of offense, or hinderance. How be it, from the beginning it hath béene other∣wise. For euen at the first plantinge of the Gospel, whiles the Martyrs Bloude was yet warme,* 1.138 there were some that saide, I holde of Paule: some others, that saide, I holde of Peter:* 1.139 & thus were they diuided emonge them selues. S. Paule withstoode, and gaine saide Peter vnto his face:* 1.140 S. Hierome chargeth S. Augustine with Heresie: S. Augustine willeth S. Hierome to recante: S. Hierome despiseth S. Ambrose, and findeth faulte with S. Basile: S. Cyprian in iudgement is contrary to S. Cornelius: Pope Sabinianus woulde haue burned al S. Gregories his Predeces∣sours bookes. Hereby it appeareth, That Sainctes haue beene againste Sainctes: and Martyrs, against Martyrs, euen in maters, and cases of Religion.

And hereof Heretiques, and other wicked, and godlesse people haue euermore taken occasion to sclaunder the Gospel. Marcion the Heretique thought he had founde Contrarieties bitweene the Newe Testament,* 1.141 and the Olde: and therefore saide, He was hable to prooue falseheade in the Scriptures. S. Hierome saithe: Hunc locum nobis obiecit Iulianus Augustus,* 1.142 de dissonantia Euangelistarum. This place of the disagreeinge of the Euangelistes, the Heathen Emperour Iulianus charged vs withal.

Againe he saithe,* 1.143 Sceleratus Porphyrius, in primo libro, quem scripsit aduersus nos, obiecit, Petrum à Paulo esse reprehensum, quòd non recto pede incederet ad Euangeliū. That wicked man Porphyrius, in the firste Booke, that he wrote againste vs, layed to our charge, that Peter was rebuked of Paule, for that he walked not vprightly towardes the Go∣spel. So Socrates,* 1.144 and Sozomenus* 1.145 saye, That the Christians, bicause of their

Dissensions,* 1.146 were scorned at of the Infidels in open assemblies, & market places, and pointed at with their Fingers.

Notwithstandinge, suche diuersitie of iudgement, as it is an offense vnto the weake,* 1.147 and an occasion of il vnto the wicked, that séeke occasions against God: Euen so vnto the Godly,* 1.148 it is occasion of muche good. For vnto them, that God hath called accordinge to his purpose,* 1.149 al thinges healpe, and further vnto good. Nicolas Lyra saithe, Expositorum diuersitas excitat attentionem. The diuersitie of Expositours sturreth vp attention in the hearers,* 1.150 and causeth them to consider, that men be men, and sée vnperfitely, as in a Glasse,* 1.151 as hauinge receiued Faithe onely by measure: and therefore to searche, and examine the Scriptures,* 1.152 and not to glorie in men: that who so wil glorie,* 1.153 may glorie in the Lorde.

These twoo woorthy members of Goddes Churche, whome it liketh M. Har∣dinge thus to control, neuer differed, or dissented in any Fundation, or Principle of the Christian Faithe: but onely of one certaine Conclusion, and Phrase of the Scriptures.

Either of them knew, and confessed, that Christes Bodie ought to be Adoured with godly honour, for that it is ioined in one person with the Diuinitie. But the one of them saithe, Notwithstandinge Christes Bodie be Present in the Sacra∣ment, yet it is not there, to that vse, and purpose, to be honoured: neither haue wée any warrant of Goddes woorde, so to honour it. So is Christes Bodie in vs Naturally, Really, Corporally, Carnally, Substantially, and in deede. Yet may wée not therefore one kneele downe to an other, so to Adoure Christe beinge there Presente with godly honour. Thus the whole disagreement of these twoo learned Fathers, stoode onely in this one pointe, of the manner of Christes Pre∣sence. Otherwise their whole hartes were ioined and bente togeather to the dis∣cloasing of Falsehead, and Hypocrisie, and to the auancinge of Gods Glorie.

Wee woonder not, as M. Hardinge thinketh, at his strange terme, Concomi∣tantia, whiche he hath here brought in, as a special stay of his ruinous Doctrine: notwithstanding S. Paule hath charged vs,* 1.154 to beware of such New Fangled wic∣ked woordes:* 1.155 But wée woonder, to see the same terme so childishely applied to so vaine a purpose. In deede these termes Homousios, Humanatio, Incarnatio, are not founde expressed in the Scriptures. Yet is the sense, and meaning of the same termes, as Epiphanius saithe, easy euerywhere to be founde.

Neither was that name first diuised in the Councel of Nice.* 1.156 For longe be∣fore the time of that Councel, it was vsed by Origen, and by other Ancient learned Byshoppes: as appeareth wel by Socrates, whose woordes be these: Doctos quosdam ex veteribus,* 1.157 & illustres Episcopos, Homo••sij dictione vsos esse cogno••imus.

Wee knowe, that of the Olde writers, certaine Learned menne, and notable Bishoppes haue vsed this woorde,* 1.158 Homousion. And therefore S. Augustine saithe not, This name,* 1.159 Homousios, was inuented, or diuised, but, This name was Confirmed, and sta∣blisshed in the Councel of Nice. Therefore M. Hardinge as wel herein, as also els where, hath reported vntruthe.

As for Transubstantiation,* 1.160 it is numbred here emonge these woordes, Homou∣sios, Humanatio, and Incarnatio, as Iudas is numbred emonge the Apostles.

God wote, a very yonge name, newly brought at last into y^e worlde, about twelue hundred yeeres after the Birthe of Christe, at what time Kinge Iohn was Kinge of Englande: neither had it any manner face, or Fundation in the Woorde of God. Yet was the same name geuen a longe while, before any such Childe was thorow∣ly borne. For, as it appeareth by the Councel of Florence, the East Churche of Graecia,* 1.161 and Asia receiued it not, nor neuer woulde receiue it vntil this day: nei∣ther be the first Inuenters, and Diuisers of it fully resolued vpon the same.

For this woorde, Transubstantiatio, signifieth a passinge, or turninge of one Substance into an other. But that, they thinke, were not tolerable to say, That the Substance of Breade is changed into the Substance of Christes Bodie. And therfore Duns him selfe vtterly refuseth, and shunneth it: and thinketh it better, to holde, That the Breade departeth, and geateth it selfe away, & that then in place of it succeedeth Christes Bodie. And this is now the Common Opinion of y^e Schoo∣les. But this kinde of change cannot in any wise be called, Transubstantiatio: but rather Cessio, Annihilatio, Successio, or Substitutio. Therefore M. Harding must goe, and seeke a new name: for Transubstantiation wil not serue so wel. Thus after twelue hundred yeeres studie, they haue founde out a thinge: and yet can not hi∣therto tel, what to make of it. Yet must their determination herein be compared euen with the Councel of Nice. Uerily Cardinal Beno, that was then aliue, saith, That Pope Gregorie.* 1.162 7. appointed thrée daies Fast, and a Solemne Procession, to the ende he might haue some signe from Heauen, for the certainetie hereof: and yet in the ende concluded without any reuelation at al.

Now, touchinge this new Fantasie of Concomitantia, after they had once di∣uised a new Religion, it was necessary, for ayde of the same, to diuise also newe woordes. Where as Christ saith, This is my Bodie: They say, This is my Bodie, and my Bloud. Where Christe saithe, This is my Bloud, They say, This is my Bloud, and my Bodie: And in either parte, they say, is whole Christe, God, and Man. If ye de∣maunde how they know it, they say, not by the Woorde of God, but by this new imagination of Concomitantia. So likewise M. Harding here confesseth, that he cannot prooue the Adoration of the Sacrament by any warrant of the Scriptures, but onely, I trow, by his Concomitantia.

M. Hardinge. The .18. Diuision.

VVhat the Apostles taught in their time concerninge this article, wee may iudge by that wee reade in Dionysius, that was S. Paules scholar, and for that it is to be beleeued. He adoreth and worship∣peth this holy Mysterie, with these very woordes. Sedo diuinum penitus Sanctum{que} Mysterium &c.* 1.163 But O diuine and holy Mysterie, whiche vouchesafest to open the cooueringes of signes layde ouer thee, vtter thy light to vs openly, and plainely, and fil our spiritual eies with the singular and euident brightnesse of thy light.

The B. of Sarisburie.

I maruel, M. Harding woulde euer allege this place, for the Adoration of the Sacrament. For dooth he thinke, that whatsoeuer thinge is so called vpon, is ther∣fore Adoured with godly honour? Or hath he forgotten, that in his Churche of Rome they vse thus to salute the holy Oyle, Aue Sanctum Oleum? Alhaile ô holy Oyle? Or hath he forgotten that he him selfe, in his Church, thus saluteth a Crosse of Woode, Aue Rex noster? Alhaile our Kinge? Or that he maketh his praier, and petition to the same material Wodden Crosse in this wise, O Crux, aue, spes vnica, hoc Passionis tempore: auge pijs iustitiam, reis{que} dona veniam, Alhaile O Crosse, our one∣ly hope, in this time of the Passion: ge••e thou increase of righteousnesse vnto the godly: and geue thou pardon vnto sinners. Or shal wée thinke therefore, either, that he geueth godly honour vnto a corruptible creature, or that Christe is there present hidden vnder the forme of woode? This might suffice, to answeare this place of Diony∣sius. I thinke M. Hardinge dooth remember,* 1.164 that Epiphanius saith, The Sacrament is a thinge Vnsensible, that can neither see vs, nor heare our praier: And he knoweth that Pachymeres the Gréeke Paraphrast in this sense expoundeth the woordes of Dionysius. O Diuinum, & Sacrum Mysterium. Affatur illud, tanquam rem animatā &c. He speaketh vnto the Sacrament, as if it were a thinge indewed with sense, and life. And

wel. For so Gregorie the greate Diuine saithe, O magnum, & Sanctum Pascha. O great, and holy Passeouer. For our Lorde Iesus Christe as he is our Passeouer, so is he that holy My∣sterie. And vnto him the Bishop directeth his speache. Unto him beinge in Heauen, not vnto the thinge that presently lieth before him vpon the Table. And that this was Dionysius very meaninge, it appeareth by that immediatly wente before. In∣grediamur ab effectis ad causas: Let vs enter from these outwarde effectes into the causes: that is to say, Let vs withdraw our eies from the Uisible Sacramentes, and spiri∣tually let vs beholde Christe, whose Sacramentes they be, and who by the same is represented. In like manner Dionysius speaketh of the Consecration of the Oile, Adducamus vela, &c. Let vs remoue the veles, and beholde that Spiritual Brightnes it selfe, &c. By whiche Spiritual Brightnesse, doubteles he meante Christe. Thus he teacheth vs, with our Bodily eies to sée one thinge, and with our Spiritual eies to see an other: with our Bodily eies, The thinges that be present: with our Spiri∣tual eies,* 1.165 the thinges that be absent. For the more likelihoode hereof, let vs consi∣der, what woordes S. Andrew vseth to the very Material Woodden Crosse of his Execution. Salue Crux &c. Alhaile thou Crosse, that here standest, thus longe lookinge for mee. I come merily vnto thee. For I know thy Secresie: I knowe thy Mysterie. I see in thee the thinges, that are promised vnto me of my Lorde. Receiue thou me, O thou chosen Crosse, that am thus humble for my God, and healpe the poore seruant vnto his Maister. Here are plaine woordes of Inuocation: Here is manifest Adoration. Yet, may the force of these woordes make vs beléeue, that S. Andrewe in déede gaue Godly Honour to a Crosse of tree?

But, bicause M. Hardinge séemeth, to make some accoumpte of this place of Dionysius, let vs answeare one Mysterie, by an other. S. Ambrose speaketh thus to the Water of Baptisme:* 1.166 O Aqua, quae humano aspersum sanguine, &c. O thou Water that hast washed the Worlde, stained with mans Bloude. O thou Water, that deseruedst to be a Sacramente of Christe. Thou beginnest, thou fulfillest the perfite Mysteries &c. Muste wee needes thinke, bicause S. Ambrose thus speaketh vnto, and calleth vpon the Water, that therefore either the Water had eares, and hearde him: or Christe him selfe was there Corporally present in the Water?

Doubtelesse, bothe Breade, and Water are Material Elementes, and voide of life: Therefore as S. Ambrose spake vnto the one, euen so, & none otherwise, did Dio∣nysius speake vnto the other. But for as muche as M. Hardinge séemeth, for Am∣philochius sake, to brooke wel al Newes, that come from Uerona, let vs sée, with what deuotion they teache vs there to cal vpon our Ladies girdle. The woordes of the praier are these: O Veneranda Zona, Fac nos haeredes aeternae, & Beatae vitae: Et hanc nostram vitam ab interitu conserua. Tuam Haereditatem, tuum populum ô Inteme∣ratae Zona intemerata conserua. Habeamus te Vires, & Auxilium: Murum, & propugna∣culum: portum, & salutare Refugium. O Blissed Girdle, Make vs the Enheretours of E∣uerlastinge, and Blissed life: and keepe our presente Life from destruction. O vnspotted Girdle of the vnspotted Virgin, Saue thine Enheritance, ô Saue thy people. Be thou our Strengthe, our Healpe, our VVa••••e, our Forte, our Heauen, our Refuge. This praier beareth the name of one Euthymus, as it is supposed, an Ancient Learned Greeke Father, set foorthe this laste yeere by Aloysius Lipomanus the Bishop of Uerona, and Printed bothe in Uenice, & in Louaine in twoo great Huge volumes of like stuffe. And leaste the mater should seeme to wante earnest, the good Catholique Father, and learned Bishop of Uerona Lipomanus hath Specially marked the place in the Margin in this sorte, O, quàm magna, & mira petit à Veneranda Zona: O howe greate, and how marueilous thinges he desireth of this Blissed Girdle. Al this notwithstan∣dinge, I trowe, M. Hardinge wil not say, that either Euthymius, or Lipomanus woulde haue vs to woorship our Ladies Girdle with Godly Honoure.

M. Hardinge. The .19. Diuision.

Origen teacheth vs howe to Adoure and worship Christe in the Sacrament, before we receiue it, after this forme of woordes. Quando sanctum cibum, &c.* 1.167 VVhen thou receiuest the holy Meate, and that vncorrupte banket, when thou enioiest the Breade, and Cuppe of life, thou eatest, and drin∣kest the Bodie and Bloude of our Lorde: then our Lorde entreth in vnder they roofe. And therefore thou also humblinge thy self, folowe this Centurion or Capitaine, and saie, Lorde I am not worthy that thou enter vnder my roofe. For where he entreth in vnworthily, there he entreth in to the condem∣nation of the receiuer.

The B. of Sarisburie.

O howe easy a mater it is, to deceiue the ignorant? Origen in that whole place speaketh not one woorde, neither of Worshippinge the Sacrament, nor of Chri∣stes Real,* 1.168 Corporal beinge therein, nor of his Material entringe into our Bo∣dies. But takinge occasion of the Centurion,* 1.169 that thought him self vnworthy, to receiue Christe into his howse, he sheweth, by what waies, and meanes, Christe vseth to enter into the Faitheful. And two special waies he expressely nameth in that place. The one, When any Godly man cometh to vs: The other, When we receiue the holy Communion. His woordes be these: Quando Sancti, & Deo accep∣tabiles Ecclesiarum Antistites, &c. VVhen holy Bishoppes, acceptable vnto God, enter into thy house, then by them the Lorde dooth enter. And be thou persuaded, that thou receiuest God him self. An other meane is, when thou receiuest that Incorruptible, and holy Banket. Thus by this holy Fathers iudgement, as Christe entreth into vs by a Bishop, or holy man, euen so he entreth into vs by the receiuinge of the holy Mysteries. And so likewise he saith in the first Homilie of the same booke: Per Euangelistatū,* 1.170 & Apo∣stolorum praedicationem, &c. God is with vs by the preachinge of the Euangelistes, and Apo∣stles: by the Sacrament of his holy Bodie, and Bloude: and by the Signe of the glorious Crosse. By al these thinges God cometh to vs,* 1.171 and is in vs: as he him self saith, Beholde I am with yowe al daies, vntil the Consummation of the worlde. Thus in the Olde Te∣stament, when the Arke of God was lifted vp,* 1.172 it seemed, God him selfe was lifted vp. And therefore in liftinge vp thereof the Priestes saide, Exurgat Deus: Let the Lorde arise:* 1.173 & when the Arke was brought into the Campe, they saide, God him self was come: And when the Arke was taken, they saide, The Glorie of Israel was taken.

Neither maie we thinke, that Origen meante any Corporal, or Real entringe of Christe into our houses. His owne woordes,* 1.174 and exposition are to the contrary. For thus he writeth in the same place. Tantùm dic verbo: Tantùm veni verbo: ver∣bum aspectus tuus est, opus{que} est consummatum: Ostende Absens Corpore,* 1.175 quod Praesens spiritu consummare potes. Onely (O Lorde) speake thou the Woorde: Onely come by thy Woorde: thy Woorde is thy sight, and a perfite worke: beinge Absent in thy Bodie, shewe, that thou art hable to make perfite, beinge Present in Sprite. So saith Christe, I and my Fa∣ther wil come vnto him, and wil make our aboade in him. In which woordes we maie not conceiue any Material, or Corporal comminge. Therefore, when so euer Christ entreth thus into our house, whether it be by some Holy Man, or by the Sacrament of his Bodie, or by the Signe of the Crosse,* 1.176 or, as S. Augustine saith, by Faith, or by the Sacrament of Baptisme, Origen teacheth vs to humble our hartes, & to saie at euery suche comminge, or Presence, O Lorde, I am not worthy that thou sholdest thus enter into my house. If M. Hardinge wil geather hereof, that Origen teacheth vs, to Adoure the Sacramente: then must he also saie, that Origen likewise teacheth vs to Adoure the Bishop,* 1.177 or any other Godly man, and that euen as God, and with Godly honoure.

M. Hardinge. The .20. Diuision.

VVhat can be thought of S. Cyprian, but that he adored the inuisible thinge of this Sacrament, whiche is the Bodie, and Bloude of Christe: seinge that he confesseth the Godheade to be in the same▪

no lesse, then it was in the person of Christe, whiche he vttereth by these woordes? Panis iste quem Dominus discipulis porrigebat, &c.* 1.178 This breade whiche our Lorde gaue to his Disciples, chan∣ged not in shape, but in nature, by the almightie power of God is made Fleashe. And as in the per∣son of Christe the Manhoode was seene, and the Godhead was hidden, euen so the Diuine essence hath vnspeakeably infused it self into the visible Sacrament.

The B. of Sarisburie.

This place of S. Cyprian is often alleged by M. Hardinge, as mater inuincible: and to answeare it seuerally in euerie place it woulde be tedious. Wherefore I thought it good to referre thee, gentle reader, to the seconde Diuision of the tenth Article, and to the Fourth Diuision of the .21. Article, where it shalbe answeared more at large. Howe be it, thus muche we maie note by the waie, that S. Cyprian in this place speaketh not one woorde of the Adoration of the Sacrament. As for M. Hardinges gheasses, they importe no proofe. By the way, as S. Cyprian saith, The Diuine Essence, as M. Hardinge turneth it, infuseth it selfe into the Uisible Sacramente, so doeth Paulinus saie of the Water of Baptisme, Cōcipit vnda Deū, The Water conceiueth, or receiueth God.* 1.179 And S. Augustine speakinge likewise of Baptisme, Sacramento suo Diuina Virtus assistit. The diuine power of God is assistent vnto the Sacramente.

M. Hardinge. The .21. Diuision.

Chrysostome hath a notable place for the adoration of Christes Bodie in the Sacrament,* 1.180 in his Cōmentaries vpon S. Paule, where he affirmeth also the (169)* 1.181 Real presence, and the sacrifice. Let vs not, let vs not (saith he) be willinge impudently to kille our selues. And when thou seest that Bodie set foorth, saie with thee self, For cause of this Bodie, I am no lenger earth and ashes, no lenger cap∣tiue, but free. This Bodie fastened (on the Crosse) and beaten, was not ouercome with Death. After this, he exhorteth al to adore and worship our lordes bodie in the Sacrament.* 1.182 This Bodie (saith he) the VVise Menne worshipped in the stalle, and hauinge taken a longe iourney, beinge both wicked, and aliantes, with very greate feare, and tremblinge adored him. VVherefore let vs folowe at least those aliantes, vs, I saie, that are Citizens of heauen. For they, where as they sawe but that stalle, and Cabben onely, and none of al the thinges thou seest nowe, came notwithstandinge with the grea∣test reuerence, and feare, that was possible. But thou seest it not in a stalle of beastes, but on the aul∣tar: not a woman to holde it in her armes, but a priest present, and the holy Ghost plentifully spreadde vpon the sacrifice.* 1.183 This Father in his Masse maketh a praier in presence of the Blessed Sacra∣ment, almost with the same woordes, that S. Basile did. Attende Domine Iesu Christe Deus noster, &c. Looke vpon vs O Lorde Iesus Christe, our God, from thy holy habitacle, and from the Throne of the Glorie of thy Kingdome, and come to sanctifie vs: who sittest on high with the Father, and art here inuisibly with vs: and make vs worthy by thy mightie hande, that we maie be parta∣kers of thy vnspotted Bodie, and pretiouse Bloude, and through vs, al the people.

In the same Chrysostomes Liturgie, or Masse, a most euident testimonie of Adoration of the Sacra∣ment is thus vttered. Sacerdos adorat, & Diaconus in eo quo est loco, ter secretò dicentes: Deus propitius esto, &c. The priest adoreth, and the Deacon likewise in the place he standeth in▪ saieinge three times secretely: God be merciful to me a sinner. So the people, and likewise al make theire Adoration deuoutely, and reuerently.

In the same father is an other praier, whiche the Greeke priestes doo vse to this daie at theire Adoration of Christes Bodie in the Sacrament, and it is expressed in these woordes,* 1.184 Domine non sum dignus, &c. Lorde I am not worthy, that thou enter vnder the filthie roofe of my Soule. But as thou tookest in good parte to lie in the denne, and stalle of brute beastes, and in the house of Simon the Leprouse, receiuedst also a harlot, and a sinner like me cominge vnto the: Vouchesafe also to enter into the stalle of my Soule voide of reason,* 1.185 and into my filthie Bodie beinge deade and Leprouse. And as thou didst not abhorre the fowle mouth of a harlot, kissinge thine vndefiled feete: So my Lorde God abhorre not me though a sinner, but vouchesafe of thy goodnes, and benignitie, that I maie be

made partaker of thy most holy Bodie and Bloude.

The B. of Sarisburie.

The answeare, that is already made vnto Dionysius, and Origen, maie also serue to that, is here alleged of Chrysostome. Yet for some further declaration of Chrysostomes meaninge, it maie please thée, good Christian Reader, to vnderstan∣de, that Chrysostome in the very same Homilie here alleged,* 1.186 writeth thus: Quid Si∣gnificat panis? Corpus Christi. What dooth the Breade Signifie? The Bodie of Christe. And in his Homilies vpon S. Matthew he writeth thus:* 1.187 In istis vasis, non est Verum Corpus Christi, sed Mysterium Corporis eius continetur: In these vesselles is not the very Bodie of Christe, but a Mysterie of his Bodie is therein conteined. And therefore in the same Homilie vpon the Epistle to the Corinthians, he withdraweth the mindes of the people from the Sensible Elementes of the Breade, and the Wine, and lifteth them vp by Spiritual cogitations into Heauen. Thus he speaketh vnto the peo∣ple: Vbi Cadauer,* 1.188 ibi Aquilae. Cadauer est Domini Corpus, propter Mortem. Aquilas au∣tem appellat, vt ostendat, ad al••a ••um oportere contendere, qui ad hoc Corpus accedit. Where as the Carkesse is, there are the Eagles. The Carkesse is the Lordes Bodie, bicause of his Death. But Eagles he nameth, to shewe, that he must flee on high, that wil comme neare to that Bodie. Afterwarde he addeth thus, Ascende ergo ad Coeli portas, & diligenter attende: imò non Coeli, sed Coeli Coelorum: & tunc, quod dicimus, intueberis. Therefore goe vp vnto the gates of Heauen, and marke diligently: Naie, I saie not to the gates of Hea∣uen, but of the Heauen of Heauens: then shalt thou see the thinges, that I speake of.

Thus therefore that Godly Father Chrysostome dealeth with his people, as if they were already in Heauen, and willeth them to beholde, not the Breade, and Wine, whiche are thinges corruptible, but the very Bodie, and Bloude of Christe: not the outwarde Sacrament, but the Substance of the Sacrament: not the thin∣ges that lie present before them, but the thinges, that, touching Bodily Presence, are awaie. For in the holy Communion there is none other sight laide before vs, but onely the Crosse, and Death of Christe, and that Lambe of God, that taketh awaie the sinnes of the worlde. And the very cogitation hereof, saith S. Augustine, so mooueth our hartes,* 1.189 as if we sawe Christe hanginge presently before vs vpon his Crosse.

In this wise therefore, hauinge remoued the peoples hartes into Heauen, and placed them euen in the sight of Christe, he saith further vnto them: For this Bodies sake thou art no lenger dust, and ashes: This Bodie hath made the free: This Bodie was bro∣ken for thee vpon the Crosse: This Bodie must wee Adoure, as the Wise men did: This Bodie, not nowe vpon the Earth, but at the Right hande of God in Heauen: This Bodie, that thou seest with thy Sprite, and touchest with thy Faith, whereof the Sacrament that thou receiuest, is a Mysterie. So saith Emissenus,* 1.190 Sacrum Dei tui Corpus Fide respice, mente continge, Cordis manu suscipe. With thy Faith beholde the holy Bodie of thy God: touche it with thy minde: receiue it with the hande of thy Harte.

But M. Hardinge wil replie, Chrysostome saith, As Christe was in the stalle, so he is now vpon the Aultar: and, as he was sometimes in the Womans Armes, so is he now in the Priestes Handes. True it is, Christe was there: and Christe is here: but not in one, or like sorte of Beinge. For he was in the stalle by Bodily Presence: vpon the Holy Table he is by waie of a Sacrament. The woman in her armes helde him Really: the Priest in his handes holdeth him onely in a Mysterie. So saith S. Pau∣le, Christe dwelleth in our hartes:* 1.191 and no doubtes, the same Christe, that laie in the stalle. It is one, and the same Christe: but the difference standeth in the manner of his Being there. For in the stalle he laie by Presence of his Bodie: in our hartes he lieth by Presence of Faith.

If this Exposition seeme to M. Hardinge ouer exquisite, or curious, then wil

I saie further: Christe is so vpon the Table,* 1.192 as the Faithful people is vpon the Table. S. Augustine speakinge to the people saith thus, Vos estis in Mēsa, vos estis in Calice: Yowe are vpon the Table: yowe are in the Cuppe. But the people is not there Grossely, Really, and in deede, but in a Mysterie. Euen so is Christes Bodie vpon the Table, not Grossely, not Really, or in deede, but in a Mysterie. And as Chryso∣stome saith, The Priestholdeth Christe in his hande, euen so S. Gregorie saith, Abel helde Christe in his hande, and that foure thousande yeeres before Christe was borne: and yet, not a bare signe, or a naked token, but the very same Christe, that Esaie sawe, and that Iohn Baptist pointed with his finger. For thus stande his woordes: Quem Iohannes in Ostensione, quem Esaias in locutione,* 1.193 hunc Abel Significando in ma∣nibus tenuit. Thus Chrysostome saith, the Priest holdeth Christe in his hande, as Iohn Baptist helde him: as Esaie helde him: as Abel helde him.

And, that this was Chrysostomes meaninge, it appeareth by the very forme, and order of his woordes. For he saith, Thou Seest the holy Ghost: thou Seest, & Touchest that princely Bodie. Thus he speaketh of a Spiritual seeinge, and tou∣chinge, wherewith we see, and touche thinges, be they neuer so farre absent from vs. For otherwise, touchinge bodily sight, M. Hardinge knoweth, the Holy Ghost cannot be seene: and by his owne Doctrine, the Bodie of Christe is there Inui∣sible.

But least M. Hardinge take occasion hereof, to saie, This is a Fantastical, and a Vaine kinde of seeinge, Let him remember the woordes that S. Hierome writeth to Paula, and Eustochium, touchinge theire aboade at Bethleem.* 1.194 Magos tria deferen∣tes munera in visione beatis oculis vidisti. Ipsa eadem munera Fide Deo obtulisti: Cum i••sdem Magis Deum Puerum in Presepio adorasti. Thou sawest with thine happie eyes the Wise menne carrieinge their three sortes of presentes: Thou tookest the same presentes, and offe∣redst them vnto God by Faith: with the same Wise men thou Adouredst God beinge a Childe in the Manger. She sawe the Wise men, and yet sawe them not: She receiued their Presentes, and yet receiued them not: She Adoured the Childe in the Manger, and yet the Childe was not there. Thus she did, not verily, or in deede: and yet not vainely, nor by waie of Fantasie notwithstandinge: but truely, and effectually, by Presence of Faith.

Thus did the Wise menne see Christe: thus doo we nowe see Christe. Thus did they worship him: thus doo we worship him. They sawe him, and worshipped him beinge in Earth: we see him and worship him being in Heauen. They had him Bo∣dily Present: we haue him, Bodily Absent, and Present onely to our Faith.

And in this behalf S. Ambrose saith,* 1.195 Magis videtur, quod non videtur: It is best seene, that is not seene. That is to saie, Wée sée more certainely with our Faith, then wée can sée with the eies of our Bodie. For our Bodily eie maie deceiue vs: But the eie of our Soule, whiche is Faith, cannot deceiue vs.

M. Hardinges reason hereof standeth thus: The Priest at the time of the holy Ministration, saide, O God be merciful to me being a sinner: And, Looke vpon vs, O Lorde Iesus Christe our God from thy holy Tabernacle, and from the Throne of thy Glorie: Ergo, he made his praiers, and gaue Adoration to the Sacrament. Of the same premisses he might muche better conclude the contrary. The Priest withdrewe his minde from these Sensible, and Corruptible Elementes, and Adoured Christe beinge in Heauen in his Tabernacle, and in the Throne of his Glory, Ergo, he did not Adoure the Sa∣crament.

M. Hardinge. The .22. Diuision.

S. Ambrose after longe searche and discussion,* 1.196 howe that saienge of the Prophete might be vnder∣standed, Adore and woorship ye his footestoole,* 1.197 because it is holie: at length concludeth so, as by the

footestoole he vnderstandeth the Earthe, bicause it is written, Heauen is my seate, and the Earthe is my footestoole: And bicause the Earthe is not to be Adored, for that it is a creature, by this Earthe, he vnderstandeth that Earthe, whiche our Lorde Iesus tooke in the Assumption of his Fleashe of the Virgin Marie, and hereupon he vttereth those plaine woordes for testimonie of the Adoration: Ita{que} per Scabellum Terra intelligitur, per Terram autem Caro Christi, quam hodie quo∣que in Mysterijs Adoramus, & quam Apostoli in Domino Iesu Adorarunt. And thus by the Footestoole Earthe may be vnderstanded, and by Earthe, the Fleashe of Christe, whiche euen nowe adaies also we Adore in the Mysteries, and the Apostles Adored in our Lorde Iesus.

S. Augustines learned handlinge of this place of the Psalme, Adore ye his Footestoole, bicause it is Holy, maketh so euidently for this purpose, that of al other authorities whiche in greate number might be broughte for proufe of the same, it ought leaste to be omitted. The place beinge longe, I wil recite it in Englishe onely. His woordes be these: Adore ye his Footestoole:* 1.198 bicause it is Holie. See ye Brethern, what that is, he biddeth vs to Adore. In an other place the Scripture saithe:* 1.199 Heauen is my Seate, and the Earthe is my Footestoole. VVhat doothe he then bidde vs, Adore, and woorship the Earthe, bicause he saide in an other place, that it is the Footestoole of God? And howe shal we A∣dore the Earthe, where as the Scripture saithe plainely, Thou shalt Adore thy Lorde thy God, and here he saithe, Adore ye his footestoole? But he expoundeth to me,* 1.200 what his footestoole is, and saithe: and the Earth is my footestoole.* 1.201 I am made doubteful, afraied I am to adore the Earthe, leste he damne me, that made Heauen and Earthe. Againe I am afraied not to adore the footestoole of my Lorde, bi∣cause the Psalme saithe to me, adore ye his footestoole. I seeke, what thinge is his footestoole, and the Scripture telleth me, The Earth is my footestoole. Beinge thus waueringe, I turne me to Christ, bicause him I seeke here, and I finde, how without impietie the Earth may be adored. For he tooke of Earthe, Earth,* 1.202 bicause Fleashe is of Earth, and of the Fleashe of Marie he tooke Fleash. And bicause he walked here in Fleashe, and that very Fleashe he gaue vs to eate to Saluation, and noman eateth that Fleash, except firste he adore it: it is founde out how such a footestoole of our Lorde may be adored, and howe we not onely sinne not by adoringe, but sinne by not adoringe. Doth not the Fleashe quicken, and geue life? Our Lorde himselfe saide, when he spake of the commendation it selfe of that Earthe:* 1.203 It is the spirite that quickeneth, but the Fleashe profiteth nothinge. Therfore, when thou bowest thee selfe, and fallest downe to euery such Earthe, beholde it not as Earth, but that holy One, whose footestoole it is, that thou doest adore, for bicause of him thou doest adore. And therefore here he added: Adore ye his foote∣stoole, bicause it is Holy. VVho is Holy? He for whose loue thou adorest his footestoole. And when thou adorest him, remaine not by cogitation in Fleashe, that thou be not quickened of the Spirite. For the Spirite, saithe he, quickeneth, and the Fleashe profiteth nothinge. And then, when our Lorde commen∣ded this vnto vs, he had spoken of his Fleashe, and had saide: Excepte a man eate my Fleashe, he shal not haue in him life Euerlastinge.

The B. of Sarisburie.

S. Ambrose, and S. Augustine, as thei agrée togeather for the exposition of the Psalme, so, touchinge the mater it selfe, neither doo they any wise disagree from vs, nor any wise agrée with M. Hardinge. They teache vs humbly to Adoure Christes Fleashe: but they teache vs not to Adoure the Sacrament of Christes Fleashe. Thus M. Hardinge hath taken a néedeles labour, to prooue a mater, that is already prooued: but the thinge, that he should haue prooued, he toucheth not. This is to bolde abusinge of the simple Reader, to beare him in hande, that these godly Fathers teache vs to Adoure the Sacrament, that spake not one woorde of Adouringe the Sacrament.

But M. Hardinge wil saie, VVe must Adoure the Fleashe of Christe. We graunt: we beléeue it: it is our Faithe: we teache the people, as the olde learned Fathers did, that noman eateth that Fleashe, but first he Adoureth it: and that he deadly offen∣deth God, and is wicked, and gilty of the Lordes Bodie, that Adoureth it not.

But as we Eate it, so we Adoure it. We eate it sittinge in Heauen at the Right hande of God: Thither we lifte vp our hartes, and there we Adoure it. S. Am∣brose

saithe,* 1.204 Stephanus in terris positus, Christum tangit in Coelo: Steuen standinge in the Earth, toucheth Christe beinge in Heauen. Againe he saithe, Non Corporali tactu Christum, sed Fide tangimus: We touche Christe by Faithe, and not by Corporal touching. And as we touche Christe,* 1.205 so we sée him: that is, with the Spiritual eies of our Faithe: and not otherwise. So S. Ambrose saithe in the place before alleged: Stephanus intra Coelos Dominum cernit absentem:* 1.206 Steuen seeth Christe beinge absente within the Heauens. And for proufe hereof, that al that Glorious ••••ght was meere Spiritual, and not offered to the Corporal eie of the Bodie, S. Augustine saith, that S. Steuen stoode then vnder a roofe before the Iudges,* 1.207 and sawe the Hea∣uens open, when with his Bodily eies he was not hable to looke vp, and to see the Heauens. There wee sée Christes Bodie: there we Approache vnto it: there wee touche it: there we Taste it: there we eate it: there we Adoure it.

And doothe M. Hardinge thinke, that the Religion of Christe is so Grosse, and so sensible, that wee cannot Eate, or Adoure his Bodie, onlesse it lye Corporally Present before our eies?* 1.208 Uerily S. Augustine saithe, Si Resurrexistis cum Christo, dicit Fidelibus, dicit Corpus, & Sanguinem Domini accipientibus, Si Resurrexistis cum Christo, que sursum sūt sapite, vbi Christus est in Dextra Dei sedēs: Quae sursum sunt quae∣rite, non quae super Terram. If ye be rysen agayne with Christe, S. Paule saithe vnto the faitheful, and vnto them, that receiue the Bodie ••nd Bloude of Christe, If ye be risen againe with Christe, sauer the thinges, that be aboue, where Christe is sittinge at the right hande of God: Seeke the thinges, that be aboue, and not the thinges that be vpon the Earthe. And in this very place by M. Hardinge alleged he saithe,* 1.209 Spiritualiter intelligite, quod lo∣cutus sum. Non hoc Corpus, quod videtis, manducaturi estis. Vnderstande you Spiritually that I haue saide vnto you. You shal not Eate (with your bodily Mouthes) this Bodie of mine, that ye see. Thus S. Augustine in the same place expoundeth, and openeth his owne meaninge. Doubtlesse, as the wicked maye dishonour Christe, so maye the Godly honour him. But the wicked, as S. Paule saith, doo Crucifie the Sonne of God beinge in Heauen:* 1.210 and Christe, beinge in Heauen saithe vnto Paule beinge in the Earthe benethe,* 1.211 Saule, Saule, Why doost thou persecute me? Therefore the Godly beinge in Earthe, may likewise Adoure, and Honour Christe beinge in Heauen.

But they wil replie, S. Ambrose saithe, We doo Adoure Christes Fleashe in the Mysteries. Hereof groweth their whole errour. For S. Ambrose saithe not, We doo Adoure the Mysteries, or the Fleashe of Christe Really Present, or Ma∣terially Conteined in the Mysteries, as it is supposed by M. Hardinge. Onely he saithe, We Adoure Christes Fleashe in the Mysteries: that is to saye, In the Mini∣stration of the Mysteries. And doubtelesse, it is our dutie to Adoure the Bodie of Christe in the Woorde of God: in the Sacrament of Baptisme: in the Mysteries of Christes Bodie, and Bloude: and where so euer we sée any steppe, or token of it: but specially in the Holy Mysteries, for that there is liuely laide foorthe before vs the whole storie of Christes Conuersation in the Fleash. But this Adoration, as it is saide before, neither is directed to the Sacramentes, nor requireth any Corpo∣ral, or Real Presence. So S. Hierome saithe,* 1.212 Paula Adoured Christe in the Stalle: And, That he him selfe Adoured Christe in the Graue: And S. Chrysostome teacheth vs, To Adoure Christes Bodie in the Sacrament of Baptisme. Yet neither was Christes Bodie then Really Present in the Stalle,* 1.213 or Graue: nor is it now present in the Water of Baptisme. Thus S. Ambrose saithe, Wee Adoure the Fleashe of Christe in the Mysteries.

M. Hardinge. The .23. Diuision.

Againe, S. Augustine sheweth the maner, and custome of his time touchinge the adoration of Christe in the Sacrament, writinge thus ad Honora••um, vpon the verse of the .21. Psalme, Edent,

pauperes,* 1.214 & saturabuntur, that is, the poore shal eate, and be filled: and vpon that other, Man∣ducauerunt & adorauerunt omnes diuites terrae, al the ritche of the earth haue eaten, and ado∣red. It is not without cause (saith he) that the riche and the poore be so distincted, that of the poore it was saide before, the poore shal eate and be filled: and here (of the ritche) they haue eaten, and adored al that be the ritche of the earthe. For they haue ben brought to the table of Christe, and doo take of his Bodie and Bloude, but they doo adore onely, and be not also filled, for as muche as they doo not folowe him.

Likewese in his exposition vpon that Psalme:* 1.215 Al the ritche also (saith he there) of the earth haue eaten the Bodie of the humblenesse of their Lorde, neither haue they ben filled as the poore, vntil the folowing. But yet they haue adored, and woorshipped (170)* 1.216 It, that is, by adoration they haue acknow∣leged Christe their Lorde there present.

The B. of Sarisburie.

This place maye be passed ouer with the former answeare. S. Augustine here speaketh of the Adoringe of Christe: and not one woorde of the Adoringe of the Sacrament. The whole drifte of his talke standeth in an Allegorie of Hungringe, Eatinge, Fillinge, and Adouringe. We Hunger Christe: we Eate Christe: we be Filled with Christe sittinge in Heauen: and likewise we Adoure, and woorship Christe sittinge in Heauen.

But S. Augustine saithe, Comedunt Pauperem: They Eate Christe beinge poore. We knowe, that Christe is nowe no lenger in the Dispensation of his Pouertie. God hathe exalted him,* 1.217 and geuen him a Name aboue al Names,* 1.218 and made al thinges sub∣iecte to his feete.* 1.219 But S. Augustine calleth him Poore, for that he so humbled him selfe, and became obedient vnto the Deathe, euen vnto the Deathe of the Crosse. In this respecte of his Crosse, of his Deathe, of his Pouertie, wee embrace him: we liue by that Bodie, that was broaken for vs: we be refreashed by that Bloude, that was sheadde for vs. And thus we Eate Christe, and be relieued, and haue our life by him, onely in respecte of his Bloud sheaddinge, and of his Pouertie.

The Poore, that haue refused, and forsaken them selues, Eate Christe sit∣tinge in Heauen, and are Filled with him. But the Ritche Eate him, and A∣doure him likewise sittinge in Heauen: but they are not Filled. They see, that Christe is the very true Messias, that was looked for: they see, that al thinges are fulfilled,* 1.220 that were written of him in the Prophetes, and that his name is publi∣shed vnto the endes of the worlde:* 1.221 they beléeue, that there is none other name vn∣der Heauen,* 1.222 whereby they can be saued. Therefore they Professe his Name: they Beleeue in him: they Eate him, and Adoure him. But they make some accompt•• of the Worlde: they forsake not them selues: they folowe not Christe: and there∣fore they are not filled with him. Thus dooth S. Augustine expounde his owne meaninge:* 1.223 Inde erat Piscator &c. Of those Poore was Peter, and Iohn, and Iames, and Matthew the Publicane. They did Eate, and weare filled: for they suffred the same thinges, that they had Eaten▪ Christe gaue to them his Supper: he gaue to them his Passion: He is filled, that foloweth the same. Hitherto S. Augustine speaketh not one woorde of Adoration, either of the Sacrament, or of Christes Bodie, as beinge Really Pre∣sente in the Sacrament. Therefore M. Hardinge was the more blamewoorthy, thus to adde woordes of his owne vnto S. Augustine, and so vtterly to falsifie, and to corrupte his meaninge. It is no good Catholique pointe, so to vse the Olde Fa∣thers. Uerily,* 1.224 where as S. Augustine writeth thus, Nec sicut Pauperes saturati sunt vsque ad imitationem: Sed tamen Adorauerunt: Neither were they filled as the Poore, euen vnto the folowinge: and yet notwithstandinge they Adoured: M. Harding addeth therto of his owne, a pretie litle (it)* 1.225 which he found not in S. Augustine: & so maketh it vp thus, But yet haue they Adoured, and woorshipped it: and, as if it were good text of S. Au∣gustine, afterward he furnisheth it out with this Exposition, or Cōmentarie of his

owne: that is, They haue acknowleged by Adoration Christe their Lorde there present. His frendes wil hardely thinke, there is so muche conninge in his dealinge. He cannot lightly lacke Authorities, as longe as he canne thus shape thē of his owne. But S. Augustine knoweth not, neither this Commentarie, not this texte: nor euer gaue M. Hardinge to vnderstande of this Corporal Presence. As it is saide, and prooued before, wée sée Christe, and worship Christe sittinge in Heauen.

Certainely S. Augustine,* 1.226 who best knew his owne minde, saith thus, Habes aurum: sed nondum tenes Praesentem Christum. Thou hast golde: but thou holdest not yet Christe Present. S. Augustine saithe, Christe is not here present. M. Hardinges Commentarie saith, Christe is here presente. Now let the Reader consider, whether of these twoo he wil beléeue.

M. Hardinge. The .24. Diuision.

Furthermore writinge against Faustus the Heretike of the Manichees secte, amongst other thinges he sheweth, how the Ethnikes thought that Christen people for the honour they did before the Blissed Sacrament, that is of Breade and VVine consecrated, did honour Bacchus, and Ceres, whiche were false Goddes honoured of the Gentiles for the inuention of VVyne and Corne.* 1.227 VVhereof may iustly be gathered an argument, that in those daies faithful people worshipped the Bodie, and Bloud of Christe in the Sacrament, vnder the Formes of Breade, and VVine. For els the Infidels coulde not haue suspected them, of dooinge Idolatrie to Bacchus, and Ceres.

The B. of Sarisburie.

This Gheasse hath neither sense, nor sauour in it: And therefore I maruel, that M. Hardinge beinge learned, and hauing, as he saith, suche stoare, and choise of other, woulde euer vse this for an argument. For the very children in Grammar Schooles can tel him, that the Heathens, that Adoured Bacchus, and Ceres, as their Goddes, yet notwithstandinge neuer gaue godly honour to Breade, and Wyne. And Cicero him selfe,* 1.228 beinge an Heathen, was hable to say, Quis tam stultus est, vt id, quo vescitur, credat esse Deum? Who is so very a foole, that wil beleeue, the thinge, that he eateth, to be his God? And in like sorte Iuuenal* 1.229 an Heathen Poete scorneth at this folie: O Sanctas gentes, quibus haec nascuntur in agris Numina. O happy is that people, that hath Goddes growinge in their fieldes.

The Heathens in their rude Gentilitie thought, that Bacchus, and Ceres had first founde out, and taught them the vse of Breade and Wyne: where as before they feadde of Akecornes, and dranke water: and therefore in remembrance, and witnesse of so greate a benefite, they honoured the one with Breade, and the other with Wyne. But that they euer honoured the Elementes of Breade, and Wine, I thinke, M. Hardinge is not hable wel to shew: Therefore he might haue formed his argument in this sorte: The Christians were thought to honour their Sacramentes, as the Heathens honoured Breade, and Wine: But the Heathens neuer honou∣red Breade and VVine, with godly honour:

Ergo, The Christians neuer honoured their Sacramentes with godly honour.

M. Hardinge. The .25. Diuision.

One other most euident place touchinge this Honour and Adoration, wee finde in him rehearsed by Gratian Li. Senten. Prosperi.* 1.230 VVee doo honour (saithe he)* 1.231 in forme of Breade, and wine, which wee see, thinges inuisible, that is to say, Fleashe, and Bloud.* 1.232 Neither take wee likewise these two Formes, as wee tooke them before Consecration. Sith that wee doo faithfully graunte, that before Consecration it is Breade and VVine, whiche Nature hath shapte: but after Consecration, Fleashe and ••loud of Christe, whiche the Blessing (of the Priest) hath Consecrated.

The B. of Sarisburie.

First, this Authoritie here alleged, is not to be found, neither in S. Augustine, in whose name it is brought, nor in the sentences of Prosper. As for Gratian, M. Hardinge knoweth, he is a Common Falsifier of the Doctours, and therefore his credit in suche cases cannot be greate. Notwithstandinge touchinge the mater, we knowe, that Breade, Wine, and Water, of them selfe be nothinge els, but cor∣ruptible, and simple Creatures. If we conceiue none otherwise of them, then they be of them selfe, then al our Sacramentes be in vaine. Therefore the godly Fa∣thers labour euermore, to drawe vs from the outwarde visible Creatures, to the meaninge & substance of the Sacramentes.* 1.233 And to that ende S. Augustine saithe, In Sacramentis videndum est, non, quid sint, sed, quid Significent. In Sacramentes we muste consider, not, what they be in deede, but, what they Signifie. So it is written in the Coun∣cel of Nice.* 1.234 Vides Aquam? Cogita Diuinam Vim quae in Aqua late••. Seest thou the Wa∣ter of Baptisme? (it is not that, it was before) consider thou that Heauenly Power, that li∣eth hidden in the Water. So Chrysostome saith, Antequam Sanctificetur Panis, panem nominamus: Diuina autem Sanctificante illum Gratia, mediante sacerdote, liberatus est quidem ab appellatione Panis: dignus autem habitus est Dominici Corporis appellatione: etiamsi Natura Panis in illo rema••serit. The Breade before it is Sanctified, is called Breade: but beinge sanctified by the Heauenly Grace, by meane of the Prieste, it is deliuered from the name of Breade, and thought woorthie of the name of the Lordes Bodie: notwithstanding the Nature of Breade remaine in it stil. Thus, as Chrysostome saith, The Breade remai∣neth stil Breade, in his former Kinde & Substance: without any suche Transsub∣stantiation, or change of nature, as is nowe imagined. The woordes be plaine: M. Hardinge cannot denie them. And yet notwithstandinge, it is not the thinge, it was before: bicause it is also called the Lordes Bodie. So likewise saithe S. Au∣gustine, Quicunque in Manna Christum intellexerunt,* 1.235 eundem, quem nos,* 1.236 Spiritualem Cibum Manducarunt. As many,* 1.237 as in Manna vnderstood Christe, they did eate the same Spiritual Meate, that we Eate (that is, y^e very Bodie of Christe.) And so vnto them Man∣na was Christes Bodie, and not the same thinge, it was before. And for better Declaration hereof, Bertramus saithe, Christus vt nunc Panem conuertit in Corpus suum, ita tum Manna de Coelo datum, suum Corpus Inuisibiliter operatus est. Christe, as he now turneth the Breade into his Bodie, euen so then in like sorte the Manna, that fel from Heauen, Inuisibly he made his Bodie. Thus, as the Breade is Christes Bodie, euen so was Manna Christes Bodie: and that Inuisibly, and by the Omnipotent Power of God. Thus are the Elementes of Manna, of the Breade, of the Wine, and of the Water, changed, and are not as they were before: and therefore in euery of the same we Honour the Bodie of Christe Inuisible, not as Really, and Fleashe∣ly Present, but as beinge in Heauen. This whole mater, and the causes thereof, S. Augustine seemeth to open in this wise,* 1.238 Signacula quidem rerum Diuinarum esse Visibilia &c. Let the newe Christened man be taught, that Sacramentes be Visible Signes of Heauenly thinges, and that the thinges them selfe, that he seethe not, must be Honoured in them, and that the same Kinde, and Element (Breade, Wine, or Water) is not so to be taken, as it is in daiely vse. Let him also be taught, what the Woordes meane, that he hath hearde: and what is hidden (and to be beleued) in Christe, whose Image, or Likenesse that thinge (that is, that Sacramente) beareth. He addeth further, Deinde monendus est ex hac occasione, vt, si quid etiam in Scripturis audiat, quod Carnaliter sonet, etiamsi non intelligat, credat tamen Spirituale aliquid Significari: Moreouer vpon occasion hereof he must be taught, that, if he heare any thinge euen in the Scriptures, that sounde Carnally, yet ••e thinke, there is some Spiritual thinge meante by it.

M. Hardinge. The .26. Diuision.

Leauinge a number of places that might be alleged out of the Auncient Fathers, for the Confir∣mation of this mater, to auoide tediousnesse, I wil conclude with that most plaine place of Theodore∣tus, who speakinge of the outwarde signes of the Sacrament, saithe, that notwithstandi••ge they re∣maine

after the Mystical Blessinge, (171)* 1.239 in the proprietie of their former Nature, as those that may be seene and felte, no lesse then before: yet they are vnderstanded, and beleeued to be the thinges, whiche they are made by vertue of Consecration, and are woorshipped with Godly Honour. His woordes be these.* 1.240 Intelligūtur ea esse, quae facta sunt, & creduntur, & adorantur, vt quae illa ••••nt, quae creduntur. These Mystical Signes (saithe he) are vnderstanded to be those thinges, whiche they are made, and so they are beleeued, and are Adored, as beinge the thinges which they are beleeued to be. VVith whiche woordes Theodoretus affirmeth bothe the Real Presence, and also the Adoration. The Real Presence, in that he saithe, these outwarde Signes, or Tokens after Consecration to be made thin∣ges whiche are not seene, but vnderstanded, and beleeued, whereby he Signifieth the Inuisible thinge of this Sacrament, the bodie and Bloude of Christe. Adoration he teacheth with expresse termes, and that bicause through power of the Mystical Blissinge, the Signes be in existence, and in deede the thinges whiche they are beleued to be, soothely the Bodie and Bloude of Christe. For otherwise God forbidde, that Christen people shoulde be tought to Adore, and woorship the insensible Creatures, Breade, and VVine. Of whiche he saith, that they are Adored, not as signes, not so in no wise, but as be∣inge the thinges, whiche they are beleeued to be. Now I reporte me to the Christian Reader, whether this Adoration of the Sacrament, whereby we meane the Godly woorship of Christes Bodie in the Sacrament, be a newe deuise, or no, brought into the Churche but lately, aboute three hundred yeeres past, as M. Iuel maketh him selfe suer of it in his Sermon.

The B. of Sarisburie.

By these woordes of Theodorete, M. Hardinge thinketh him selfe hable, to prooue both Real Presence, and also Adoration of the Sacrament: and I doubte not, but the discrete Reader shal soone perceiue, he hath prooued as wel the one, as the other. Touchinge Real Presence Theodoretus speaketh nothinge, no not one woorde. His manner of spéeche séemeth rather to incline to Transubstantiation: whereunto notwithstandinge Theodoretus is an enimie, and thinketh it a greate folie proceedinge of ignorance, as it shal appeare. And, where as Theodoretus imagineth twoo menne to reason togeather by waye of a Dialogue, a Catholike manne, and an Heretike, M. Hardinge is faine for defence of his Doctrine, to take parte with the Heretique, and to vse his argumentes, as if they were Catholique. For thus the Heretique there saithe, euen as M. Hardinge nowe saithe, Symbola Dominici Corporis,* 1.241 & Sanguinis, alia quidem sunt ante Inuocationem Sacerdotis: Sed post Inuocationem mutantur, & alia ••iunt. The Sacramentes, or Signes of Christes Bo∣die, and Bloude, are one thinge before the Blissinge of the Priest: But after the Blissinge they are changed, and made other thinges: And he speaketh of the change of Substance, euen as M. Hardinge doothe. The Catholique man maketh answeare: ••igna My∣stica po••t Sanctificationē non recedunt a Natura sua. Manent enim in priori Substantia, & Figura, & Forma. Nay mary. The Mystical Signes after the Blissinge (of the priest) de∣parte not from their owne Nature. For they remaine in their former Substance, and Figure, and Forme.* 1.242 He saithe further, yet the same Breade, and Wine remaininge as they were before, are vnderstanded, and Beleeued, and Adoured, as the thinges, that they are Beleeued.

Here, Good Christian Reader, note by the waye: M. Hardinge saithe, The Nature, and Substance of the Breade and Wine, is vtterly abolished, and doone awaye: But the Catholique man saithe, The same Nature, and Substance remaineth stil, as it was before. If the Catholique mannes saieinge be Catholique, then M. Hardinges saieinge is not Catholique.

M. Hardinge wil replie,* 1.243 But these Signes are honoured. Euen so S. Au∣gustine saithe, Baptisma, vbicunque est, veneramur: VVee honour Baptisme, where so euer it be. But for further answeare hereto, vnderstande thou good Reader, that Theodorete was a Gréeke Bishop, and that the Graecians neuer vsed to geue godly honoure to the Sacrament vntil this day. Further vnderstande thou, that S. Ambrose, touchinge the Sacrament, writeth thus,* 1.244 Venisti ad altare: vidisti Sa∣cramenta posita super Altare: & ipsam quidem miratus es Creaturam. Tamen Creatura

solennis, & nota. Thou camest to the Aultar: thou sawest the Sacramentes layed vpon the same: and diddest maruel at the very Creature. Yet is it a Creature vsed, and knowen. Here S. Ambrose calleth the Sacrament a Creature, and that twise togeather in one place. I thinke, M. Hardinge wil not haue vs beléeue, that Theodoretus, be∣inge so godly a man, gaue godly honoure vnto a Creature.

But Theodoretus saithe, They are honoured. This is already answeared in the laste Obiection.* 1.245 For, as S. Augustine teacheth vs, In Sacramentes we muste consider, not, what they be in deede, but what they Signifie. And in this sense they are Understanded, and Beleeued, and Adoured, as by Signification beinge, or re∣presentinge the thinges, that are Beleeued.* 1.246 S. Augustine saithe, Sacramenta sunt Verba Visibilia, Sacramentes be Visible Woordes. But Woordes are oftentimes putte for the thinges, that are signified by the Woordes. So saithe S. Hilarie:* 1.247 Verba Dei sunt illa, quae enuntiant. The VVoordes of God be the very thinges, that they vtter, or Signifie. So Christe saith, My VVoordes be Sprite, and Life: bicause they be Instrumentes of Sprite,* 1.248 and Life. And so Origen saithe, Hoc, quod mo∣dò loquimur, sunt Carnes Christi. The very VVoordes, that I now speake, are the Fleashe of Christe.* 1.249 Euen in this sorte the Sacramentes are the Fleashe of Christe: and are so Understanded, and Beléeued, and Adoured. But the whole honour resteth not in them, but is passed ouer from them to the thinges, that be Signified.

M. Hardinge wil saie, By this Construction, Adorantur, is as muche to say, as, Non Adorantur: They are Honoured, that is, They are not Honoured: but onely leade vs to those thinges, that muste be honoured. Herein is none incon∣uenience. For so, it appeareth, Theodoretus expoundeth his owne meaninge.

His woordes immediatly folowinge are these: Confer ergo Imaginem cum Exem∣plari, & videbis similitudinem. Oportet enim Figuram esse Veritati similem. Compare therefore the Image, (that is, the Sacrament) with the paterne (that is, with Christes Bodie). For the Figure muste be like vnto the Truethe. Theodoretus calleth the Sa∣crament, an Image, a Resemblance, and a Figure. I thinke M. Hardinge wil not saie, that Images, Resemblances, and Figures be woorthy of Godly Ho∣nour. And hereunto very aptely agréeth S. Augustines Lesson touchinge the same: Qui Adorat vtile Signum diuinitùs institutum, cuius Vim, Significationem{que} intelligit, non hoc veneratur, quod videtur, & transit:* 1.250 sed illud potiùs, quò talia cuncta referenda sunt. He that woorshippeth a profitable Signe oppointed by God, and vnderstandeth the Power, and Signification of the same, doeth not woorship that thinge, that is seene with the eye, and passeth away: but rather he woorshippeth that thinge, vnto whiche al suche thinges haue Relation. Here S. Augustine thinketh it no inconuenience to say, We woorship the Signe, and yet Woorship it not. And this he speaketh, not onely of the Sacrament of Christes Bodie, but also of the Sacrament of Baptisme. For so he saithe further in the same place,* 1.251 Sicuti est Baptismi Sacramentum &c. As is the Sacrament of Baptisme, and the Celebration of the Bodie, and Bloude of the Lorde. VVhiche Sacramentes euery man, when he receiueth them, beinge instructed, knoweth, where∣to they belonge: that he may woorship them, not with Carnal bondage, but with the freedome of the Sprite.* 1.252 I might adde hereto the woordes of that moste fonde, and lewde Se∣conde Councel of Nice, Venerandas Imagines perfectè Adoramus: & eos, qui secùs confitentur, Anathematizamus. VVee doo perfitely Adoure the reuerende Images: and doo accurse them, that professe otherwise: And yet afterwarde they say, Honor Imagini exhibitus refertur ad Prototypum. The honour geuen to the Image, (is not geuen to the Image, but) redoundeth vnto the Paterne. Thus that Councel saithe, Images are honoured, That is to saie, They are not honoured.

Now let vs examine, what Construction M. Harding maketh vpon these woordes.

[ 1] Theodoretus saith, The Breade, and the Wine leaue not, or be not Changed from

theire Former Nature: That is to saie, by this newe exposition, They vtterly leaue theire Former Nature.

They remaine stil in theire Substance: that is to saie, (saith M. Hardinge) they remaine [ 2] not in theire Substance. Further M. Hardinge saith,

The Accidentes of Breade, and Wine be the Signes of Christes Bodie: The [ 3] Breade, and the Wine be no Signes.

The Uisible Accidentes, are made the Inuisible Bodie, and Bloude of Christe: [ 4] The Breade, and Wine are made nothinge.

The Signes be made the very self thinge, that is Signified, and that in existen∣ce, [ 5] and in deede. And so one thinge, at one time, and in one respecte, is Substance, and Accidente: Uisible, and Inuisible: and, as they terme it in the Schooles, Fun∣damentum, and Terminus: whiche was euer wonte to be called a Monster in Na∣ture. So many Errours are scarcely sufficient to mainteine one Erroure.

Nowe, I trust, the Christian Reader wil soone consider, howe soundely M. Hardinge hath discharged his promisse, and proued the Adoration of the Sacra∣ment. Uerily of al these Doctours, that he hath here alleged (Theodoretus onely excepted, in whom he would seeme to haue somme coloure of aide, who also is al∣ready clearely answeared) there is not one, that any waie maie be thought to touche▪ either the worshippinge of the outwarde Sacrament it self, or of Christe, as Pre∣sent in the Sacrament.

The greatest Doctours of that side saie, That, onles Transubstantiation be concluded, the people cannot freely worship y^e Sacrament, without occasion of Ido∣latrie. Nowe it is knowen, that Transubstantiation is a newe Fantasie,* 1.253 newly diuised in the Councel of Laterane in Rome. And D. Tonstal saith, that before that time it was free, and lawful for any man to holde the contrary.* 1.254 Wherefore it is li∣kely, That before that time, there was no suche Adoration. Otherwise, it must needes haue benne with greate danger of Idolatrie. But after that, as it is saide before,* 1.255 Pope Honorius tooke order, and gaue commaundement, that the people shoulde Adoure: Pope Urbanus added thereto a Newe Solemne Feast of Cor∣pus Christi daie: And Pope Clement confirmed the same with greate stoare of Pardonnes.* 1.256 This is the Antiquitie, and Petite Degrée of this Kinde of Adoration.

M. Hardinge. The .27. Diuision.

And where as, vtterly to abolishe this Adoration, he allegeth greate danger of idolatrie, in case the Priest doo not truely consecrate: thereto maie be answeared, that Iacob stoode in no danger of conscience,* 1.257 for that by the procurement of Laban, he laie with Lia in steede of Rachel:* 1.258 neither for the same was he to be charged with aduowtrie, because he meante good Faith, and thought him self to haue had the cōpany of his wife Rachel. So idolatrie is not to be imputed vnto him, that worship∣peth Christe with Godly honoure in the Breade not consecrate, whiche of good Faith he thinketh to be consecrate.* 1.259 Touchinge this case, S. Augustine hath this notable saieinge. VVe haue neede (saith he) to put a difference in our iudgement, and to knowe good from euel, for as muche as Sathan changinge his shape, sheweth him self as an Angel of light, least through deceite he leade vs aside to some perniciouse thinges. For when he deceiueth the senses of the Bodie, and remoueth not the minde from true, and right meaninge, wherein eche man leadeth a faithful life, there is no peril in religiō. Or if, when he faineth him self good, and dooth or saith those thinges, that of congruence perteine to good Angels, although he be thought to be good, this is not a perilouse or sickely erroure of Christian Faith.

But when, as by these thinges he beginneth to bringe vs to thinges quite contrarie, then to knowe him from the good sprite, and not to goe after him, it standeth vs muche vpon, diligently to watche, and take heede. Thus S. Augustine. This muche for the adoration of the Sacrament, or rather of Christe in the Sacrament, maie suffise.

The B. of Sarisburie.

The greate danger, and horroure of Idolatrie that hereof riseth,* 1.260 M. Hardinge thinketh maie easily vs salued by the example of Rachel, and Lea: and thus he brin∣geth in Goddes Mystical Prouidence for defence of open erroure: and thus teacheth vs in steede of Rachel to take Lea, and to honoure a Creature in steede of God.

Wherein it shalbe necessary briefly to touche, howe many wayes, euen by theire owne Doctrine, the poore simple people maie be deceiued, and yeelde the honoure of God to that thinge, that in theire owne iudgement is no God.

Thus therefore they saie,* 1.261 If the Priest chance to forgeate to putte wine into the Cuppe, and so passe ouer the Consecration without Wine:

Or, if the Breade be made of any other,* 1.262 then wheaten floure, which maie possi∣bly, and easily happen:

Or, if there be so muche Water in quantitie, that it ouercome, and alter the Nature of the Wine:* 1.263

Or,* 1.264 if the Wine be changed into Uineger, and therefore cannot serue to Con∣secration:

Or,* 1.265 if there be .xiij. Cakes vpon the Table, and the Priest for his Consecration determine onely vpon twelue, in whiche case they saie, Not one of them al is Con∣secrate:

Or,* 1.266 if the Priest dissemble, or leaue out the Woordes of Consecration: or, if he forgeate it, or minde it not, or thinke not of it: In euery of these, and other like defectes, there is nothinge Consecrate, and therefore the people in these cases, ho∣nouringe the Sacrament, by theire owne Doctrine geueth the Glorie of God to a Creature: whiche is vndoubted Idolatrie.

And that the folie hereof maie the better appeare, one of them writeth thus,* 1.267 Quod si Sacerdos, &c. If the Priest hauinge before him sundrie Cakes at the time of Con∣secration, doo minde onely, and precisely to Consecrate that onely Cake, that he holdeth in his hande, some saie, the reast be not Consecrate: but saie thow, as Duns saith, They be al Conse∣crate. Yea further he saith, If the Priest doo precisely determine to Consecrate onely the one half parte of the Cake, and not likewise the other half, that then, the Cake beinge whole, that one parte onely is Consecrate, and not the other.

Pope Gregorie saith, If the Priest be a knowen aduouterer, or Fornicatour, and con∣tinewe stil in the same,* 1.268 that his Blissinge shalbe turned into Cursinge: and that the people knowinge his life, and neuerthelesse hearinge his Masse, committe Idolatrie.

In this case standeth the simple people: So many waies, and so easily they maie be deceiued. For notwithstandinge they maie in some parte knowe, the prie∣stes life, and open dealinge, yet howe canne they be assured of his secrete Woordes, of his Intention, of his Minde, and of his Wil? Or if they cannot, howe canne they safely Adoure the Sacrament, without doubte, and danger of Idolatrie?

But they them selues see wel, it cannot be:* 1.269 and therefore haue diuised a simple poore healpe of theire owne. They saie,* 1.270 We maie not Adoure the Sacrament, but vnder a Condition, that is to saie, If it be Consecrate. And so saith Thomas Salis∣buriensis,* 1.271 Nullus quantumcunque sit simplex, vel quantumcunque sit discretus, debet praecisé credere, hoc esse Corpus Domini: Sed cum hac conditione, si in Consecratione ri∣tè sint acta omnia. Aliter enim asseret de Creatura, quod ipsa sit Creator: & ita esset Idolola∣tria. Noman, be he neuer so simple, or neuer so wise, ought precisely to beleue, that this is the Bodie of our Lorde, that the Priest hath Consecrate, but onely vnder this condition, If al thin∣ges concerninge the Consecration be donne, as apperteineth. For otherwise he shal auouche a Creature to be the Creator: whiche were Idolatrie. By this Doctrine M. Hardinge teacheth the people thus to kneele downe, and to Adoure the Sacrament: If thou ••e God in deede, then I woorship the: But, if thou be not God, then I wil not woorship thee.

Thus Arnobius saith, The Heathens in olde time were woonte to call vpon Iup∣piter, Siue tu Deus es, siue tu Dea es: Whether thou be a God, or a Goddesse, wee cal vpon thee. Thus Goddes people is leadde, to geue the honour of God, they cannot tel, vnto what: and to honour a Creature in steede of God.

Yet must al this be excused by the example of Rachel, and Lea.* 1.272 As if M. Harding woulde reason thus: Iacob by Goddes special Prouidence, knew Lea in stéede of Rachel:

Ergo, Wée may safely Adoure a bare Creature with godly honoure: and say vnto it: Thou art our God: Thou madest Heauen & Earth: wée haue none other God but thée: and al this without peril of Idolatrie. He woulde not thus da••ly, if he knew, what it were to bestow Goddes Glorie, vpon that thinge, that is no God.* 1.273 Certainely, this is not the worshipping of God in Sprite, and Trueth.

S. Martine was muche more circumspecte in this case, as may wel appeare by that, is written of him. For when the Diuel came vnto him, & tooke vpon him to be Christe, and therefore required him, to boowe downe, and to geue him honour:* 1.274 No saide S. Martine, I cannot tel whether thou be Christe, or no. Onlesse I see Christ in the same shape, and forme, that he was Crucified in vpon the Crosse, I wil not Adoure him in any wise. S. Augustine saith, Audistis quia Messias Christus est: audistis quia Christus vnctus est. Non sic posuit Iacob Lapidem vnctum, vt veniret, & Adoraret: alioqui Idololattia est,* 1.275 non Significatio Christi. Yee haue hearde, that Messiasis Christe: ye haue hearde, that Christe is the Annointed. Iacob did not erecte the Annointed stoane, to the intente to come, and to Adoure it. Otherwise, it is Idolatrie, and not a Signification of Christe. Theophilus being sometime demaunded,* 1.276 wherefore he woulde not Adoure the Emperour, as the manner then was, with godly honour, made answeare thus, Quia non ad hoc in∣stitutus est Imperator, vt Adoretur: Sed vt legitimo honor•• honoretur: Bicause the Em∣perour is not appointed, to thende wee should honour him, as God: but that wee should geue him that honour, that vnto him apperteineth. So, if M. Harding wil likewise demaunde, wherefore wée Adoure not the Sacrament with godly honour, the godly simple man may make him this answeare: Bicause it was ordeined reuerently to be receiued, and not to be Adoured: as a Sacrament, and not as God. For in al the Scriptures, and holy Fathers, wee haue neither Commaundement to force vs hereto, nor Example to leade vs hereto. Wée Adoure the Bodie of Christe, not onely for the turninge of an hande, while the Priest is hable to holde vp the Sacrament, & that with doubte of our selues, whether wée doo wel, or no, whiche thinge is vtterly vncomfortable, and dangerous, & ful of terrour to the conscience: But wée worship that Blessed, and Glorious Bodie, as that Blissed Martyr S. Stéeuin did, beinge in Heauen at the Right Hande of the Power of God, and therefore without doubte, and danger: and that at al times, and for euer: and wée beléeue, and confesse, that Iesus Christ, euen in the Nature, and Substance of our Fleashe, is the Lorde in the Glorie of God the Father.

FINIS.

Notes

• * 1.1

  The .159. vntrueth, ioyned vvith a sclander.
• * 1.2

  Iohan. 1.
• * 1.3

  Actor. 4.
• * 1.4

  Esai. 9.
• * 1.5

  2 Timoth. 3.
• * 1.6

  Philippen. 2.
• * 1.7

  Augustin. Epist. 146.
• * 1.8

  De Cōse. Dist. 1. Apos••olica.
• * 1.9

  Ambros. in Lu∣cam li. 2. ca. 2.
• * 1.10

  Sacramēt. Signe.
• * 1.11

  De Consecrat.
• * 1.12

  Dist. 2. Sacrif. Pet. Lombard. li. 4. Dis••. Samari∣tanus.
• * 1.13

  Roman. 4. Sig∣naculum Iusti∣tiae Fidei.
• * 1.14

  Augustin. De Doctrin•• Chri∣stiana. li. 2. ca. 1.
• * 1.15

  De Consecr. dist. 2. Signu••.
• * 1.16

  1. Iohan. 1.
• * 1.17

  Chrysost. in. 1. E∣pist. ad Corinth. Hom. 7.
• * 1.18

  Augustin. contr•• Maximinum. li. 3. ca. 22.
• * 1.19

  Plato.
• * 1.20

  Augustin. in Io∣han. tractat. 26.
• * 1.21

  Rabanus Ma••∣rus. li. 1. ca. 31.
• * 1.22

  Augustin. De Doctrin. Christ. li. 3. ca. 5.
• * 1.23

  Extra de Cele∣bra. Missar.
• * 1.24

  Clem. li. 3. ti. 16. Ca. Si Dominū.
• * 1.25

  Apocalyp. 21.
• * 1.26

  Iohan. 6.
• * 1.27

  Cypri. li. 1. ep. 6.
• * 1.28

  Hieronym. in Malachi. ca. 1.
• * 1.29

  Augustin. con∣tra Fulgentium ca. 6.
• * 1.30

  The .160. Vn∣truthes fine to∣geather, in the reporte of foure vvordes.
• * 1.31

  Tertull. contr•• Marcion. li. 4.
• * 1.32

  In Epistola quadam ad Smyrnēses▪ vt citatur à Theodore∣to in Poly∣morph. li. 4•• 〈◊〉〈◊〉Haere∣ses. ca. 34.
• * 1.33

  The .161. Vn∣trueth. For Ire∣naeus meaneth not the Formes, or Shevves of Breade, but the Substance of ve∣ry Breade it self.
• * 1.34

  Theodoret. Dia∣logo. 2.
• * 1.35

  Theodoret. in Polymorpho.
• * 1.36

  Chrysostom. in Epist. ad Hebrae. Homil. 16.
• * 1.37

  Augustin. Epist. 23.
• * 1.38

  Secūdum quen∣dam Modum.
• * 1.39

  Irenaeus li. 4 ca. 34.
• * 1.40

  Irenaeus eodem loco.
• * 1.41

  Ibidem.
• * 1.42

  Secundum nos. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.43

  Ir••naeus li. 5.
• * 1.44

  Augustin. in li∣bro Sententia∣rum. senten. 338. Et in Iohan. tra∣ctatu. 26.
• * 1.45

  Hieronym. in Psalm. 147.
• * 1.46

  Veriùs.
• * 1.47

  In Ser•••••• de Coena Domini▪
• * 1.48

  Homi. 5. De Pascha.
• * 1.49

  So S. Hi∣lane saithe, Christ dvvel¦leth in vs Naturally by the vva∣ter of Bap∣tisme. De Trini∣••a. li. 8.
• * 1.50

  Lib. 8. De Tri∣nitate.
• * 1.51

  Iohan. ••.
• * 1.52

  August••in. Ioh•••• Tractatu. 26.
• * 1.53

  Cyprian. lib. 1. Epist. 6.
• * 1.54

  Augustin. in Io∣han. tracta. 26.
• * 1.55

  Constitut. Apo∣stolicarum. li. 8. ca. v••t.
• * 1.56

  In Leuir. li. 1. ca. 4.
• * 1.57

  Hesychiu•• speaketh these vvoordes, not of the Sacramēte, but of Christ him selfe.
• * 1.58

  Chrysost. in Epi∣sto. ad Hebrae.
• * 1.59

  Homi. 16.
• * 1.60

  Tertullian. de Baptismo.
• * 1.61

  Chrysost. in Epist. ad Roma.
• * 1.62

  Homi. 10.
• * 1.63

  Hesychius in Leui. li. 1. ca. 2.
• * 1.64

  August. in Iohā. tracta. 26.
• * 1.65

  Origen in Leui. Homi. 7.
• * 1.66

  Inter Decre. Bo∣nifac. 1. Decre. 3.
• * 1.67

  12. Quaest. 2. Nulii liceat. Leuiti. 27.
• * 1.68

  Origen. in Le∣uiticum hom. 13.
• * 1.69

  Li. 8. ca. 13▪
• * 1.70

  Theodoret. 〈◊〉〈◊〉Psal. 110.
• * 1.71

  Augustin. in Sermone ad Infantes. Cita∣tur à ••eda. 1. Corin. 10.
• * 1.72

  The .162. vn¦truth. Mis∣reportinge the Scrip∣tures, the Councels, and Anciēt Fathers.
• * 1.73

  Constan∣cie.
• * 1.74

  The .16••. Vntruthe. For these Speaches vvere neue•• knovven, nor hearde of in any time of the Ancient Fathers.
• * 1.75

  The .164. Vntrueth. For the Breade, and VVine re∣maine stil, as shal ap∣peare in the tenthe Ar∣ticle.
• * 1.76

  The .165. Vntrueth. As maye more large∣ly appeare by the Fifthe, and the Sixthe Article.
• * 1.77

  Prouerb▪ 28. Epiphan li. 2. De ••••••••manitis.
• * 1.78

  Zachar. 7. Iob. 41.
• * 1.79

  Hilarius de Trinitate li. 6. ca. 84.
• * 1.80

  The .166. Vn∣truethe, Often auouched, and neuer prooued. These vvordes perteine onely to Christe him selfe: And no∣thinge at al vn∣to the Sacramēt.
• * 1.81

  A vaine additi∣on. For S. Au∣gustine saithe▪ The Bodie of Christe it selfe is receiued of al men vnto life, and of no man vnto iudgemēt.
• * 1.82

  In Iohan. tractat. 27.
• * 1.83

  Cyrillus in A∣polog••tico.
• * 1.84

  In Edicto Im∣peratoris Iusti. inter Decret•• Iohan. 2.
• * 1.85

  Concil. Chalce∣don. Actio. 1.
• * 1.86

  Augustin. De Doctrina Chri∣stiana. li. 3. c. 16. Origen. in Leui. hom. 7.
• * 1.87

  Augustin in Psalm. 98.
• * 1.88

  Chrysost. in Io∣han. hom. 47.
• * 1.89

  Chrysost. ad po∣pul. Antiochen. homi. 21.
• * 1.90

  Galat. 3.
• * 1.91

  Iohan. 6.
• * 1.92

  Iohan. 15.
• * 1.93

  Gregorius Nys∣sen. in vita Mo∣sis.
• * 1.94

  Origen. in Exo. ca. 15. homi. 7.
• * 1.95

  Nazianzen. in Psalm. 44.
• * 1.96

  Epist. ad Fla••ianum Constanti∣nopolitanū Episc. C. 5.
• * 1.97

  1. Cor. 2.
• * 1.98

  In Iohan. li. 4. Ca. 15.
• * 1.99

  The .167. Vn∣trueth For nei∣ther vvas there any such errour defēded by Ne∣storius, nor any suche Canon e∣uer mooued in that Councel.
• * 1.100

  Vide Ana••hematif. 11.
• * 1.101

  Item ad Theodosi▪ de recta fide & li. 2. ad Reginas de recta ••i∣de.
• * 1.102

  Philip. 2.
• * 1.103

  Hebrae. 10.
• * 1.104

  Psalm. 96.
• * 1.105

  Apoc. 5.
• * 1.106

  Plin. Saepè respi∣ciendum est ad Titulum.
• * 1.107

  Iohan. 6.
• * 1.108

  Augustin. in Psalm. 109.
• * 1.109

  Augustin. in Psalm. 118.
• * 1.110

  Augusti. in Sex. Caput Iohānis.
• * 1.111

  Spiritual Eatinge.
• * 1.112

  Augustin. De Verbis Apostoli. Sermo. 2.
• * 1.113

  Basil. in Psal. 33.
• * 1.114

  Baesilius in ••x∣hortatione ad Sanctum Baptis. Augustin. cita∣tur a Beda.
• * 1.115

  1. Corin. 10.
• * 1.116

  Chrysost. in epis. ad Ephesi. ho. 20.
• * 1.117

  Rabanus Mau∣rus, li. 1. ca. 31.
• * 1.118

  M. Harding vn∣truely allegeth the Councel of Ephesus.
• * 1.119

  To eate God.
• * 1.120

  Ephesi. 5.
• * 1.121

  Hebrae. 2.
• * 1.122

  Galat. 2.
• * 1.123

  Galat. 6.
• * 1.124

  Actor. 4.
• * 1.125

  De Conse. Dist. 2. Christus.
• * 1.126

  In Margine.
• * 1.127

  Chryso. Citatur à Cassiodoro in Psal 17.
• * 1.128

  Hilarius in Psalm. 143.
• * 1.129

  Cyrillus ad Re∣ginas.
• * 1.130

  Augustin in Psalm. 33.
• * 1.131

  Iohan. 1.
• * 1.132

  Augustin. in Psalm. 109.
• * 1.133

  Iohan. 9.
• * 1.134

  The .168. Vn∣trueth. For there vvas no suche Doctrine mooued in the Councel of E∣phesus.
• * 1.135

  Tranesubstati∣ation vvas but lately founde, in the Councel of Laterane in Rome. an. 12••5.
• * 1.136

  Dissensi∣on.
• * 1.137

  Demaratus.
• * 1.138

  1. Cor. 1.
• * 1.139

  Galat. 2.
• * 1.140

  August. Epist. 9.
• * 1.141

  Tertullian. li. 4. contra Marcion.
• * 1.142

  Hieronym. in Matthae. li. 1. c. 1.
• * 1.143

  Hieronym. in Prooemio in E∣pist. ad Gala∣tas.
• * 1.144

  Socrat. li. 1. c. 6.
• * 1.145

  Sozom. li. 1. c. 16.
• * 1.146

  Dissēsion Cōcomi∣tantia.
• * 1.147

  2. Corin. 11.
• * 1.148

  Rom. 8.
• * 1.149

  Ni. Lyra in Pro∣logo in Genesim.
• * 1.150

  1. Corin. 13.
• * 1.151

  2. Corin. 10.
• * 1.152

  1. Corin. 3.
• * 1.153

  1. Corin. 10.
• * 1.154

  1. Timoth. 6.
• * 1.155

  Profanas ver∣borū nouitates. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.156

  Epiphanius con∣tra Semiarian. lib. 3.
• * 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.158

  Socrat li. 1. ca. 8.
• * 1.159

  August. contra Maximinum. li. 3. Ca. 14.
• * 1.160

  Firmatum est.
• * 1.161

  Concil. Floren••. Sessione vltim••.
• * 1.162

  Beno in vita ••ildebrandi.
• * 1.163

  Ecclesiast. Hierar. ca. 5.
• * 1.164

  Epiphanius in Anchorato. Pachymeres. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.165

  Abdias in An∣drea.
• * 1.166

  Ambrosius in Lucam. li. 10. ca. 22.
• * 1.167

  Homi. 5. in Diuerso•• Euangelij locos.
• * 1.168

  Matth. 8.
• * 1.169

  Luke. 7.
• * 1.170

  Origen. in di∣uersos Euangelij locos homi. 1.
• * 1.171

  Cometh to vs. Matth. 28.
• * 1.172

  Numeri. 10.
• * 1.173

  1. Regum. 4.
• * 1.174

  Origen. in di∣uersos Euang. locos. homi. 5.
• * 1.175

  Absens Corpore. Luke. 14.
• * 1.176

  Augustin. in Iohan. tractatu. 50.
• * 1.177

  The inuisible thinge of the Sacramente is the Bodie, and Blonde of Christ beinge in Hea∣uen.
• * 1.178

  In Sermo∣ne de Coena Domini.
• * 1.179

  August. contra Donatist. li. 3. ca. 10.
• * 1.180

  In. 10. cap. prioris ad Corinth.
• * 1.181

  The .169. Vn∣trueth. For S. Chrysostome affirmeth no Real praesencet but onely auan∣ceth our mindes into Heauen.
• * 1.182

  This Bodie here represen∣ted by this Sa∣crament.
• * 1.183

  In the presence of the Sacra∣mēt: but not to the Sacramente.
• * 1.184

  This Praier is directed vnto Christe him self: not vnto the Sacrament, nor to any thinge Really con∣teined in the Sacramente.
• * 1.185

  By a Mystical manner of spea∣che Christe en∣treth into our bodies, vvhen vve receiue the Sa∣crament of Christe into our Bodies.
• * 1.186

  Chrysost. in. 1. Corin. homi. 24.
• * 1.187

  Chryso. in Ope∣re Imperfecto homi. 11.
• * 1.188

  Chrysost. in. 1. Corin. homi. 24.
• * 1.189

  De Con••. Dist. 2. Semel mortuus.
• * 1.190

  De Cons Dist. 2. Quia Corpus.
• * 1.191

  Ephe. 3.
• * 1.192

  Augustin. Cita∣tur a Beda in. 1. Corinth. 10.
• * 1.193

  Gregori. in Io∣bum li. 29. c. 38.
• * 1.194

  Hi••ronym. ad Paulam, & Eu∣stochium.
• * 1.195

  Ambros de his, qui initiantur Mysterijs. Ca. 3.
• * 1.196

  De Spiritu Sancto. li. 3. ca. 1••. psal. 96.
• * 1.197

  Esai. 66.
• * 1.198

  In Psal. 98.
• * 1.199

  Esai. 66.
• * 1.200

  Deut. 6. 10.
• * 1.201

  Matth. 4.
• * 1.202

  VVe eate Christ sittinge in Hea∣uen: And so vvee Adoure him, not lieing vnder Accidentes, but sittinge in Hea∣uen.
• * 1.203

  Ioan. 6.
• * 1.204

  Ambrosi. in Ser∣mone. 18. De Ma∣ria Magda••••na.
• * 1.205

  Ambrosi. in ••u∣cam. li 10. Ca. 24.
• * 1.206

  Ambrosi. in Ser∣mone. 58. De Ma∣ria Magdalena.
• * 1.207

  August. De cog∣nitione verae vi∣tae. Cap. 42.
• * 1.208

  Augustin. in Psalm. 39. Coloss. 3.
• * 1.209

  Augustin. in Psalm. 98.
• * 1.210

  Hebrae. 6.
• * 1.211

  Actor. 9.
• * 1.212

  Hieronym. ad Paulam & Eu∣stochi.
• * 1.213

  Chrysost. in Mar∣cum Homil. 14.
• * 1.214

  Epist. 120. ca. 21.
• * 1.215

  In Psal. 21.
• * 1.216

  The .170. Vn∣trueth, Stan∣dinge in vntrue interpretation. M. Harding ad∣deth (••t) of his ovvne.
• * 1.217

  Philippen. 2.
• * 1.218

  Hebrae. 2.
• * 1.219

  Ephesi. 1.
• * 1.220

  Actor. 13.
• * 1.221

  Roman. 10.
• * 1.222

  Actor. 4.
• * 1.223

  Augustin. in Psalm. 22.
• * 1.224

  Augustin. in eundem Psalm.
• * 1.225

  It.
• * 1.226

  Augustin. Do∣mini. quinta post Trinita. Sermo. 1.
• * 1.227

  This Conclusiō is not vvel con∣sidered. For the Heathens neuer vvoorshipped Bacchus, and Ce∣res vnder the for¦mes of Breade, and VVine.
• * 1.228

  Cicero De Na∣tura Deorum.
• * 1.229

  Iuuenalis.
• * 1.230

  De Co••se. dist. ••. Can. No•• autē.
• * 1.231

  By this vvoord Forme S. Augu∣stine meaneth the Substance, and Kinde of Breade.
• * 1.232

  The Acciden∣tes of the Bread are after Conse∣cration, as they vvere before.
• * 1.233

  August. contra Maximinum. li. 3.
• * 1.234

  Concil. Nicen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. ad Cae∣sarium Mona∣chum.
• * 1.235

  Augustin. de V∣tilitate Poeni∣tentiae.
• * 1.236

  1. Corinth. 10.
• * 1.237

  Bertramus, De Sacramen. Eu∣charistiae.
• * 1.238

  Augustin. De Catechizandis Rudibus. ca. 26.
• * 1.239

  The .171. Vn∣trueth, for The∣odoretus saith, Manent in pri∣ori Substantia. By M. Hardinges constructiō, the outvvarde Sig∣nes are Christes Bodie, and must be vvoorshipped vvith Godly Honour.
• * 1.240

  Dialo. 2.
• * 1.241

  Theodoret. Dia∣logo. 2. Inconfu∣sus.
• * 1.242

  Vt quae sint illa▪ quae creduntur.
• * 1.243

  Augustin. Epist. 164.
• * 1.244

  Ambros. De Sa∣cram••t. li. 4. c. 3.
• * 1.245

  Augustin. Con∣tra Maximin. li. 3.
• * 1.246

  Augustin. con∣tra Faustū Ma∣nichae. li. 19. c. 15.
• * 1.247

  Hilari. De Tri∣ni. li. 6.
• * 1.248

  Iohan. 6.
• * 1.249

  Origen in Nu∣••er. Homil. 23.
• * 1.250

  Augustin. De Doctrina Chri∣••••••••••. li. 3. ca. 9.
• * 1.251

  Augustin. in eo∣dem Capite.
• * 1.252

  To woorship Baptisme.
• * 1.253

  Anno Domin•• 1215.
• * 1.254

  Tonst. Lib. 1. D•• Sacramen. Eu∣charistiae. fo. 46••
• * 1.255

  Extra De Cele∣bratione Missa∣rum.
• * 1.256

  Clemen. li. 3. ti••. 16. Si Dominū.
• * 1.257

  〈◊〉〈◊〉2. 9••
• * 1.258

  A very simpl•• defense of ma∣nifest Idolatri••. Euen so the I∣dolaters thought their Idole of good Faithe to be ve∣ry God.
• * 1.259

  ••••••hi. 60.
• * 1.260

  Doubtes touchinge Consecra¦tion.
• * 1.261

  Thom. par. 3. q. 83.
• * 1.262

  Iohan. De Bur∣go. Pupilla oculi cap. 3.
• * 1.263

  Idem.
• * 1.264

  Idem.
• * 1.265

  Cerson contra Floretum lib. 4.
• * 1.266

  Extra. De Cele∣bra. Missar. de Homine.
• * 1.267

  Summa Ange∣lica. Euchari∣stia. 26.
• * 1.268

  Dist. 81. Si qui.
• * 1.269

  Thom. in lib. 3
• * 1.270

  Senten. Dist. 9.
• * 1.271

  Thomas Salis∣burien. De Ar∣te praedicandi. Cap. 25.
• * 1.272

  Arnob. li. 3. Gene. 29.
• * 1.273

  Iohan. 6.
• * 1.274

  Sulpitius in Vita Martini.
• * 1.275

  Augustin. in Iohan. tracta. ••
• * 1.276

  Theophilus con∣tra Autolycum. lib. 1.