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 XXI. ARTICLE, OF LORDE, AND GOD. (Book 21)

The B. of Sarisburie.

Or, that then any Christian man called the Sacramente his Lorde, and God.

M. Hardinge. The .1. Diuision.

This woorde Sacrament (as is declared before) is of the Fathers taken two waies (239)* 1.1 Either for the onely outward formes of Breade,* 1.2 and VVine, whiche are the holy Signe of the very Body, and Bloude of Christe present, and vnder them conteined: Or for the whole substance of the Sacrament, as it consisteth of the outward formes, and also of the very Body, and Bloude of Christe (240)* 1.3 verily Present,* 1.4 (240) whiche S. Augustine calleth the Inuisible grace, and the thinge of the Sacrament. (240) And Ireneus calleth it, Rem Coelestem, the Heauenly thinge, as that other, Rem Terrenam, the Earthly thinge. Taken the first waie, (As emonge the learned Fathers it was neuer, taken) No Christen man euer honoured it with the name of Lorde and God. For that were plaine Idolatrie, to attribute the name of the Creatour, to the Creature. But taken in the seconde signifi∣cation, (As no Ancient Father euer tooke it) It hath alwaies of Christen people, and of the learned Fathers of the Churche, ben called by the name of Lorde, and God. And of right so ought it to be, for elles were it impietie, and a denial of God, not to cal Christ the Sonne of God, by the name of Lorde, and God, who is not onely in trueth of Fleashe, and Bloude in the Sacrament, after whiche maner he is there, Ex Vi Sacramenti, but also the inseparable coniunction of bothe Natures in vnitie of person, Ex necessaria concomitantia, VVhole Christe, God and man. That the holy Fa∣thers called the Sacrament taken in this sense, Lorde and God, I might prooue it by many places: the rehearsal of a fewe may serue for many.* 1.5 Origen in a Homilie speaking reuerently of this blessed Sa∣crament, saith, that when a man receiueth it, our Lorde entreth vnder his roofe, and exhorteth him that shal receiue it, to humble him selfe, and to saie (241)* 1.6 vnto it: Domine non sum dignus, vt intres sub tectum meum, I Lorde am not worthy that thou enter vnder my Roofe.

The B. of Sarisburie.

Who so euer erreth in this Article, committeth Idolatrie, and geueth Goddes honoure to a corruptible creature, that is no God. Therefore it behooued M. Har∣dinge, herein to leaue his gheasses, and to allege none, but good, substantial, and weighty reasons: and that, so muche the more, for that none of the Olde Catholique Fathers euer, either erected Temples, or Proclaimed Holy Daies in the name of the Sacrament, or euer willed the People to Adoure it, as the Maker of Heauen, and Earthe: or to beléeue in it, or to calle it God.

This notwithstanding, y^e reasons, that M. Harding hath here founde out, are so sclender, & so simple, & guilefully, and vntruely geathered, that his frēdes of y^t side maie happili suspecte, he hath vsed some collusiō, to betraie their cause. But to take awaie occasion of cauil, first wée stedfastly beléeue, & plainely confesse, that Christe is the Sonne of God,* 1.7 Uery God, of Uery God: That he is the True God, and life euer∣lastinge: That he is God Blissed for euer: and that, Who so euer trusteth in him, shal neuer be confounded. And wée vtterly deteste, and accurse the Arians, the Nestorians, the Photinians, and al other like Heretiques, that either haue taught, or any waie doo teache the contrary. Neither is this question mooued of Christ him selfe, vnto whom, we knowe, al manner godly Reuerence, & honoure is be we, but onely of the Mystical Breade, whiche, by the witnesse of the Catholike learned Fathers, is not Christe him selfe, but onely a Sacramente of Christe. Whiche Sacramente, Ireneus saithe, standeth of two thinges, the one Earthly, the other Heauenly:

not, that the one is Really lapped vp, or shutte within the other, wherein reasteth M. Hardinges errour:* 1.8 but, that, as Chrysostome saithe, The one is Sensible, the other Intelligible: as it is also in the Sacramente of Baptisme: Or, that, as S. Augustine saithe,* 1.9 The one parte is the Signe, the other the thinge Signified: Or, that, as Tertullian saithe, The one parte is the Figure, the other the thinge Figured.

The Sacramente is the Earthely thinge: Christes Bodie is the Heauenly thinge.* 1.10 The Sacrament is Corruptible: Christes Bodie is Glorious. The Sacra∣mente is laide vpon the Table: Christes Bodie is in Heauen. The Sacramente is receiued into our Bodies: Christes Bodie is onely receiued into our Soules.

For manifeste proufe of this difference, S. Augustine writeth thus: Huius rei Sacramentum alicubi quotidi••, alicubi certis interuallis dierum in Dominico praepa∣ratur,* 1.11 & de Mensa Dominica sumitur, quibusdam ad vitam, quibusdam ad exitium: Res verò ipsa, cuius est Sacramentum, omni homini ad vitam, nulli ad exitium, quicunque eius particeps fuerit: The Sacramente of the Bodie of Christe is prepared in the Churche, in some places euery daie, in somme places vpon certaine daies: and is receiued from the Lordes Table, of some vnto life, of some vnto Condemnation. But the thinge it selfe, (that is, the Bodie of Christe, beinge in Heauen) whereof it is a Sacramente, is receiued of eueryman vnto life, and of noman to Condemnation: who so euer be partetaker of it.

Againe he saithe,* 1.12 Qui non mane•• in Christo, &c. He that abideth not in Christe, nor hath Christe abidinge in him, doubtelesse he eateth not his Fleashe, not drinketh his Bloude, notwithstandinge he Eate, and Drinke the Sacrament of so greate a thinge vnto his iudgemen∣te. By these fewe examples it is plaine, that the Sacramente of Christes Bodie is one thinge, and Christes Bodie it selfe is an other thinge: and that in Common, and natural manner of speache neither is Christes Bodie, the Sacramente: nor the Sacramente, Christes Bodie.

By these woordes of Ireneus, M. Hardinge, as he hath no manner likelyhoode to prooue, that he séekethe for, so he vtterly ouerthrowethe his whole fantasie of Transubstantiation. For Ireneus calleth the Earthely parte of the Sacra∣mente, not the Formes, and Accidentes, as M. Hardinge imaginethe, but the very Substance, and Nature of the Breade, and that sutche Breade, as increasethe, and nourrishethe the Substance of our Fleashe.* 1.13 For so he writeth, Ex quibus augetur & con∣sistit Carnis nostra Substantia.

But Origen teachethe vs, when wée receiue the Sacramente, to saie, Domme, non sum dignus, Therefore, saithe M. Hardinge, the Sacramente was called Lord, and God. Alas, what a miserable case is this, that cannot possibly stande without Falsifieinge, and Mayminge of the holy Fathers? Of the Falsi••ieinge, af∣terwarde. But touchinge the Mayminge, and manglinge of these woordes of Ori∣gen, yf it might haue pleased M. Hardinge, to haue reported them whole, as he founde them, there had ben no manner cause of doubte.

For thus the woordes lie: Intrat etiam nunc Dominus sub tectum Credentium duplici Figura, vel more, &c. Euen nowe the Lorde entrethe vnder the roufe of the Faith∣ful, by two sundrie waies. For euen nowe, when the Holy, and Godly Bishoppes enter into your house, then throwgh them the Lorde entreth. And be thow persuaded, as yf thow re∣ceiuedst the Lorde him selfe. And when thow receiuest that Holy Meate, and that vncor∣ruptible Banket, the Lorde entret vnder thy roufe.

Our Lorde (saithe Origen) entreth vnder our roufe, bothe when wee receiue a Holy man, and also when wee receiue the Holy Sacrament. And as Christe entreth into vs by the one, so doothe he also enter into vs by the other. So saithe the same lear∣ned Father writing vpon the Gospel of S. Mathew:* 1.14 Qui Discipulos Christi tradit, ipsum Christum tradit: Who so betraieth the Disciples of Christe, betraieth Christe him selfe. Now, if M. Hardinge wil say by force of these woordes, that Christe

entreth Really, and Substantially into our mouthes, then must he also saye, that Christe likewise entreth Really, and Substantially into our material houses.

But for ful Resolution hereof, S. Ambrose saithe, That the Bodie of Christe it selfe entreth not into our Bodies. Thus ••e writeth: Non iste Panis,* 1.15 qui vadit in ventrem: sed Panis Vitae aeternae, qui animae nostrae substantiam fulcit. Christes Bodie is not the Breade, that entreth into our bellie: but the Breade of euerlasting life, that feedeth the Substance of our Soule. And therefore S. Cyprian saithe,* 1.16 The Bodie of Christe is the meate of our Soule, not the meate of our Bodie▪ For this cause Origen him selfe in the selfe same Homilie saith thus, Domine, non sum dignus, vt intres sub ••ectum meū. Sed tantùm dic verbo: tantùm veni Verbo. Verbū est aspectus tuus▪ Lorde, I am not woor∣thy, that thou shouldest enter vnder my roufe. But onely speake the woorde: Onely come by thy woorde: thy woorde is thy sight. Againe he saithe,* 1.17 Per Euangelistarum prae di∣cationem: per sui Corporis Sacramentum: per gloriosae Crucis Signaculum nobiscum Deus, & ad nos, & in nobis: God is with vs, and commeth to vs, and is within vs, by the Preachinge of the Euangelistes: by the Sacrament of his Bodie: and by the Signe of the glo∣rious Crosse. Likewise againe, Fideles credunt Aduentum Verbi,* 1.18 & libenter recipiunt Dominum suum: The faithful beleeue the comminge of the Woorde, and gladly receiue their Lorde.

So saithe S. Augustine, Sancti, qui sunt in Ecclesiâ, accipiunt Christum in manu, & in fronte: The holy men, that be in the Churche, receiue Christe in their hande,* 1.19 and in their forehead. So likewise Tertullian, Cùm te ad fratrum genua protendis, Chri∣stū contrectas: When thou fallest downe, to touche thy bretherns knees, thou touchest Christ.

Thus is Christe Touched: thus is Christe Receiued: thus is Christe Present: thus Christe Entreth vnder our roufe. As Christe entreth into vs by a Godly Mi∣nister, by his Woorde, by the Sacramente of Baptisme, by the Crosse, and by the Poore, euen so he entreth into vs by the Sacramente of his Bodie, and Bloude: ••uen so, I say, & none other wise. And at euery such entringe of Christe wee ought to saye: O Lorde, I am not woorthy, that thou I shouldest enter vnder my roufe.

Now, if these woordes be sufficient to prooue, that the Sacrament was called Lorde, and God, then are the likewise sufficient to prooue, that the Water of Baptisme, that the Woorde of God, that a Crosse drawen in the forehead, and that a godly Bishop, or Minister was called Lorde, and God.

Here also appeareth a greate vntrueth in M. Hardinges Translation. For, where as Origen saithe, Et tu ergo humilians te••psum &c. And thou therefore humbling thee selfe, folow this Centurion, and say, Lorde, I am not vvoorthy, that thou shouldest enter vnder my roufe, meaning thereby, y^t we ought to humble our sel∣ues vnto Christe, & to say vnto him, Lorde, I am not vvoorthy &c. M. Hardinge thought it better cominge to corrupte y^• place, & to Trāslate, It, in steede of, Him. For thus he writeth, Origen exhorteth him, that shal receiue, It, to humble him selfe, and to say, vnto, It, Lorde I am not woorthy &c. And so by open fraude, and by falsifieing his Authours woordes, without feare, or blushinge, he teacheth Gods people to woorshippe a Creature in steede of God.

M. Hardinge. The .2. Diuision.

S. Cyprian in Sermone de Lapsis, telleth, how a man, who had denied God in time of perse∣cution, hauinge notwithstandinge (the Sacrifice by the Priest doone) priuely with others receiued the Sacrament, not being able to eate it, nor to handle it, opening his handes, founde that he bare asshes. VVhere he addeth these woordes, Documento vnius ostensum est, Dominum recedere cùm ne∣gatur. By this example of one man it is shewed, that our Lorde departeth away, when ••e is denied.

The B. of Sarisburie.

This gheasse hangeth not of S. Cyprians woordes, but of M. Hardinges Ex∣position.

For S. Cyprian calleth the Sacrament, neither Lorde, nor God. The man, that he speaketh of, hauinge denied God in time of persequ••tion, and neuer∣thelesse afterwardes receiuinge the Holy Communion emonge other Christians, opened his hande, and founde the Sacrament turned into asshes. By this Miracle, saithe S. Cyprian, Wee are taught to vnderstande, that God, when he is denied, de∣parteth from vs.

I trow, M. Hardinge wil not say, That the Sacrament had euer denied God: and yet by his exposition, God was departed, and gonne from it: nor wil he saye, that this man had denied the Sacramente: For he came emongst others, to re∣ceiue the Sacramente. But he had dissembled, and forsaken God: and therefore God had likewise forsaken him: and in token thereof he caused the Sacrament to mulder into asshes in his handes.

So S. Augustine,* 1.20 speakinge of the Sacramente of Baptisme, and of the order of Priesthoode, saith thus: Si Sancta malos fugiant, vtrun{que} fugiat: If these Holy thinges (Baptisme, and Priesthoode) flee from il men, let them bothe flee from them, as wel the one, as the other.

Prosper saithe,* 1.21 Non locorum interuallis, vel acceditur ad Deum, vel a Deo discedi∣tur: Similitudo facit proximum, dissimilitudo longinquum: VVee neither come to God, nor goe frō God by distance of places. The Likenesse of minde maketh vs neare: the Vnlikenesse remooueth vs farre of.

When one Deuterius an Arian Bishop woulde haue Baptized a man after his blasphemous sorte,* 1.22 suddainely the water was sunken away, and the Fonte stoode drie. The like storie is vttered also by Socrates, & by others. This Miracle was likewise a token, that God, when he is denied, departeth from vs.

Yet may not M. Hardinge conclude hereof, that the Water of Baptisme was therefore called Lorde, and God.

M. Hardinge. The .3. Diuision.

The same S. Cyprian in the exposition of the Pater nost••r, declaringe the fourthe petition of it, ••••ue vs this day our daily Breade, vnderstandeth it to conteine a desire of the holy Communion in this Blessed Sacrament, and saithe, Ideo Panem nostrum, id est, Christum dari nobis quotidie pe∣timus, vt qui in Christo manemus, & vi••imus, à sanctificatione, & corpore eius non rece∣damus. Therefore wee aske our daily Breade, that is to say, Christe, to be geuen vnto vs, that wee▪ whiche abide and liue in Christe departe not from the state of holinesse, and Communion of his Bodie. (242)* 1.23 Here S. Cyprian calleth the Sacrament Christe, as he is in deede there present really, so as in the place alleged before he calleth it Lorde. And, I weene, our aduersaries wil imbarre the Sacrament of the name of Christe, no lesse then of the name of Lorde, or God, onlesse they make lesse of Christe, then of Lorde, and God.

The B. of Sarisburie.

Here M. Hardinge auoucheth three sundrie vntruethes with one breath. For S. Cyprian neither in these woordes calleth the Sacramente Christe, nor in the woordes before calleth it Lorde, nor anywhere euer saide, that Christes Bodie is Really presente in the Sacramente: Untruethes shoulde not so risely flowe from a good Diuine.

It is true, that S. Cyprian saithe, That Christe is our Breade, euen the same Breade, that came from Heauen, and geueth life to the worlde: whiche Breade, who so euer eateth, shal liue for euer.* 1.24 So saithe S. Basile, Christe is called our Life, our Waye, our Breade, our Vine, our Light, our Swearde. Which woordes must be taken, not grossely, nor according to that soundeth in the Letter, but of a Mystical, and Spiritual mea∣ninge. Therefore as Christe is our Spiritual Swearde, our Spiritual Light,

our Spiritual Uine, our Spiritual waie, and our Spiritual Life, so is he also our Spiritual Breade. Origen saithe, Ne mireris, quòd Verbum Dei Caro dicitur:* 1.25 nam & Panis, & Lac, & Olera dicitur: & pro mensura credentium, vel possibilitate sumentium diuersè nominatur. Marueile not, that the Woorde of God is called Fleashe: For it is also called Breade, and Milke, and Hearbes: and accordinge to the measure of the Beleuers, or possibilitie of the Receiuers, it is diuersly named.

Uerily, S. Cyprian saithe not, neither that the Sacramente is Christe, nor that Christe is the Sacramente. Therefore, where as M. Hardinge woulde reason thus, Christe is the Breade of Life: Ergo, The Sacramente is our Lorde, and God: he seemeth to presume ouer boldely of his Logique.

M. Hardinge. The .4. Diuision.

Verily this holy Martyr acknowledgeth this Sacramēt not for Lorde, and Christ onely, but (243)* 1.26 also for God, by these woordes in his Sermon De Coena Domini: Sicut in persona Christi Huma∣nitas videbatur, & latebat Diuinitas, ita Sacramento visibili ineffabiliter Diuina se infudit Essentia. As in the Person of Christe, the manhoode was seene, and the Godhed was hidden, so the Diuine Essence (or Substance of God) hath infused it into the visible Sacrament vnspeakeably.

The B. of Sarisburie.

Here is an other proper kinde of proufe, euen like the reste. O holy Cyprian, yf thy manner of speakinge were not knowen, the Simple might easily be decei∣ued. I graunte, here is a greate Amplification, and Maiestie of woordes, sutche as the holy Fathers haue muche delited to vse in their Sermons to the People, but Specially intreatinge of the Sacramentes. S. Ambrose saithe,* 1.27 Sacerdos precem facit, &c. The Prieste maketh his Praier, to sanctifie the Fonte, and that the Presence of the whole Trinitie maye be in it.

Tertullian saithe, The holy Ghoste commeth downe from Heauen,* 1.28 and reasteth vpon the Water of Baptisme, and sanctifieth it of him selfe.

Euen thus S. Cyprian saithe, The Diuine Substance infuseth it selfe vnspeakeably into the Visible Sacramente: None otherwise, then as the Holy Ghoste, or the whole Blissed Trinitie infuseth it selfe into the Water of Baptisme.

Paulinus seemeth to write muche agréeably to these woordes of S. Cyprian:

Sanctus in hunc Coelo descendit Spiritus amnem:
Coelesti{que} Sacras Fonte maritat Aquas.
Concipit Vnda Deum.

The Holy Ghoste into this Water commeth downe from Heauen: And ioineth the Heauenly Waters, and these Waters bothe in one. Then the Fonte receiueth God.

What can be spoken with greater Maiestie? Then, saithe he, the VVater, or the Fonte receiueth God.

Yf M. Hardinge out of these woordes of S. Cyprian, be hable by this simple gheasse to prooue, that the Sacramental Breade was called Lorde, and God, then by the like gheasse, and the like woordes of Tertullian, S. Ambrose, & Paulinus, he maie also prooue, that the Water of Baptisme was likewise called Lorde, and God. For the fourme, and manner of speache is al one.

But these, and other like Phrases be vsual,* 1.29 and ordinarie emonge the Ancient learned Fathers. S. Augustine writeth thus: Baptismi Sanctitas pollui non potest: & Sacramento suo Diuina Virtus assistit: The Holines of Baptisme cannot be de∣filed. The Heauenly power is assistante vnto the Sacramente. And againe, Deus ad∣est Sacramentis, & verbis suis: God is Presente with his Woordes,* 1.30 and Sacramentes.

Likewise S. Cyprian, touchinge the halowinge of the Oile, writeth thus: In Sacra∣mentis Virtus Diuina potentiùs operatur. Adest Veritas Signo, & Spiritus Sacramento: In Sacramentes the Heauenly Power woorketh mightily.* 1.31 The Trueth is Presente with the Signe, and the Holy Ghoste is Presente with the Sacramente.

Al these woordes of the holy Fathers notwithstanding, I thinke, M. Harding wil not cal, neither the Water of Baptisme, nor the Oile halowed, Lorde, and God.

M. Hardinge. The .5. Diuision.

(244)* 1.32 Chrysostome doubteth not to cal the Sacrament God in this plaine saieinge.* 1.33 Nolimus ob∣secro, nolimus impudentes nos ipsos interimere: sed cum honore & munditia ad Deum accedamus, & quando id propositum videris, dic ••ecum: Propter hoc corpus non amplius terra, & cinis ego sum: non amplius captiuus, sed liber. Let vs not, let vs not for Gods sake, be so shamelesse, as to kil our selues (by vnwoorthy receiuinge of the Sacrament) but with reuerence, and cleanesse let vs come to God. And when thou seest the Sacrament set foorthe, say thus with thy selfe: by reason of this Bodie, I am not more earth and asshes, no more captiue, but free.

The B. of Sarisburie.

Chrysostome, saith M. Hardinge, calleth the Sacramente God by plaine woordes. First, Chrysostome calleth not the Sacrament God by any manner, or kinde of woordes. Therefore wée may by plaine woordes, and boldely say, M. Hardinge here hath vt∣tered an other greate vntrueth.

But Chrysostome intreatinge of the Holy Communion, saith vnto the people, Accedamus ad Deum, Let vs come vnto God. Here (saithe M. Hardinge) the Sacra∣mente by these woordes is called God. O, when wil these men deale plainely, and simply with their Readers? M. Hardinge knoweth ful wel, that he muche abuseth this good Olde Father, and reporteth of him, that he neuer thought. He knoweth, that wee come to God, not by traueile of Bodie, or by shiftinge of places, but by in∣clininge, and bendinge our hartes vnto God. So S. Paule saithe, Let vs goe with boldenesse to the Throne of Grace.* 1.34

S. Augustine speakinge of the Sacrament of Baptisme,* 1.35 agreeth fully with these woordes of Chrysostome: Ad Medicum Christum, hoc est, ad percipiendum Sa∣cramentum Salutis A••ternae portantur: Children are caried vnto Christe the Physician, that is to say, to receiue (Baptisme, whiche is) the Sacrament of Euerlastinge Saluation. By these plaine woordes of S. Augustine it appeareth, that Comming to Baptisme, is Comming to Christe. Yet may not M. Hardinge conclude thereof, that the Water of Baptisme was called Christe.

Our Comminge vnto Christe,* 1.36 is Beléeuinge in Christe. S. Augustine saith, Quid est, Accedite, nisi, Credite? Accedite ad eum, qui in vestris auribus praedicatur.

Accedite ad eum, qui ante oculos vestros glorificatur. Ambulando non laborabitis. Ibi enim Acceditis, vbi Creditis. What is, Come, but, Beleeue? Come vnto him, that is preached in your eares. Come vnto him, that is glorified before your eies. Yee shal haue no paine in goeinge. For there ye Come, where ye Beleeue.

So Chrysostome,* 1.37 Nunquid longè est a te Deus, vt vadas ad locum aliquem? Non includitur loco: sed semper est in proximo: Is God farre away from thee, that thou shouldest neede to remooue to some place, to come vnto him? God is not conteined in any place: but is euermore at hande.

Likewise saith Nazianzene,* 1.38 Accede fidens ad Christum: Riga p••des eius: Come boldely vnto Christe, and wasshe his feete. Therefore S. Augustine saithe, Acce∣dant ad Iesum,* 1.39 non Carne, sed Corde: non Corporis Praesentia, sed Fidei Potentia: Let them come vnto Iesus, not with their Fleashe, but with their Harte: not by Presence of Bo∣die, but by the power of Faithe.

Thus wee come vnto Christe in Baptisme, in Gods Woorde, in the Sermon, and in the Holy Communion: not by moouinge of the Bodie, or changinge of pla∣ces: but by the Deuotion of the harte, and traueile of the minde.

Now, that the Reader him selfe may see some parte of M. Hardinges courte∣ous dealinge in this behalfe, it shal not be amisse, briefely to touche certaine other

woordes of Chrysostome, that immediatly wente before: by whiche woordes he seemeth of purpose to teache vs, where wée ought to séeke for Christe, and by what waies, and meanes wée maie comme vnto him.

His woordes be these, Aquilae in hac vita facti ad ipsum Coelum euolemus, & caet. Beinge made Eagles in this life, let vs flee vp into Heauen, or rather abooue the Heauens. For where as the Carkesse is, there are the Eagles. The Carkesse is our Lordes Bodie in respe∣cte of his Death. But he calleth vs Eagles, to shewe vs, that, who so wil comme neare to that Bodie, must mounte on highe, and haue no dealinge with the Earth, nor to bowe downewarde, or to creepe beneathe, but euer to soare alofte, and to beholde the Sonne of Iustice, and to haue a quicke eie in our harte.

Thus S. Chrysostome teacheth vs, bothe where Christe reasteth in the Glorie of his Father: and by what meanes wée maie comme vnto him: and with what eies wée maie beholde him. Then hauinge thus auaunced our mindes into Heauen, he saithe, Propter hoc Corpus, &c. For this Bodies sake, (that I sée at the Right hande of God) I am ••omore a prisoner, I am no lenger dust, and asshes. Touchinge the Sacrament, by these most plaine woordes he calleth it Breade. For thus he saithe, euen in the same Homilie, Quid significat Panis? Corpus Christi: What doothe the Breade (of the Sacramente) Signifie? He answeareth, The Bodie of Christe. He saith not, The Breade is Christe: But, The Breade Signifieth the Bodie of Christe.

Yet notwithstandinge, M. Hardinge saithe, that these woordes, Accedamus ad Deum, importe as muche, as, Let vs comme to the Sacramente, And thereof imagi∣neth, that the Sacramente by plaine woordes is called God. But in deede that Ho∣ly Father by these woordes carrieth vs so far abooue M. Hardinges God, as the Sprite is abooue the Bodie, or as Heauen is abooue the Earthe. For he teacheth vs to comme to Christes Bodie, not as lieinge presently before our eies, but as beinge in the Glorie of God in Heauen.

M. Hardinge. The .6. Diuision.

And least this sense taken of Chrysostome shoulde seeme ouer straunge, this place of S. Ambrose, who liued in the same time, and agreeth with him thoroughly in doctrine, may seeme to leade vs to the same.* 1.40 Quid edamus, quid bibamus, alibi tibi per Prophetam Spiritus Sanctus expressit, dicens: Gustate, & videte, quoniam suauis est Dominus, beatus vir qui sperat in eo: In illo Sacramento Christus est, quia Corpus est Christi. VVhat wee ought to eate, and what wee ought to drinke, the Holy Ghoste hath expressed by the Prophete in an other place, sayeinge: Taste, and see,* 1.41 how that our Lorde is sweete, blessed is the man that trusteth in him. In that Sacrament is Christe, because there is the Body of Christe. Here S. Ambrose (245)* 1.42 referring those woordes of the Psalme to the Sacrament, calleth it Lorde, and that Lorde, in whom the man that trusteth, is blessed, who is God.

The B. of Sarisburie.

To saie, that Christe is either in the Scriptures, or in the Manna, or in the Sacramente of Baptisme, or in y^e Sacramente of his Bodie, it is not newe Phrase, or manner of speache, but commonly vsed of the Ancient Fathers. S. Hierome saithe, Christus clausus latebat in Litera: Christe laie hidden in the Letter.* 1.43 S. Augustine saithe, Pij in Manna Christum intellexerunt: The Godly in Manna vnderstoode Christe.

Againe he saithe, Vt Petra erat Christus propter firmitatem:* 1.44 ita Manna erat Chri∣stus, quia descendit de Coelo: As the Rocke was Christe in respecte of Constancie, and steaddinesse: euen so was the Manna Christe, bicause it came downe from Heauen.

S. Hierome saithe, Lapis ille, qui erat ad caput Iacob, Christus erat. Lapis ille Chri∣stus est: The Stoane, that laie vnder Iacobs heade, was Christe.* 1.45 That Stoane is Christe.

Origen saithe, Mare Baptismus est: Nubes Spiritus Sanctus est:* 1.46 Agnus Saluator est: The Sea is Baptisme: The Clowde is the Holy Ghoste: The Lambe is our Saueour.

And, to be shorte, a Doctour, although not very anciente, yet of M. Hardinges owne side,* 1.47 one, that wrote the Forte of Faithe, and therefore in this case maie not iustly be refused, writeth thus: Christus vendebatur in Iosepho: Suspendebatur in Bo∣tro: Crucifigebatur in Serpente: Christe was solde in Iosephe: Hanged in the Cluster of grapes: and Crucified in the Serpente.

Al these, and sutche other like Phrases of speache must be taken, not of any Real, or Fleashely Beinge, accordinge to the shewe of the letter: but onely as in a Sacramente, or in a Mysterie.

But M. Hardinge wil saie, The Sacramente, of S. Ambrose is called Lorde. This is an other vntrueth, and like the reste of M. Hardinges proufes. Christe sittinge nowe at the Right hande of God is the Breade, and foode of life: Thither S. Am∣brose calleth vs: There he biddeth vs, to taste, and see, that the Lorde is sweete, and graceous. And he addethe immediatly, Beatus vir, qui sperat in eo: Blissed is the Man, that trustethe in him. Notwithstandinge it might very wel serue his purpose, yet, I thinke, M. Hardinge wil not saie, The man is blissed, that trustethe in the Sacramente.

For so to saie, as it shal hereafter appeare, it were greate blasphemie.

And that S. Ambrose meante this, not of the Sacramente, but of the Bodie of Christe it selfe, that is represented by the Sacramente, it is plaine by other his woordes bothe goinge before, and also immediatly folowinge after. A litle before in the same Chapter he writeth thus:* 1.48 Ante benedictionem verborum Coelestium alia Species nominatur: post Consecrationem Corpus Christi Significatur. Before the Blis∣singe of the Heauenly woordes, it is called an other kinde: But after Consecration, the Bodie of Christe is Signified.

The woordes nexte folowinge in the same sentence are these: Non ergo Corpo∣ralis esca, sed Spiritualis est. Therefore Christes Bodie is not Corporal foode (to be receiued into the Bodie) but Spiritual foode, that is to saie, to be receiued with the Sprite.

Whiche woordes M. Hardinge, as his manner is, thought it best skil, to dissemble. God quicken the inwarde senses of his vnderstandinge, that he maie taste, and sée, that the Lorde is sweete, and graceous.

M. Hardinge. The .7. Diuision.

Agreeably to this saithe S. Augustine, in a sermon de verbis Euangelij, as Beda reciteth. Qualem vocem Domini audistis inuitantis nos? Quis vos inuitauit? Quos inuitauit? Et quis praeparauit? Inuitauit Dominus seruos, & praeparauit eis cibum seipsum. Quis audeat manducare Dominum suum? Et tamen ait, qui manducat me, viuet propter me.

VVhat manner a voice is it, that ye haue heard of our Lorde inuitinge, and biddinge vs to the feast? VVho hath inuited? VVhom hath he inuited? And who hath made preparation? The Lorde hath inui∣ted the seruantes, and hath prepared* 1.49 him selfe to be meate for them. VVho dareth be so bolde as to eate his Lorde? And yet he saithe, He that eateth mee, shal liue for cause of mee.

Cyrillus accompteth (246)* 1.50 the Sacramēt for Christ, and God the worde, and for God,* 1.51 in this saieing. Qui carnem Christi manducat, vitam habet aeternam. Habet enim haec caro Dei verbum, quod naturaliter vita est. Proptereà dicit: Quia ego resuscitabo eum in nouissimo die. Ego enim dixit, id est, Corpus meum quod comedetur resuscitabo eum. Non enim alius ipse est, quàm Caro sua, &c. He that eateth the fleashe of Christe, hath life euerlastinge. For this fleashe hath the woorde of God, whiche naturally is life. Therefore saithe he, that I wil raise him in the laste daie. For I, quothe he, that is to saie, my Bodie, whiche shal be eaten, shal raise him vp againe, for he is no other, then his fleashe, &c.

The B. of Sarisburie.

It is true, that S. Augustine saithe, that Christe prepared him selfe, to be meate for vs. For Christe him selfe saith, He that eateth mee, shal liue through mee. Neither was it so needeful, for proufe hereof, to borrowe S. Augustines woordes out of Be∣da. He might haue founde the same meaninge, both in S. Augustine him selfe, and

also in other olde Fathers in sundrie places. S. Augustine writeth thus,* 1.52 Panis est, & Panis est, & Panis est, Deus Pater, Deus Filius, & Deus Spiritus Sāctus. Deus, qui tibi dat nihil melius, quā tibi dat: It is Bread, it is Breade, and it is Breade (meaning thereby, not the Sacramente, but y^e Spiritual Breade of life) God the Father, God the Sonne, and God the holy Ghost. God, that geueth it vnto thee, geueth thee no better thinge, then him selfe. So S. Hierome, Sancti vescuntur Coelesti Pane,* 1.53 & saturantur omni Verbo Dei, eundem habentes Dominū, quem & Cibum: Holy men eate the Heauenly Breade, and are filled with euery Woorde of God, hauinge the same Lorde, that is their Meate.

So S. Gregorie, Praesepe natus impleuit, qui Cibum Semetipsum mortalium menti∣bus praebuit: Beinge borne he filled the m••nger, that gaue him selfe Meate to the mindes, or Soules of men. In this sense, and none otherwise, Cyrillus saithe, I, that is to saye, my Bodie, that shalbe eaten, shal raise him vp againe. For Christe is none other, then his Fleashe.

Al these saieinges be true, and out of question. Yet notwithstandinge, that M. Hardinge woulde geather hereof, is not true, that is, that either S. Augustine, or any of these holy Fathers euer called the Sacramente, either Lorde, or God, or Christe him selfe.

S. Augustine in diuers places teacheth vs, that Christes Bodie it selfe,* 1.54 and the Sacramente thereof are sundrie thinges. And the difference he openeth in this sorte, That Christes Bodie is receiued inwardely, with the minde: but the Sacrament is out∣wardely pressed, and bruesed with the toothe. And therefore he calleth the Sacra∣ment, Panem Domini, The Breade of the Lorde: But Christe him selfe he callethe, Panem Dominum, The Breade, that is our Lorde. And expoundinge these woordes of Christe, Geue vs this day our dayly Breade, He saithe thus,* 1.55 This Dayly Breade wee may vnderstande, either for the Sacramente of Christes Bodie, whiche wee receiue euery daye, (as then the whole people vsed to doo) or for that Spiritual foode (of Christes Bodie it selfe) of whiche our Lorde saithe, Woorke ye the Meate, that perisheth not: and againe, I am that Breade of Life, that came downe from Heauen. Here wee see an other no∣table difference bitwéene Christes Bodie it selfe, and the Sacrament of his Bodie.

And, if it had pleased M. Hardinge, to haue taken better viewe of his places, thus he might haue séene S. Augustine him selfe, euen in the same place, expounde him selfe. For thus he saithe, Nulli est aliquatenus ambigendum,* 1.56 tunc vnumquen{que} Fidelium Corporis, & Sanguinis Domini participem fieri, quando in Baptismate mem∣brum Christi efficitur: nec alienari ab illius Panis, Calicis{que} consortio, etiam si, antequam Panem illum Comedat, & Calicem bibat, de hoc saeculo in vnitate Corporis Christi con∣stitutus abscedat. Sacramenti enim illius participatione ac beneficio non priuatur, quando ipse hoc, quod illud Sacramentum Significat, inuenit: Noman may anywyse doubte, but that euery Faithful man is then made partetaker of the Bodie, and Bloude of Christe, when in Baptisme he is made a member of Christe: and, that he is not put from the felowship of that Breade, and Cuppe, although he departe this life in the Vnitie of Christes Bodie, before he Eate of that Breade, or Drinke of that Cuppe. For he looseth not the partetaking, and bene∣fite of that Sacrament, so longe as he findeth the thing (that is, the Bodie of Christe it self) whiche is Signified by that Sacramente. Here S. Augustine teacheth vs, that a Faithful man is partetaker of Christes Bodie it selfe, ye althoughe he receiue not the Sacrament of his Bodie.

And, as S. Augustine in these woordes here alleged by M. Hardinge saithe,* 1.57 Christus praeparauit Cibum Seipsum, So writinge vpon S. Iohn he saithe thus, Christus inuitauit nos ad Euangelium suum: & ipse Cibus noster est: quo nihil dulcius, sed si quis habeat palatum in Corde: Christe hath called vs vnto his Gospel: and he himself is our Meate: then whiche meate there is nothinge sweeter: if a man haue wherwith to taste it in his harte.

So againe he saithe, Deus Panis intus est Animae meae:* 1.58 God is the inwarde Breade

(not to enter into my Bodily mouthe, but) of my Soule.

Thus wée see, The one parte of M. Hardinges tale is true, That Christe him selfe is our Breade: But the other part•• is vnture, That the Sacramente is that Breade. And it were a strange forme of reasoninge, to say thus, Christe is our foode, wee eate him with our Soule, and with our Sprite, and liue by him: Ergo, the Sacrament in S. Augustines time was cal∣led Lorde, and God. The errour, & falshead of this Argumente, bisides sundry other infirmities, standeth in the Equiuocation, or double taking of this woorde, Eating: whiche hath relation, sometime to the material mouthe of our Bodie: Sometime to Faithe, whiche is the Spiritual mouthe of our Soule. S. Iohn saith, Christe hath wasshed vs with his Bloude.* 1.59 And S. Bernarde saithe, Lauemur in Sanguine eius: Let vs bathe our selues in the Bloude of Christe. Yet M. Hardinge may not hereof con∣clude, that the Water of Baptisme in deede, and Uerily is that Bloude.

M. Hardinge. The .8. Diuision.

Noman more expressely calleth the Sacrament by the name of God,* 1.60 then S. Bernarde in his godly Sermō de coena D••̄i ad Petrū presbyterū. VVhere he saith thus, Comedunt Angeli verbum de Deo na••ū, Comedunt homines verbū foenū factū. The Angels eate the woorde borne of God, men eate the woorde made haie, meaninge hereby the Sacrament, whiche he calleth the woorde made haye, that is to witte, the woorde incarnate. And in an other place there, he saithe. Haec est verè indulgentia coelestis, haec est verè cumulata gratia, haec est verè superexcellēs gloria, sacerdotem Deū suum tenere, & alijs dando porrigere. This is verily an heauenly gifte, this is verely a bounti∣ful grace, this is verely a passing excellent glorie, the Prieste to holde his God, and in geuinge to reache him foorthe to others. In the same sermon speaking of the merueilouse sweetenes that good Bishops and holy religiouse men haue experience of, by receauinge this blessed Sacrament, he saithe thus. Ideo ad mensam altaris frequentiùs accedunt, omni tempore candida facientes vestimenta sua, id est, corpora, prout possunt, melius, vtpote Deum suum manu & ore contrectaturi. For this cause they come the oftener vnto the bourde of the Aulter, at al times makinge their gar∣mentes, that is to say, their Bodies, so white, as they can possible, as they, who shal handle their God with hande and mouth. An other place of the same sermon, for that it conteineth a holesome instructiō, beside the affirming of our purpose, I can not omitte, I remitte the learned to the Latine, the English of it is this. They are merueilouse thinges brethren, that be spoken of this Sacrament, Faith is necessa∣rie, Knowledge of reason is (here) superfluous. This, let Faith beleeue, let not vnderstandinge require, least that either not being founde, it thinke it incredible, or beinge founde out, it beleeue it not to be singuler and alone. And therefore it behoueth it to be beleeued simply, that can not be searched out pro∣fitably. VVherefore searche not, searche not, how it may bee, doubt not whether it bee. Come not vnto it vnreuerently, least it be to you to death, Deus enim est, & quanquàm Panis Mysteria habeat, mutatur tamen in earnem. For it is God, and though it haue mysteries of Breade, yet is it chaunged into Fleashe.* 1.61 God and man it is that witnesseth Breade truly to be made his Fleashe. The vessel of e∣lection it is, that threatneth Iudgement to him that putteth no difference in iudginge of that so holy Fleash. The selfe same thinge thinke thou, O Christen man, of the VVine, giue that honour to the VVine. The Creatour of VVine it is, that promoteth the VVine to be the Bloud of Christ. This far holy Bernard.

The B. of Sarisburie.

Bernarde was a Monke, & liued at Clara Uallis aboute the same time, y^• Tho∣mas Becket liued here in Englande:* 1.62 at whiche time, as it appeareth by his often complaintes, the Churche of God was miserably defaced. For thus he writeth, namely touchinge the Cleregie of Rome:* 1.63 Nihil integri est in Clero &c. In the whole Cleregie (wherein he includeth the Pope, the Cardinalles, the Bishoppes, & al the reste) there is no parte leafte sounde. It remaineth now, that the man of Sinne that is, Anti∣christe, be reueled.* 1.64 From the toppe to the toe, there is no health. The Seruantes of Christe now serue Antichriste. Therefore Bernarde, liuinge in a time of suche corruption, and be∣inge carried away with the tempeste,* 1.65 & violence of the same, muste néedes in these cases beare the lesse credite. How be it, in other places he séemeth somewhat to

rectifie his owne meaninge.* 1.66 For thus he writeth, Quasi verò Christus, cùm iam as∣cenderit in Coelum, tangi a Maria, aut velit, aut possit. Et vti{que} poterit: sed affectu, non manu: Voto, non oculo: Fide, non sensibus: As though Christe, after he is Ascended into Heauen, either can, or wilbe touched of M••rie. And verily he may be touched: but with loue, not with hande: with desire, not with eie: with Faithe, not with senses.

If M. Hardinge wil presse vs further with that, S. Bernarde saithe, The Priest holdeth God in his handes, it may please him to consider, that the rigour thereof may be qualified by a conuenient exposition.* 1.67 So S. Chrysostome saithe, Adest Sacer∣dos gestans Spiritum Sanctum: The Priest is present bearinge the holy Ghoste.

And S. Gregorie saithe,* 1.68 Paulus praedicando Deum infundebat audientibus: Paule by his Preachinge powred God into his hearers. And againe, Latens in Pauli pectore, quasi sub tentorio ibat Deus:* 1.69 God wente in Paules harte, as vnder a tente. S. Hierome saithe, His, qui baptizandi sunt, publicè tradimus Sanctam, & Adorandam Trinitatem: Vnto them, that are to receiue Baptisme, wee openly deliuer the Holy Trinitie. The meaninge hereof is this, That he receiueth the Trinitie, that receiueth the Faithe, and Do∣ctrine of the Trinitie.* 1.70

Now, as S. Chrysostome saithe, The Priest beareth the Holy Ghoste: As S. Gre∣gorie saithe, S. Paule powred God into his hearers: And as S. Hierome saithe, Wee de∣liuer the Holy Trinitie: Euen so it may séeme, Bernarde saith, The Priest holdeth God in his hande: that is to say, not Really, or in déede, but in a certaine peculiar manner, and fourme of speache. For by a Rhetorical amplification of woordes, he holdeth God, that holdeth any thinge specially perteining vnto God.

Thus must these, and other like woordes be salued: namely these of Bernard, for that they seeme expressely to require the same. For thus they stande, far other∣wise, then M. Hardinge hath reported them: Deum suum manu, & ore contrectaturi, & colloquentem ••ibi ipsis audituri: To touche God with their hande, and with their mouthe, and to beare him speakinge vnto them. Which later clause M. Hardinge, as his manner is, hath purposely dissembled. As the Priest heareth Christe speake vnto him, so he holdeth Christ in his hande. But the Priest heareth not Christ speake Uerily, and in deede, but by a Figure: Therefore it seemeth, it may reasonably be geathe∣red of the same, that he holdeth not Christe in his hande Really, and in déede, but onely by way of a Figure.

Thus muche touchinge Bernarde. Notwithstanding it is likely, and thought of many, that as wel herein, as in other cases of Religion, He was leadd•• awaye with the errours, and ignorance of his time.

M. Hardinge. The .9. Diuision.

Here let our aduersaries, touchinge this Article, consider and weigh with them selues, whether they be Lutherans, Zuinglians, or Geneuians, what Englishe they can make of these woordes vsed by the Fathers, (247)* 1.71 and applied to the Sacrament in the places before alleged: Dominus, Christus, Diuina essentia, Deus, Seipsum, verbum Dei, Ego, verbum foenum factum, Deum suum. The number of the like places, that might be alleaged to this purpose, be in manner infinite. Yet M. Iuel promiseth to geue ouer, and subscribe, if any one may be founde. Now wee shal see, what trueth is in his woorde.

The B. of Sarisburie.

I doubt not, but by these few wel considered, it may easily appeare vnto y^e dis∣crete Reader, that none of al these Ancient Fathers, neither Ireneus, nor Origen, nor Cyprian, nor Chrysostome, nor Ambrose, nor Augustine, nor Cyrillus, for ought, that may appeare by their woordes, euer called y^e Sacrament, either Lorde, or Christe, or Diuine substāce, or God, or Him Self, or the Woorde of God, or their God: notwithstandinge M. Hardinge hath taken some paines, by guileful Tran∣slations, and vnaduised asseuerations, to make some appearance of the same.

S. Hierome saithe,* 1.72 Falsi testes sunt, qui non eodē sensu dicta proferunt, quo dicuntur: They that reporte woordes in other sense,* 1.73 then they were spoken, are false witnesses.

M. Hardinge. The .10. Diuision.

In the weighing of this doctrine of the Churche, litle occasion of wicked scoffes, and blasphemies against this blessed Sacrament shal remaine to them, that be not blinded with that grosse, and fonde errour,* 1.74 that denieth the inseparabilitie of Christe, but affirmeth in this Mysterie to be present his f••eashe onely, without Bloud, soule, and godhead. VVhiche is confuted by plaine Scriptures. Christe raised from the dead, now dieth no more. Rom. 6. He suffereth him selfe no more to be diuided. 1. Cor. 1. Euery sprite that loseth Iesus, this is Antichriste. 1. Ioan. 4. Hereof it foloweth, that if Christe be verily vnder the forme of Breade in the Sacrament, as it is other where sufficiently prooued: then is he there entier, and whole, Fleashe, Bloude, and Soule, whole Christe, God and man, for the inseparable vnion of bothe natures in one person. VVhiche mater is more amply declared in the Article of the Adoration of the Sacrament.

The B. of Sarisburie.

In the ende M. Harding confirmeth this Doctrine by the Confutation of an er∣rour: whiche for the noueltie, and strangenesse of it, may easily seeme to be his owne: and therefore ought of right to be called, M. Hardinges errour. For, I be∣léeue, it was neuer, neither defended, nor imagined by any other.

He surmiseth, there be some, that either haue saide, or els may saie, that Chri∣stes Fleashe is present Really in the Sacrament: how be it deade, and bloudlesse, and vtterly voide bothe of Soule, and Godheade. This is a new errour, neuer ta∣med, or touched before this time.

As for vs, wee doo constantly beléeue, and confesse, that Christe the very natu∣ral Sonne of God receiued our Fleashe of the Blissed Uirgin, & that, where so euer that Fleashe is, there is also bothe the Godheade, and the Soule.

Of this vndoubted truth M. Hardinge geathereth an impertinent Conclusion. For thus he reasoneth, If Christe be verily vnder the Fourme of Breade in the Sacrament, then is he there intiere, and whole, God, and Man. In deede, the first being graunted, the rest must needes folow. But how is M. Harding so wel assured of the first? What olde Doctour, or Ancient Father euer taught him, that Christes Bodie is Really, and fleash∣ly present vnder these Formes, or Fantasies of Breade, and Wine? If the learned Fathers saie so, it were good, to shew it: If they saie not so, it is greate shame, to pleade it. Uerily, al that M. Hardinge hath yet saide, is not hable to prooue it.

Now, good Christian Reader, for thy better satisfaction in this case, beinge so dāgerous, wherin who so erreth, is an Idolater, & knoweth not God, it may please thee briefely to consider, bothe y^e Ancient godly Fathers vndoubted iudgement tou∣ching this Sacrament, and also the ancient order, and vsage of the same.

First,* 1.75 concerninge the iudgement of the Fathers, in this behalfe, S. Chryso∣stome saithe, In vasis sanctificatis, non verum Corpus Christi, Sed Mysterium Corpo∣ris Christi continetur: In the Holy vessels, not the very, or true Bodie of Christe, but the Mysterie of Christes Bodie is conteined.

S. Augustine saith,* 1.76 Interrogo vos, Fratres, dicite mihi: quid plus videtur vobis, Cor∣pus Christi, an Verbum Christi? Si vultis verè respondere, hoc dicere debetis, quòd non sit minus Verbum Dei, quàm Corpus Christi: I demaunde of you this question, my Brethren, answeare mee. VVhether thinke you, is greater, the Bodie of Christe (meaning thereby the Sacrament) or the Woorde of Christe? If ye wil answeare truely, this must yee say, that the VVoorde of God is no lesse, then the Bodie of Christe. S. Hierome saith, Ego Corpus Iesu Euangelium puto▪ Et quamuis,* 1.77 quod Christus dicit, qui non manducat meam Carnē &c. possit intelligi de Mysterio, tamē veriùs Corpus Christi, & Sanguis ••ius Sermo Scrip∣turarum est: I take, the Bodie of Jesus to be the Gospel. And, al be it these woordes of Christe (He that eateth not my Fleashe &c.)* 1.78 may be taken of the Sacrament, yet in truer sense the Woorde of the Scriptures is the Bodie, and Bloude of Christe.

Likewise saithe Origen, Quòd si circa Corpus Christi seruandum tanta vtimini tautela, quomodò putatis, minoris esse periculi, Verbū Dei neglexisse, quàm Corpus eius? Yf ye take suche heede in ke••pinge (the Sacrament,* 1.79 whiche is called) the Bodie of Christe, how can you thinke there is lesse danger,* 1.80 in despisinge the Woorde of God, then there is in de∣spisinge (the Sacramente, that is called) the Bodie of God?

It the Sacrament were in deede, and Really the Bodie of Christe, and so our very Lorde, and God, thus to compare it with a Creature, and to make it inferiour vnto the same, as S. Augustine, S. Hierome, Origen, and other godly Fathers doo, it were greate blasphemie.

S. Augustine saithe,* 1.81 Plus est vnus Deus, quàm vnus Baptismus. Neque enim est Baptismus Deus. Sed ideò magnum aliquid est, quia Sacramentum est Dei: One God is more, then one Baptisme. For Baptisme is no God. But yet is Baptisme a greate thinge, bi∣cause it is a Sacramente of God.

Origen that greate learned Father saith,* 1.82 Ille Panis, qui sanctificatur per Verbum Dei, & Obsecrationem, iuxta id, quod habet materiale, in ventrem abit, & in secessum eij∣citur: The Breade, that is sanctified by the Woorde of God, and by praier, touchinge the Material parte of it (whiche is the Sacramente) entreth into the Belly, and passeth into the draught. These woordes were horrible to be spoken, if the Sacrament in deede were Christe, and God.

S. Ambrose expoundinge these woordes of Christe,* 1.83 Geue vs this day our day∣ly Breade, saith thus, Hodiè dat nobis hunc Panem, quem ipse quotidiè Sacerdos Cō∣secrat suis Verbis. Possumus & ipsum Dominum accipere, qui ait, Ego sum Panis vitae: Euen this day Christe geueth vs this (dayly) Breade (that is, the Sacrament) whiche he him selfe beinge the Priest doothe dayly Consecrate with his owne woordes. Wee may take the same dayly Breade also for our Lorde him selfe, that saith, I am the Breade of life. Here∣by it is plaine, that Christe him selfe, and the Sacramente are sundrie thinges: and that neither the Sacrament is Christe him selfe, neither Christe him selfe is the Sacramente.

S. Chrysostome saithe,* 1.84 Habent & Haereses in Sch ismate similiter Ecclesias &c. Heresies in their Schisme haue likewise Churches, as wel as haue the Catholiques, likewise the Holy Scriptures, likewise Bishoppes, likewise orders of Clerkes, likewise Baptisme, likewise the Sacrament (of the holy Communion) likewise al other thinges: and, to be shorte, Christe him selfe. Here likewise this holy Father S. Chrysostome, contrary to M. Har∣dinges fantas••e, presupposeth a greate difference between the Sacrament, and Christe him selfe.* 1.85 But what can be so plaine, as these woordes of S. Ambrose touching the same? Venisti ad Altare: vidisti Sacramenta posita super Altare: & ipsam quidem mira∣tus es Creaturam. Tamen Creatura solennis, & nota: Thou camest to the Aultar, and saw∣est the Sacrament laide vpon the Aultar: and thou marueiledst at the Creature. And yet is it a Creature Common, and knowen. Here S. Ambrose by expresse woordes calleth the Sacrament, not Lorde, or God, but a Creature.

Therefore Epiphanius thereof writeth thus,* 1.86 Hoc est rotundae figurae, & insensi∣bile, quantum ad potentiam &c. Dominum verò nostrum nouimus totum sensum, totum sensitiuum, totum Deum, totum mouentem. This thinge (that is, the Sacrament) is of •• rounde fourme, (for it was a greate thicke rounde Cake) and, touchinge any power, that is in it, vtterly voide of sense. But wee know that our Lorde is whole sense, whole sensible, whole God, whole moouinge. In these woordes, bitwéene Christe, and the Sacra∣ment appeareth likewise a greate difference.

Iustinus Martyr saithe,* 1.87 Alimento Humido, & Sicco admonemur, quae propter nos Deus Dei filius perpessus fit: By Drie, and Moyste foode (whereby he meaneth the Sa∣crament) wee are taught, what thinges God the sonne of God hath suffered for vs.

Cyrillus calleth the Sacramente, Fragmenta Panis, Fragmentes, or peeces of Breade.* 1.88

S. Augustine* 1.89 calleth it, Buccellam Dominicam. The Lordes morsel.

Certainely, it had beene horrible wickednesse, to haue called the Sacramente

by any of these names, either a Creat••••e: or, a thinge Insensible, and voide of Life: or, a Foode Drie, and Moyste: or, a Morsel: or, a Fragmente, or, a peece of Breade, If the Holy Fathers had beene perswaded, as M. Harding beareth vs in hande, that the Sacrament was their Lorde, and God.

Chrysostome in the Communion, that commonly beareth his name,* 1.90 after the Consecration praieth thus, Wee bes••••he thee, O God, to sende downe thy Holy Ghoste vpon these (Sacramentes, or) Presentes laide before vs.

And M. Hardinge him selfe in his Masse, in like manner after Consecration, maketh his Praiers vnto God in this wise: Looke, O Lorde, vpon these Sacramentes with a graceous, and a cheareful countenance, and vouche saue to receiue the same, as thou did∣dest sometime receiue the Oblations of Abel thy Childe, and the Sacrifice of our Patriarke A∣braham, and the thinge that was offered vnto thee by the high Priest Melchisedek.

It were very muche for M. Hardinge to say, that he praieth God, that the holy Ghoste may come vpon Christe: or, that God at his request, and for his sake, wil fauourably, and chearefully beholde his owne Sonne: or, so receiue him, beinge our Lorde, and God, as he sometime receiued a Goate, or a Weather, or any other like corruptible kinde of Sacrifice.

How be it, if he speake plainely, and dissemble not, as some of his frendes are afraide, he dooth, then is this vndoubtedly the very tenoure, and meaninge of his praier. But if he dissemble, and speake otherwise, then he thinketh, and that at the secreteste, and holyest parte of al his Masse, then by his owne Confession, and by the Authoritie of his owne Masse booke, the Sacrament is not Lorde, and God.

In the Councel holden at Carthage vnder S. Cyprian,* 1.91 Caecilius à Bilta saith thus, Antistes Diaboli audet Eucharistiam facere: A Priest of the Diuel dareth to make the Sacramente: Whiche woordes by M. Hardinges exposition, must néedes sounde thus, A Priest of the Diuel dareth to make our Lorde, and God. Whiche saieinge not∣withstandinge, emonge the Priestes of M. Hardinges side, is not so strange. For thus they dare to say without feare, or shame, Sacerdos est Creator Creatoris sui: qui Creauit vos,* 1.92 dedit vobis Creare se: qui Creauit vos abs{que} vobis, Creatur a vobis median∣tibus vobis: The Priest is the Creatour of his owne Creatour: he that Created you of nought, hath geuen you power, to Create him selfe of nought: he that made you without you, is made of you by meane of you. These woordes sometime had beene counted blasphemie. But now they must be taken as good, and Catholique, as vttered by the patriakes of that profession.

Thus muche of the iudgement of the Olde Fathers, touching this question.

Now for the Anciente Order, and Usage of the Sacramēt, it may please thée, good Christian Reader, to vnderstande, that, for the space of sixe hundred yéeres af∣ter Christe, it cannot appeare, that euer any man Adoured, or Woorshipped the Sacramente with godly honour: whiche is a greate token, it was not then ac∣coumpted our Lorde, and God.

The manner was then in many Churches,* 1.93 that al suche remanentes, and por∣tions of the Sacramente, as were not receiued of the people, should be burnte, and consumed into asshes: whiche thing vndoubtedly had not been sufferable emonge Christian people, if the holy learned Fathers had thought, the Sacramente had béen the very Lorde, and God.

Yet Pope Hildebrande,* 1.94 that forebade Priestes Marriage, tooke y^e Sacrament, and demaunded of it c••rtaine secrete questions of thinges to come: and bicause it woulde not, or coulde not speake, and make him answeare, in his furie he threw it into the fiier.

They haue honoured the Pope by the name of God, as it appeareth by sundrie their Decrees, and Canons. And in their bookes they haue not doubted to write

thus,* 1.95 Dominus Deus noster Papa: Our Lorde God the Pope. But the Sacramente, whiche now, they saye, is Lorde, and God, they neuer, neither intitled by the name of God,* 1.96 nor woorshipped it with godly honour,* 1.97 before the time of Honorius .3. nor allowed it any holy Daie,* 1.98 before the time of Urbanus. 4. Yf the Worlde had benne wel assuered, that the Sacramente had benne the Lorde, and God, it is not likely, it shoulde haue continued so longe without either Godly title,* 1.99 or Godly honour.

In the ende Pope Clemente the fifthe graunted out large,* 1.100 and liberal indul∣gences to al, that woulde frequente this Newe holy Daie, to countenance this Newe Religion? For the first Euensonge, Matins, Masse, and Later euensonge, Prime, and Houres, for euery of these times a hundred daies of pardon, toties, quoties, à poena, & culpa.* 1.101 Thus the people was wel alluered,* 1.102 and thus this Newe holy Daie, and Newe Religion gate greate credite.

S. Hierome saithe, Pagani Does suos digito ostendunt: & ob hoc ingerunt mihi opprobria. Vnde sciant, quòd ego mente Deum meum reconditum teneo, & per in••erio∣rem hom••••em in ipso habito: The Heathens pointe theire Goddes with their finger: and that they laie to my reproche. But let them knowe, that I haue my God hidden in my harte, and that by my in warde man I dwel in him.

Certainely, yf the Sacramente coulde speake vnto M. Hardinge, thus it woulde speake: I am a Creature, as S. Ambrose teacheth yow: I am a fragmēte, or peece of Bread, as S. Cyril teacheth yow: I am a thinge insensible, and voide of life, As Epiphanius teacheth yow: I am a Corporal foode, and passe into your bodies, and increase the Substance of your Fleashe, as other meates doo, As Origenes, and Ireneus haue taught yow: I moulde, and putrefie, and am subiecte to corruption, As your eies, and senses maie easily teache yow: I am a Sacramente of Christe, I am not Christe: I am a Creature of God, I am not God: ye doo wronge vnto mee, ye doo wronge vnto God: The woormes of the Earth, and the birdes of the Aire wil condemne your folie: Geue not this honour vnto mee: geue Godly honour vnto God. Yf the Sacramente coulde speake vnto M. Hardinge, thus woulde it speake: and beinge a dumme, and a liuelesse thinge, and not hable to speake, yet thus it speakethe.

God open the eies, and hartes of al menne, that they maie sée, and discerne the Almighty, and Euerliuinge God, from a Corruptible Creature, that is no God. Amen.

FINIS.

Notes

• * 1.1

  The .239. Vn∣trueth. For the onely outvvarde Formes vvere neuer called th•• Sacramente, or Christes Bodie, by any of al the Anciēt Fathers.
• * 1.2

  Sacrament tvvo vvaies taken.
• * 1.3

  The .240. Vn∣trueth, standing in vntrue expo∣sition. For this vvas not these Fathers mea∣ninge.
• * 1.4

  In sentent. Prosper••. De Conse. Dist. ••. li. 4. c. 34.
• * 1.5

  In diuersos Euangelij locos, Ho∣mil. 5.
• * 1.6

  The .241. Vn∣trueth. For Ori∣gen saithe not▪ Vnto it.
• * 1.7

  1. Iohan. ••.
• * 1.8

  Chrysostom. in Matthae. hom. 83.
• * 1.9

  Augustin. contra Ad••mantum cap. 12.
• * 1.10

  Tertullian. con∣tra Marcionem lib. 4.
• * 1.11

  Augustin. in Io∣han. tracta. 26.
• * 1.12

  De Con. Dis. 2. Qui discordat.
• * 1.13

  ••••enae. lib. 5.
• * 1.14

  Origen. in Mat∣••hae. homil. 35.
• * 1.15

  De Con dist. 2. Non is••e.
• * 1.16

  Cyprian. De Coena Domini. Origen. in Di∣uer. Euang. locos homil. 5.
• * 1.17

  Origen. in Di∣uer. Euang. loco•• hom. 1.
• * 1.18

  Origen. in Di∣uer. Euang. loco•• hom. 2.
• * 1.19

  Augustin. in A∣pocalyp. Serm. 11. Tertullian. De Poenitentia.
• * 1.20

  August. contra Epist. Parmenia ni•• li. 2. ca. 13.
• * 1.21

  Prosper. Senten. 1••3.
• * 1.22

  Paulus Diacon. li. 15. in histor. De Anastasio. Socrat. li. 7. ca. 17.
• * 1.23

  The .242. Vn∣trueth. For S. Cyprian calleth not the Sacra∣ment Christe: but onely saith, Christe is the Breade, or foode by vvhom vvee liue.
• * 1.24

  Basil. in psal. 44.
• * 1.25

  Origen. in E••o. homi. 7.
• * 1.26

  The. 243. Vn∣trueth. For. S. Cyprian saithe not, The Sacra∣ment•• is God: but onely she∣vveth, that God vvith his povver is assistante vnto the Sacrament, as also to the Sacramente of Baptisme.
• * 1.27

  Ambros. De Sa∣cramen. li. 1. c. 3.
• * 1.28

  Tertull. De Bap∣tismo.
• * 1.29

  Augustin. De Baptismo contra Donatistas, lib. 3. cap. 10.
• * 1.30

  Augustin. De Baptismo contra Donat. li. 5. c. 19.
• * 1.31

  Cyprian de Vn∣ctione Chrisma∣tis.
• * 1.32

  The 244. Vn∣truth. For Chrysostome saith not, The Sacrament is God: but con∣trarywise saith, Quid Signifi∣cat Panis? And ansvveareth, Corpus Christi.
• * 1.33

  In Priorem ad Corin. hom. 24.
• * 1.34

  Hebrae. 4.
• * 1.35

  August. De pec∣catorum merit. & Remiss. li. 1. ca. 18.
• * 1.36

  August. Aduer∣sus Iudaeos ca. 1.
• * 1.37

  Chrysost. hom. 12 De Mul••ere Ca∣nanaea.
• * 1.38

  Nazianzen. De ••oenitentia.
• * 1.39

  Augustin. contra Faust. li. 33. ca. 1.
• * 1.40

  De ijs qui ••ysterijs ••itiantur, ••••p. 9.
• * 1.41

  Psalm. 33. 〈◊〉〈◊〉collecta∣••eis in. 10. 〈◊〉〈◊〉. prioris ad Corint.
• * 1.42

  The .245. Vn∣trueth. For S. Ambrose ap∣plieth these vvoordes vnto Christe him selfe, and not vnto the Sacramente.
• * 1.43

  Hieronym. ad Paulinum.
• * 1.44

  August. De Vti∣litate Poeniten. Augusti. contra Faustū. li. 12. c. 1.
• * 1.45

  Hieronym. in Psalm. 133.
• * 1.46

  Origen. in Ca••∣tica homi. 2.
• * 1.47

  Fortalitium Fi∣dei. lib. 1.
• * 1.48

  Ambros. De il∣lis qui initian∣tur Myster. c. 9.
• * 1.49

  These vvoordes are spoken, not of the Sacramēt but of Christes Bodie it selfe re∣presented by the Sacramente.
• * 1.50

  The .246. Vn∣trueth. For Cy∣ril speaketh these vvordes of Christes Bodie it selfe: and not of the Sacramēt of Christes Bodie.
• * 1.51

  In Iohan. li 4. cap. 15. Iohan. 6.
• * 1.52

  Augustin. de Verl. Domi. Se∣cund. Luc. Ser∣mon. 29.
• * 1.53

  Hieronym. ad Pamma. aduer. error. Iohan. Hierosolymit. Gregor in Iob. li. 7. ca. 4.
• * 1.54

  August. in Io∣hannem tracta. 26. Qui mandu∣cat mente, non qui premit dēte. August. in Iohā. tracta. 59.
• * 1.55

  Augustin De Sermone Do∣mini in monte li. 2.
• * 1.56

  Augustin. ad Infantes. Cita∣tur a Beda in 1. Corin. 10.
• * 1.57

  Augustin. in Iohan. tracta. 7
• * 1.58

  August. Confes∣sion. li. 1.
• * 1.59

  Apocalyp. 1. Bernard. Super missus est, Ser∣mo. 3.
• * 1.60

  He liued eleuen hundred yeeres after Christe▪ in the greate Cor∣ruption of the Churche.
• * 1.61

  1. Corin. 1▪
• * 1.62

  Anno Dom. 1117.
• * 1.63

  Bernard. in psal. Qui habitat.
• * 1.64

  De Conuersione Pauli.
• * 1.65

  In Canti. Canti∣corum.
• * 1.66

  Bernard. in Cantica Canti. Sermone. 28.
• * 1.67

  Chrysostom. De Sacerdotio li. 3.
• * 1.68

  Gregori. in Iob. li. 27. ca. 6.
• * 1.69

  Hieronym. ad Pammachi. ad∣uersus error.
• * 1.70

  Iohan. Hieroso∣lymitani.
• * 1.71

  The. 247. Vn∣truth. For not one of al these vvoordes is ap∣plied to the Sa∣crament.
• * 1.72

  Hierony. in Matt. ca. 26.
• * 1.73

  The Sa∣cram. in∣feriour to Goddes vvoorde.
• * 1.74

  M. Hardinge hath imagined this errour of him selfe.
• * 1.75

  Chrysostom. in Opere Imper∣fecto. hom. 11.
• * 1.76

  1. Quaest. 1. In∣terrogo ••os.
• * 1.77

  Hieronym. in psalm 147.
• * 1.78

  Veriùs.
• * 1.79

  The Sa∣crament a Creature.
• * 1.80

  Origen. in Exod. hom. 13.
• * 1.81

  Augustin. De Vni••o Baptism•• contra Petilia∣num. ca. 5.
• * 1.82

  Origen in Mat∣thaeum ca. 15.
• * 1.83

  Ambrosi. de Be∣nedictionth. pa∣triarcharum.
• * 1.84

  Chrysostom. in Opere Imper∣fecto. hom. 49.
• * 1.85

  Ambrosi. De Sa••••cram. li. 4. ca. 3.
• * 1.86

  Epiphan. in An∣chorato.
• * 1.87

  Iustinus Marty•• in Colloquio cum Tryphon••••
• * 1.88

  Cyrill in Iohan. li. 4. ca. 14.
• * 1.89

  Augustin. in Iohan. tract. 2••.
• * 1.90

  Liturgia Chry∣sostom.
• * 1.91

  Cypria. in Con∣cil. Cartha. ad Quirinum.
• * 1.92

  Stella Clericorū Sermō. Discipul. Ser. 111.
• * 1.93

  Hesychius in Leui. li. 2. ca. 8.
• * 1.94

  Beno Cardina∣lis.
• * 1.95

  Extra••••. Iohan. 22 Cum inter. In Glosa.
• * 1.96

  Anno. 1226.
• * 1.97

  Anno. 1265.
• * 1.98

  Dist. 96. Satis euidenter.
• * 1.99

  De Elect. & E∣lecti potest.
• * 1.100

  In pr••oemio Cle¦men. Augustinus Steuchus.
• * 1.101

  Clemen. li. 3. ti. 16. Si Dominum Anno Do 1308.
• * 1.102

  Hieronym. in Psalm. ••1.