propriè in renatis Peccatum sit sed quia ex Peccato est ad Peccatum inclinat Si quis autem contrarium senserit Anathema sit The Concupiscence whiche the Apostle S. Paule sommetime calleth Sinne this Holy Councel declareth that the Cathosique Churche neuer vnderstoode it to be called sinne for that it is so in deede and in Proper manner of Speache in them that be Baptized but bicause it is of Sinne and enclineth vs vnto Sinne. And if any man thinke the Contrarie accused be he Thus wée see that by the Decrée of this woorthy Couente S. Ambrose and S. Augustine other Holy Fathers that haue written the same are al accursed As for that M. Hardinge here toucheth as an errour defended by certaine I knowe not by whom that Baptisme géeueth not ful Remission of Sinne he maiâ— commaunde it home againe to Lâ—uaine emongest his felowes and ieine it with other of his and theirâ— Vanities For it is no parte nor portion of our Doctrine Wée Confesse and haue euermore taught that in the Sacramente of Baptisme by the Deathe and Bloude of Christe is géeuen Remission of al manner Sinnes and that not in halfe or in parte or by waie of Imagination or by fansie but ful whole and Perfite of al togeather so that nowe as S. Paule saithe There is no damnation vnto them that be in Christe Jesu Nowe iudge thou indifferently gentle Reader what Sprite forced M. Hardinge thus terribly to crie oute They Lie they studie to deceiue they seeke shiftes c. The Apologie Cap. 12. Diuision 1. Wee saie that Eucharistia that is to saie the Supper of the Lorde is a Sacramente that is an euident Representation of the Body and Bloude of Christe wherein is sette as it were before our eies the Deathe of Christe and his Resurrection and what so euer he did whilest he was in his Mortal Body to th ende wee maie geene him thankes for his Deathe and for our deliueraunce And that by the often receiuinge of this Sacramente wee maie daily renewe the remembraunce thereof to thintente wee beinge fedde with the Body and Bloude of Christe maie be brought into the hope of the Resurrection and of Euerlastinge Life and maie moste assuredly beleeue that as our bodies be fedde with Breade and Wine so our Soules be fedde with the Body and Bloude of Christe M. Hardinge Amonge al these gay woordes we heare not so mutche as one Syllable vttered whereby we may vnderstande that ye beleue the Very Body of Christe to be in deede Presente in the blessed Sacrament of the Aulter Ye confesse the Eucharistia whiche commonly ye cal the Supper of the Lorde to be a Sacramente and al that to be none other then an euident token of the Body and Bloud of Christe As for that ye adde to make the matter seme sommewhat of the Deathe of Christe and his Resurrection and his actes done in fleshe VVhat reason or scripture haue ye that a peece of Bread and a Cuppe of VVine for in your belefe more make ye not of this Sacramente can set them as it were before our eies Dothe not rather a faire Painted table set foorth the actes of our Sauiour before our eies more liuely and more expressely And be we not moued therewith to geue God thankes for his greate benefites as wel as if we haue Breade and VVine on a table But I praie you sithens al is but Breade and VVine after your teachinge howe shal we by eatinge and drinkinge thereof be fedde with the Body and Bloude of Christe Againe can we by Breade and VVine be brought into hope of the Resurrection and Euer lastinge life as ye saie And howe shal we by Eatinge of Breade and Drinking of VVine be assured that Christes Body and Bloude doth in like manner feede our soules as Breade and VVine feedeth our bodies Though your imagination be neuer so stronge yet by eatinge of that whiche is Breade onely and Drinkinge of that whiche is VVine onely we see not how your soules can be fedde with the True Body and Bloude of Christe no more then ye be at your common meales Verily when al your tale is tolde ye seme to saie nothinge els touchinge the eatinge of our Lordes Body but that the Body of Christe remaineth in Heauen and that we muste sende vp our soules thither to eate it there by a certaine Imagination whiche ye cal faithe For this is your Maister Caluines Doctrine By this Doctrine al standeth vppon your faithe your faithe doth al alone And he that beleueth in Christe so as ye teache eateth his Body and Drinketh his Bloude For by your Gospel to eate the Body is nothinge els but to beleue in Christe If this be true then is your Supper superfluous For declaration of the Truthe herein it is to be considered that when we speake of this blessed Sacramente we meane specially the thinge receiued to be the very Real Body of Christe not onely a Signe or Token of his Body Yet we thinke it necessarie the Doctrine of the Fathers be clerely taught whiche is that here is a Sacramente and the thinge of the Sacramente The Forme of Breade and VVine whiche is sene is the Sacramente that is to saie a Signe of the Holy thinge For a Sacramente besides the outwarde shape whiche it representeth to the senses causeth an other thinge to come into knowledge The thinge of this Sacramente is of two sortes the one in tho same conteined and signified the other signified but not conteined The firste is the Body of Christe borne of the Virgine Mary and his Bloude shed for our Redemption the Seconde is the Vnitie of the Churche in these that be predestinate called iustified and glorified VVhiche Churche is Christes Body mystical So that here are three distincte thinges vnderstanded The one is a Sacramente onely the other a Sacramente and the thinge the thirde the thinge and not a Sacramente The firste is the visible shape or Forme of Breade and VVine the seconde is the proper and very Fleashe and Bloude of Christe the thirde his Mystical Body And as there be two thinges of this Sacrament so be there also two meanes or waies of eating The one Sacramental after whiche bothe good and euil eate the true Body of Christe they to saluation these to damnation The other spiritual after whiche the good only do eate These Defenders as al other the Sacrament aries speakinge of these distinct thinges indistinctly cause confusion and deceiue the vnlearned readers In sutche a sense and meaninge the place commonly alleged out of S. Augustine as also many other the like maye wel be vnderstanded without preiudice of the Truthe of Christes Body in the Sacrament Vt quid paras dentem Venttem Crede manducasti To what pourpose makest thou ready teeth and bely Beleue and thou hast eaten Nowe these Defenders harpingâ—â—â—nâ—ly vpon this one
Vides Aquam Cogita de virtute Dei quae latet in Aqua Cogita A quam esse plenam Ignis Diuini Thou seeste the Water Thinke thou of the Power of God that lieth in the VVater Thinke thou that the Water is ful of Heauenly Fier Yet I trowe ye wil not haue vs beléeue as an Article of our Faithe that this fire whereby is ment the Bloude of Christe is in déede and Really in the Water These and sutche other the like maie not alwaies be taken as phrases of Precise Truthe but rather as Amplifications or heates of speache the better to sturre vp and to enflame the mindes of the Hearers And in this sorte and sense to leaue other Authorities Hosius your owne Doctour saithe Opera nostra respersa sunt Sanguine Christi Our Woorkes be sprinkled vvith the Eloude of Christe So saith Pope Innocentius 3. Virtutes nostiae Crucis Christi Sanguine Purpurantur Our Vertues are died as redde as Purple in the Bloude of the Crosse of Christe Thus the Holy Fathers saie The Breade of the Holy Mysteries and the Water of Baptisme are ful of fiere Further Theophylacte saithe The Body of Christe is Eaten But the Godheade is not Eaten bicause it is vntoucheable and vncomprehensible vnto our senses Hereof you woulde séeme to reason thus If Faith wrought al this mater then might wee Eate God For by Faithe wée beléeue in God Firste touchinge the Eatinge of God God him selfe saith Gustate videre quòd suauis est Dominus Taste and see that the Lord is delectable S. Augustine saith Panis est Panis est Panis est Deus Pater Deus Filius Deus Spiritus Sanctus It is Breade It is Breade and it is Breade God the Father God the Sonne and God the Holy Ghoste Againe he saith Deus Panis intus est animae meae God is the Invvarde Breade of my Soule Therefore it is not so thorowly and vndoubtedly true that you saie the Nature of God cannot be Eaten Notwithstandinge for sparinge of woordes and time herein I wil refer you to my Former Replie There shal you finde this whole Obiection fully answeared You saie Theophylactes reason standeth thus God cannot be Eaten bicause be cannot be comprehended either vvith eies or vvith teethe But Christes Body maie be eaten Therefore it muste folowe in the Conclusion that with our eies vvee maie see it and with our teethe receiue it Here woulde I faine learne of you M. Hardinge when ye sawe Christes Body visibly in the Sacramēte with your eies or when ye pressed it with your téeth If your téeth can receiue it why saithe S. Augustine Quid paras Dentem Ventrem Why preparest thou thy Toothe and they Belly If your Bodily eie can sée it why saye you It is Inuisible If it be Inuisible howe is it séene If it be séene how is it Inuisible It appeareth that either Theophylacte the Maister or you the Scholare are deceiued or one of you vnderstandeth not the others meaninge Certainely as Christes Body is seene in the Sacramente so is it eaten in the Sacramente But it is not Really or Fleashely séene Therefore it is not Really or Fleashely Eaten To auoide errour herein it behooueth vs to vnderstande that To eate God is to haue the fruition of the Diuine Nature and to be Incorporate into God But the Maiestie of God so far surmounteth the capacitie of man that as he is in him selfe in Nature and Godhedde no mortal creature is hable to conceiue him but onely in the Face and sight of Iesus Christe the Sonne of God Therefore S. Paule saithe Christus est Splendor Gloriae Character Substantiae Dei Christe is the Brightnesse of the Glorie and the expresse Image of the Substance of God S. Augustine saithe Tu quomodò contingis Deum Quia Verbum Caro factum est habitauit in nobis Howe doest thou touche God He answeareth Bicause the Woorde became Fleashe and dwelte in vs. Againe he saithe Si Christus sic veniret vt Deus non agnosceretur If Christe came so as he is God noman coulde knovve him S. Gregorie saithe Dominus murus nobis non esset si forinsecùs non fuisset Intus nos non protegeret si exteriùs non appareret Our Lorde were no wal vnto vs if he had not benne in the Fourme of Man He coulde not inwardely defende vs if he had not outvvardely appeared So saithe Dionysius Si cupimus Communionem habere cum Deo oportet nos in Diuinissimam illius vitam quam egit in Carne intueri If wee desire to haue Communion with God wee muste beholde that heauenly life that he leadde in the Fleashe Thus as God is God in Maiestie and in him selfe wée vnderstande him not wee conceiue him not wee knovve him not That is to saie wee haue no fruition of him vvee eate him not Therefore S. Augustine saithe Iesum Christum secundum id quod erat Verbum apud Deum Paruuli non capiunt Quomodò ergo capiunt qui Lac capiunt Iesum Christum inquit hunc Crucifixum Suge quod pro te factus est cresces ad id quod est Litle ones vnderstande not Iesus Christe accordinge to that he was the Woorde with the Father How then doo they receiue him y◠receiue milke S. Paule saithe they receiue Iesus Christe Crucified Sucke that thinge that he vvas made for thee and thou shalt growe to that he is Thus in the Holy Mysteries there is represented vnto vs not the Diuine Nature of Christe whereby he is Equal to the Father But his Death and Humilitie whereby he abased him selfe and was made Equal vnto vs. This is the Spiritual Meate and Drinke and the onely feedinge of the Soule ◠Thereof S. Paule saithe As often as ye shal eate of this Breade and drinke of this Cuppe ye shal publishe not the Diuine Nature or Godhedde but the Lordes Deathe vntil he comme So saithe Hesychius Comedimus hunc Cibum sumentes eius memoriam Passionis Wee Eate this Foode receiuinge the memorie not of his glorie but of his Passion So saith S. Ambrose Quia Morte Domini liberati sumus huius rei memores in Edēdo Potando Carnem Sanguinem quae pro nobis oblata sunt significamus Bicause wee are deliuered by our Lordes Deathe beinge mindeful thereof in Eatinge and Drinkinge VVe Signifie or Represente the Fleashe and Bloude that vvere offered vp for vs. Thus in the Holy Mysteries wee Eate and Drinke the Sacramente of Christe Crucified in the Humilitie of his Fleashe But his Diuine Nature in Godhed and Maiestie cannot be Represented or expressed by any Sacramentes It was al vaine and loste laboure for you M. Hardinge so earnestly to proue that Christes Body quickeneth and geuéeth life Wee knowe it Wée Confesse it Wée féele it Christe him selfe saithe it I am the Breade of Life He that eateth
maie haue Euerlastinge Life by his Crosse Bloude And wee saie not this is donne sleightly coldely but effectually truely For although wee doo not touche the Body of Christe with teethe and mouthe yet wee holde him faste and eate him by Faithe by Vnderstandinge and by Sprite And it is no vaine Faithe that comprehendeth Christe neither is it receiued with colde deuotion that is receiued with Vnderstandinge Faithe Sprite For Christe him selfe altogeather is so offered and geeuen vs in these Mysteries that wee maie certainely knowe wee be Fleashe of his Fleashe and Bone of his Bones and that Christe continueth in vs and wee in him M. Hardinge It is easy to be perceiued who abaseth more our Lordes Supper whether ye that teache it to be very Bakers Breade and VVine with the onely Figure of Christes Body and Bloude or we who beleeue it to be his true Body and Bloude with the onely Fourmes of Breade and VVine Of whiche Fourmes neither Christe nor his Apostles euer tolde vs one woorde VVether ye that wil haue it a Figure of Christes whole Body absent or wee who wil haue Christes Body present in deede with a Figure of his Deathe whiche Deathe is absente onely VVhether ye that cal it an Idol when it is worshipped or we that do according to our dueitie adore it because that Roial Body as Chrysostome saith whiche is set before vs to be seene now in Earthe is woorthy of the most highe Honour But whether of those two is the colder Ceremonie and more simple Supper to haue Breade and VVine with a Signe onely of Fleashe and Bloude or to haue Reall Fleashe and Bloude with suche formes of Breade and VVine as by the Power of God do nolesse bodily nourishe vs then the Substance it selfe would haue done wee doubte not of wise mens iudgement Ye haue your carnal Bankettes fatte and full inoughe of the beste fleashe and it is with you superstitious to Eate drie and Lenten meates But ye wil haue your spiritual Bankettes so leane and Carreine as a man maye wel discerne whether ye haue more phantasie to your Fleashe or to your Spirite Ye write that many falsely sclaunder you sayinge that ye teache nothinge to be wrought in the Lordes Supper whereas ye affirme that Christe dothe truely and presently geue his owne selfe in his Supper that we may eate him by Faith and Spirite And other worke in the Lordes Supper ye shewe none And this whiche ye shewe a man may doubte whether it be a thinge wrought in the Lordes Supper or no. VVel may ye saie that it is a thinge wrought in thē whiche come to the Supper but that it is wrought in the supper it selfe ye shewe it not the Supper beinge that which is called Coena to witte the meate recetued not Coenatio whiche is the acte of suppinge For sith that supper is nothinge els but meate and drinke set vpō the Table to be receiued by suche as come vnto it that whiche is wrought in the Lordes Supper must be wrought in the meate and Drinke which our Lorde hath at his table And as the matter whereof our Lordes Supper is made is Breade and VVine so the Supper made thereof is our Lordes Body and Bloude into whiche the Breade and VVine by the Almighty power of the VVoorde is changed So that if ye wil shewe Christe him selfe to be made or wrought in our Lordes Supper ye muste shewe Breade and VVine to be changed into Christe him selfe and so to be Eaten of his faithfull at his Table But whereas there are three thinges christe taht makth the Supper the Communicantes that receiue the Supper and the Supper it selfe ye saye that Christe for his parte geueth his owne selfe verily presente likewise that Cōmunicantes for their parte Eate him by faithe and spirite And so ye shewe that the maker of the Supper worketh and that the Cōmunicātes worke But al this while ye shew vs not what is wrought in the matter of the Supper that is to saie in the Breade and VVine nor what is made O great sclaumder that ye were charged withal whiche not so muche as by your owne woorde ye are discharged of Howe muche sounder is the Catholike doctrine whiche reacheth the proper woorke of our Lordes Supper to be the turninge of the Substance of Breade and VVine into his Body and Bloude VVhiche woorke bicause ye wil not confesse yee haue deuised a woorke of your owne workinge whiche is not propre to our Lordes Supper For if I can receiue Christe in my house at home by Faithe and Spirite how is that worke proper to his Supper whiche maye be Wrought without his Supper Or can I not beleeue in Christe or lifte vp my Spirite vnto him excepte I come to Supper Or If I doo call for Christe dothe he not geue him selfe by grace vnto me But saie ye at the Lordes Supper Christe geueth him selfe verily presente To what purpose I praie you That wee maie Eate him saie ye by Faithe and Sprite VVel reasoned forsoothe Haue ye foregotten the geuinge to eate and eatinge that whiche is geuen to be Relatiues one of them hauinge relation to the other If Christe doo exhibite him selfe verily presente as your Latine Texte hath or geueth his owne selfe verily and presently as your Interpreter telleth your tale for you dooth not he so exhibite or geue himselfe as he wil be receiued Or dothe he shewe in one hande a piece of Breade and with the other strike vs on the heade with a stone If he geue vs him selfe verily present as ye saie wee take him verily Presente And then onlesse ye meane by him selfe his grace which is of Christe and not Christe him selfe we eate him verily Presente not onely by Faithe and Sprite but by takinge him into our Mouth and Body If it please him at any time to be Eaten by Fatthe and spirite alone after whiche sorte he is dately eaten by those that humbly cal vpon him then he geueth not him selfe verely Present but by Faithe and spirite other wise named grace or some spiritual effected of his workinge But in our Lordes Supper the Scripture requireth a special and peculiar presence of christe to witte of his fleashe so as it maye be Eaten If then he geeue him selfe verely present as ye saie he is present in his owne person God and Man with Body with Bloude with Soule with Godhed If ye meane the very presence of his Godhed that presence belongeth nomore to Christe them to the Father and to the Holy Ghoste And so haue ye not declared any pecultar presence belonginge to his Supper For by Presence of his Godhed he is alwaies verely present as well before Supper as at or after Supper because he filleth Heauen and Earthe It remaineth that either ye vnderstande not your selues or wilfully deceiue that infinite number of
tractantur animum conferamus quis nesciat eas esse corruptibiles Si autem ad id quod Per illas res agitur quis non videat non posse corrumpi If wee beholde the Visible Creatures as the Breade the Wine the Water wherein the Sacramentes are ministred who seeth not that they be corruptible But if wee consider the thinges that are wrought thereby who seeth not that they cannot be corrupted Now iudge thou good Christian Reader how Childishely these quarrelles be sought againste vs without cause what Mystical Catholique eares M. Hardinge hath that cannot abide the phrases and speaches of the Anciente Fathers M. Hardinge If a man should presse you with your owne woordes and demaunde what maner of Presence ye teache affirminge Christe him selfe presently to be geuen I weene ye would be founde haltinge For how saie ye If Christe be presently geuen vnto vs by Breade and VVine in the Sacramente then is Christe present If he be present whiche ye muste needes graunt tell vs further howe is he present accordinge to the Substance of his Body or by Grace or accordinge to the Maiestie of his Godhed The first what shiftes so euer ye seeke ye wil not graunt And therefore is your owne Apostle Martin Luther at fowle defiance with your maisters Zuinglius Occolampadius Caluine and you and so be his Disciples Ioachimus VVestphalus Epinus Pomeran He shusius Brentius Illyricus and many others as ye knowe If ye wil saie he is Present by his Grace so is he Presente with al good men and that not onely when the Sacrament is ministred but also at al other times Againe how can ye make good that by Faithe we receiue his Body and Bloud By Faith we receiue Grace and the Merites of his Death suffered in his Body with sheddinge of his Bloud But the Body and Bloude it selfe that is the very Substance of his Body and Bloude tel vs how by Faithe properly and truely to speake as who should sate by Faithe made Present we receiue it Furthermore what haue ye to answeare to this question If wee receiue the Body and Bloud of Christe verely by Faithe for so ye saie we demauÌ„de whether we receiue the same by Faithe onely without the Body or with the office of our Body If thoffice of our Body be required to the receiuinge of Christes Body in the Sacrament as Christe him selfe certainely meante for els how obeyed the Disciples his commaundement to whome he saide at his Supper Take and eate this is my Body likewise of the Cuppe Take and drinke whiche cannot be donne but by the seruice of the Body hereof then it foloweth that his Body is verely present Now that it is not receiued by Faithe onely thus we proue it by your owne Doctrine It is so receiued â–ª as it is Present but it is Present by Bread and VVine as ye saie Ergo it is receiued by Bread and VVine To conclude if by Breade and VVine then not by Faithe onely VVil ye geue me leaue to saie what I thinke of you Verely it seemeth by your vaine ianglinge that as S. Paule saieth of suche other like you ye vnderstande not what ye speake nor whereof ye affirme The B. of Sarisburie In what sense wée maie truely saie Christe is either Presente with vs or Absente from vs the mater is not so doubteful or dangerous to be answeared onlesse M. Hardinge haue foregotten the Articles of his Créede For thus wée are taught to beéeue Christe is Ascended into HeaueÌ„ and fitte that the Right Hande of God Whiche Article S. Augustine expoundeth thus Noli dubitare ibi nunc esse hominem Christum Iesum vnde venturus est memoriterque recole fideliter tene Christianam Confessionem Quoniam Resurrexit à mortuis Ascendit ad Coelum Sedet ad Dextram Patris nec aliunde quà m inde venturus est ad viuos mortuoâ—que iudicandos Doubte thou not but Christe Jesus as Man is there nowe from whence he shal comme And heare thou wel in minde and faithefully beleeue the Christian Confession That Christe is Risen againe from the Deade And Ascended into Heauen And Sitteth at the Right Hande of the Father And that he shal comme againe from thence and from no vvhere els to Judge the quicke and the Deade Againe he saithe Homo secundum Corpus in Coelo est de loco migrat cùm ad alium locum venerit in eo loco vnde venit non est Christe as Man accordinge to his Body is in Heauen and passeth from place to place and vvhen he commeth to an other place he is not in the other place from vvhence he came Likewise againe Secundum Praesentiam Maiestatis semper habemus Christum nobiscum Secundum Praesentiam Carnis rectè dictum est Discipulis Me autem non semper habebitis Accordinge to the Presence of his Maiestie wee haue Christe euermore with vs But accordinge to the Presence of the Fleashe it is true that Christe saide to his Disciples Me you shal not haue alvvaies vvith you So saithe the Holy Father and Martyr Vigilius Del Filius secundum Humanitatem suam recessit à nobis Secundum Diuinitatem ait Ecce ego vobiscum sum vsque ad Consummationem saeculi The Sonne of God accordinge to his Manhoode is gonne from vs But accordinge to his Godhed he saithe Beholde I am with you vntil the ende of the worlde And againe Et nobiscum est non est nobiscum quia quos reliquit Humanitate non Deseruit Diuinitate Christe is with vs and yet he is not vvith vs For vvhome he leafte touchinge his Humaine Nature or his Body touchinge his Godhead he leafte them not And againe Verbum vbique est Caro autem eius vbique non est The Woorde or Godhed of Christe is euerywhere but his Fleashe or Body is not eueryvvhere So saithe S. Cyril Etsi Corpore abfuero Praesens tamen ero vt Deus Although I be Absente as touchinge my Body yet as God I wil be Presente And to leaue an infinite number of other Learned and Catholique Fathers that haue written the like Origen saithe thus Secundum Diuinitatis Naturam non peregrinatur à nobis Peregrinatur secundum dispensationem Corporis quod suscepit Christe accordinge to his Godhed is not a stranger to vs But he is a stranger accordinge to the dispensation of the Body that he receiued Thus is Christe bothe Absente and Presente Presente in Maiestie Absente in Body And in this sense Chrysostome saithe Semper nobiscum est Christus Neque enim nisi nobiscum esset Christus superesset Ecclesia Christe is euermore Presente with vs. For onlesse he were presente the Churche of God coulde not continewe But M. Hardinge saithe Howe can yee make good that by Faithe wee receiue his Body and Bloude By Faithe wee receiue Grace c. This question shoulde
out of a Shelle Phy for shame Doo vvee not blusshe at sutche foolishnesse Are vvee not vveery of sutche superstition And yet biside al this liuinge in sutche curiouse delicacie wee looke to be praysed for our Fastinge To leaue al others Erasmus a man of greate Iudgemente saithe Maior est in his rebus Superstitio apud Christianos quà m vnquam fuit inter Iudaeos There is more Superstition herein emonge Christians then euer was emonge the Iewes Wée weighe not the choise of Fishe or Fleashe but the burthen of the minde and the snare of the Conscience But to passe ouer your néedelesse Lenten talke the Feaste that wee sette before the people is neither drie nor carrien notwithstandinge it liketh you by your vnciuile termes so to cal it but Spiritual Holy and Heauenly I meane the very Body of Iesus Christe the Sonne of God to the comforte and reliuinge of Body and Soule And yet for as mutche as it so wel deliteth your eares to calle it carrien wée refuse not the name Chrysostome likewise although in more reuerende and Ciuile sense calleth it Carrien These be his woordes Vbi est Cadauer ibi sunt Aquilae Cadauer Domini corpus est propter Mortem Aquilas autem appellat vt ostendat ad alta eum opotere contendere qui ad hoc Corpus accedit nihil cum terra debere illum habere commune nec ad inferiora trahi repere sed ad superiora semper volare in Solem Iustitiae intueri mentisque oculum habere acutissimum Aquilarum enim non Graculorum est haec Mensa Where as the carrien is there are the Egles The Carrien is the Body of Christe in respecte of his Deathe But he nameth Egles to shewe that who so wil approche to this Body muste mounte alofte and haue no dealinge with the Earthe nor be dravven and creepe dovvnevvarde but must euer more flee vp and beholde the Sonne of Iustice and haue the eie of his minde quicke and sharpe For this is a Table of Egles that flee on highe not of Iaies that créepe beneathe Ye adde further But saie ye at the Lordes Supper Christe geueth him selfe verily presente To what purpose I praie you That wee maie Eate him saie ye by Faithe and Sprite VVel reasoned forsoothe Now forsoothe M. Hardinge this is Hicke Scorners Logique farre vnméete for a man of your grauitie Haue ye foregotten saie you the geuinge to eate and eating that whiche is geuen to be Relatiues one of them hauing relation to the other If Christe doo exhibite him selfe verily presente dooth not he so exhibite or geue him selfe as he wil be receiued If he geue him selfe verily present wee take him verily Presente And then wee eate him verily Presente not onely by Faithe and sprite but by takinge him into our Mouth and Belly Verily M. Hardinge this of your parte was not very wel reasoned For a man maie haue Christe verily Presente although he haue him not in his mouth S. Augustine saithe Habes Christum In Praesenti per Signum In Praesenti per Fidem In Praesenti â–ª per Baptismatis Sacramentum Thou haste Christe in the time Presente by his Signe or Token In the time Presente by Faithe In the time Presente by the Sacramente of Baptisme And S. Augustine imagineth Christe thus to saie vnto the people of Caperâ—aum Non hoc Corpus quod videris manducaturi estis Ye shal not eate with your bodily mouthe this Body of mine that you see Wée remember wel the Relation that is bitweene Geuing and Receiuing and therefore wée marueile so mutche the more that you so vnskilfully woulde abuse it For as Christe offereth his Body Spiritually to our Faith and Sprite euen so Spiritually by our Faithe and Sprite wée receiue it And where ye saie Wée take Christes Body into our Mouthes and Bodies as hauing foregotten that Christe saithe The woordes that I haue spoken be Sprite and Life S. Augustine woulde soone haue remoued you from this grosse errour For thus he saithe vnto you Quid paras Dentem Ventrem Crede manducasti What preâ—arest thou thy Tooth and thy Belly This Eatinge is Spiritual Beleeue in Christe and thou haste eaten S. Ambrose saithe Fide tangitur Christus Fide videtur Non tangitur Corpore non oculis comprehenditur By Faithe Christe is touched By Faithe he is seene He is not touched vvith Body He is not seene with eie Likewise saithe Gregorius Nyssenus S. Basiles Brother Ego aliam Escam agnosco quae Similitudinem quandam proportionis escae huis corporis gerat Cuius voluptas atque suauitas ad animum solummodò transeat I knowe an other kinde of Meate bearing the Likenesse and resemblance of our bodily Meate for yâ— this inwardly féedeth the minde as the other outwardely féedeth the body The pleasure and sweetenesse whereof goeth not into yâ— Mouth or Belly but passeth onely into the soule Thus wée vnderstande our selues M. Hardinge and deceiue not as you saie the Soules that Christe hath bought God foregéeue you and others that so haue donne that the Bloude of many be not required at your handes Your errour ye saie in makinge the Presence of Christe in Baptisme like to his Presence in the Supper is too grosse Here is one erroure more then any of the Learned Catholique Fathers euer noted S. Chrysostome saithe In the Sacramente of Baptisme wee are made Fleashe of Christes Fleashe and Bone of his Bones S. Bernarde saithe Lauemur in Sanguine eius Let vs be vvasshed in his Bloude Leo saith Christi Sanguine rigaris quando in Mortem ipsius Baptizaris Thou arte vvashte in the Bloude of Christe when thou arte Baptized in his Death By these fewe it maie appeare that Christe is Presente at the Sacramente of Baptisme euen as he is Presente at the Holy Supper Onlesse ye wil saie wée maie be made Fleashe of Christes Fleashe and be washte in his Bloude and be partâ—takers of him and haue him Presente without his Presence Therefore Chrysostome when he hath spoken vehemently of the Sacramente of the Supper he concludeth thus Sic in Baptismo Euen so is it also in the Sacramente of Baptisme The Body of Christe is likewise Presente in them bothe And for that cause Beda saithe Nulli est aliquatenus ambigendum tunc vnumquenque Fidelium Corporis Sanguinisque Dominici participem fieri quando in Baptismate Membrum Christi efficitur Noman maie doubte but euery Faitheful man is then made partetaker of the Body and Bloude of Christe vvhen in Baptisme he is made the Member of Christe As for your Real and Fleashely Presence it hath benne often talkte of on your parte but neuer proued Wée saie Wée touche not christes Body with our Mouthe or Téeth VVhat saie you be ye vsed to swallowe down whole morselles Sutche childishe and waÌ„ton talke M. Hardinge specially in the debatinge of maters of Religion woulde better becomme somme
admitted Judas vnto his Table whereat he gaue and deliuered vnto his Disciples a Figure of his Body Againe S. Augustine saithe as in the Personne of Christe Qui in me non manet in quo ego non manco ne se dicat aut existimet manducare Corpus meum aut Sanguinem meum bibere He that abideth not in me and I in him let him not saie or thinke that he either eateth my Body or drinketh my Bloude The obiection that ye make of the Resurrection of our bodies is light and vaine and to smal pourpose For if noman shal haue parte in the Resurrection but onely they that haue receiued the Sacramente of Christes Body then are al the Holy Fathers Patriarches and Prophetes of the Olde Testamente Abraham Isaac Iacob Moses Aaron and sutche others then are infinite numbers of Christian Children then are many Godly Martyrs whiche beinge Baptized in the Bloude of Christe were taken out of this life before they coulde receiue the Sacramente vtterly excluded for euer from al hope of Resurrection But Christe when he spake these Woordes meante not the reciuinge of the Sacramente but the Spiritual Eatinge of his Very Body and the Spiritual Drinkinge of his Very Bloude Whereof he is made partetaker vnto Resurrection and Life Euerlastinge who so euer beleeueth in the Death of Christe And therefore S. Basile saith of the Sacramente of Baptisme Baptisma est vis efficacia ad Resurrectionem Baptisme is a Povver and a strength vnto Resurrection But hereof wee shal haue occasion offered to saie more hereafter Further Howe can ye assure your selues saye you that your Faithe receiueth the Body of Christe VVhiche was neuer promised to your Faithe By the waie I beséeche you M. Hardinge when or where was Christes Body euer promised to your Mouthe Verily Christe promised his Body to he receiued by Faithe and by Faithe Onely and none othervvise For thus he saithe Ego sum Panis ille Vitae qui venit ad me non esurier qui credit in me non sitiet vnquam I am that Breade of Life He that commeth vnto me shal neuer hunger and he that Beleeueth in me shal neuer thirste Here haue you M. Hardinge a plaine promisse made vnto our Faithe But of your Mouthe wée heare nothinge If you haue ought to shewe out of the Scriptures Doctours or Councelles let it appeare that in plaine woordes without coloure Otherwise if ye cauil in woordes wée muste saie ye haue nothinge Therefore the Auncient Father Origen saith Idcircò dicitur Panis vitae vt habeat Gustus Animae quod deguster Therefore is Christe called the Breade of Life that our Faithe whiche is the Taste of our soule maie houe what to taste Clemens Alexandrinus saithe Comedite Carnes meas Bibite Sanguinem meum Euidenter Fidei Promissionis quod est Esculentum Poculentum dicens allegoricè Eate my Fleashe and Drinke my Bloude Meaninge hereby vnder an Allegorie or by vvaie of a Figure the Meate and Drinke that is of our Faithe and his Promisse Tertullian saith Eundem Sermonem Christus etiam Carnem suam dixit quia Sermo Caro factus est Proinde in causa vitae recipien dus Deuorandus auditu Ruminandus intellectu Fide Digerendus est The same Woorde Christe called his Fleashe For the Woorde was made Fleashe Therefore he muste be receiued in cause of Life He muste be Deuoured by hearing He muste be chevved by vnderstandinge He muste be Digested by Faithe S. Cyprian saithe Quod est esca Carni hoc est Animae Fides As Meate is to the Fleashe so is Faithe vnto the Soule S. Augustine saithe Credere in eum hoc est Manducare Illud Eibere quid est nisi viuere To Beleeue in him is to Eate him That Drinkinge of him what is it els but to liue by him I truste M. Hardinge it maie appeare hereby there is somme promisse made hereof vnto our Faithe Nowe shewe you as euidente Promisse made to your Mouthe and Belly and then your Reader happily wil beleeue you The Apologie Cap. 14. Diuision 2. And therefore in celebratinge these Mysteries the People are to good pourpose exhorted before they comme to receiue the Holy Communion to lifte vp theire Hartes and to directe theire mindes to Heauen warde bicause he is there by whom wee muste be fedde and liue M. Hardinge I praie you Whiche these Mysteries meane ye Those that ye haue in your newe communion or those that we haue at the aulter of God in the Catholike Churche of Christe If ye meane your owne newe deuised toye thereof ye cannot bringe any sufficient reason againste the Churche pardy whiche condemneth the same If ye meane the Holy Mysteries of the Catholike Churche ye misreporte the mater For by that exhortation ye speake of the people are not prepared to receiue the Communion onely nor chifely but to dispose them selues accordingly and as it becommeth them to praie for to that ende be these woordes Sursum corda vp with your hartes pronounced by the Prieste in the Preface before prayer Reade S. Cyprian in Sermone 6. De Oratione Dominica And ye shal finde him to referre the whole to praier But what if we admitte your woordes refusinge your Heretical meaninge VVe graunte the people are to good purpose so exhorted as ye saie and that he is in Heauen whose fleash we feede on in this Sacramente thereby to attaine to life Euerlastinge VVhat conclude ye of this Ergo he is not here For at that marke ye shoote euery man maye see Here we tel you that your Rhetorike is better stuffe then your Logike for your argumente is foolishe VVith the one ye maie leade the simple perhaps with the other ye moue the Learned to laugh at you For Christe is in Heauen and also here as Chrysostome saithe Et hic plenus existens illic plenus Vnum Corpus He is here fully and there fully one Body These two propositions Christe is in Heauen and Christe is here may wel stande togeather without iuttinge the one the other out of place He is there at the right hande of the Father visibly he is here vnder the Formes of Breade and VVine inuisibly there in glorie here in Mysterie ▪ yet as truly and fully here as there concerninge his Substance as Chrysostome saith Ye procede foorth and saie The B. of Sarisburie It maye becomme you M. Hardinge as wel to cal the reuerende Ministration of Christes Holy Mysteries a Toie as to cal the Gospel of Christe Erroure and Heresie So likewise Libanius the Heathen although a man I trow not of your Profession saide sommetime that al the Bookes either of the Scriptures or of any y◠Christian Fathers in comparison of Iulianus the Renegates Bookes were toies and trifles Howe be it Our Toies be the same Toies that were once vsed and allowed vniuersally throughout the Catholique
pertinet ad Sacramentalem vel Corporalem Manducationem This Saieinge of the Sixthe of Iohn perteineth nothinge directely to the Sacramental or Corporal Eatinge It was somme ouersight of your parte M. Hardinge to seeke to proue the Eatinge of the Sacramente by those woordes that by your owne Doctours iudgemente perteine nothinge to the Sacramente Christe saithe further Onlesse ye Eate the Fleashe of the Sonne of Man and Drinke his Blonde ye shal haue no Life in you If there be none other Eating of Christes Body whereby wee shal liue but onely your Fantastical and Fleashely Eatinge with Mouthe and Teethe then I beséeche you what Life hathe Abraham Isaac Iacob Moses Aaron and other Holy Patriarkes and Prophetes that were before the comming of Christ What Life haue a great number of Holy Martyrs What Life haue Christian Children that being Baptized in the Bloud of Christe departe this Life before they can receiue the Sacramente that is to saie by your strange Exposition before they haue Really Substantially Eaten the Fleashe of Christe Wil ye saie They haue no Life Or wil ye condemne them al to Euerlasting Deathe Or muste wée thinke they shal neuer rise againe Certainely S. Augustine saithe precisely Qui Manducat habet Vitam qui non Manducar non habet Vitam VVho so Eateth the Fleashe of Christe hathe Life and who so Eateth it not hathe no Life Hereof wee muste needes conclude by your Diuinitie that Abraham Isaac Iacob Moses and other Godly Fathers that neuer receiued the Sacramente haue no Life but are deade for euer without hope of Resurrection But to leaue your Fantasies M. Hardinge the cause of Our Resurrection as S. Paule saithe is the Sprite of God that dwelleth in vs. Origen saithe Resurgemus propter Spiritum habitantem in nobis Necesse est enim Spiritui reddi habitaculum suum VVee shal rise againe bicause of the Sprite that dwelleth within vs For of necessitie the Sprite muste haue his House restoâ—red vnto him S. Augustine saithe Haec mea tota Spes est omnis fiducia Est enim in ipso Iesu Christo Domino nostro Vniuscuiusque nostrum portio Caro Sanguis Vbi ergo portio mea regnat ibi ego me regnare credo This is my whole hope and al my truste For in Christe Jesu our Lorde is Fleashe and Bloude whiche is a Portion of eche of vs. Therefore vvhere a Portion of mine reigneth there I beleeue that I reigne too S. Cyril saithe Quamuis Mors propter peccatum in Naturam nostram insilijt tamen quia Filius Dei Homo factus est omnes profectò Resurgemus Although Deathe be fallen into our Nature yet bicause the Sonne of God is made Man doubtelesse wee shal al rise againe Likewise againe he saithe Sic vos effeci participes Diuinae Naturae cùm Spiritum meum fecerim habitare in vobis Christus enim in nobis est per Spiritum Corruptionem nostram in Incorruptionem CoÌ„mutans So I made you Partetakers of the Diuine Nature vvhen I caused my Sprite to dvvel in you For Christe is in vs by his Sprite changinge our Corruption into Incorruption Thus the Sprite of God is the Cause and the woorker of our Resurrection And to comme neare vnto you yâ— Sacramentes of Christe are also Meanes and Instrumentes and Seales hereof but not the Causes S. Cyril saithe Quòd Mystica Communio Resurrectionis quaedam fit Confessio verbis Christi ipsius probatur Ait enim Hoc est Corpus Meum Hoc in Memoriam Mei facite That the Mystical CoÌ„munion is a certaine Confession of yâ— Resurrection it is proued by the woordes of Christe him selfe For he saithe This is my Body Doo this in Remembrance of mee And therefore in the Councel of Nice the Holy Mysteries are called Resurrectionis nostrae Symbola The Pleadges or Tokens of our Resurrection And S. Ambrose speakinge distinctely hereof saithe Non iste Panis qui vadit in Corpus sed Panis Vitae Aeternae qui animae nostrae Substantiam fulcit It is not this Breade of the Sacramente that passeth into the Body but it is the Breade of Euerlastinge Life that susteineth the Substance of our Soule And to put the mater further out of doubte the same force vnto Resurrection that is applied vnto the Sacramente of Christes Body is also and in as ample sorte geuen to the Sacramente of Baptisme S. Basile saithe Dies Paschatis est Pignus Resurrectionis Baptisma verò est potentia vis ad Resurrectionem Easter Daie is a pleadge of Resurrection But Baptisme is a povver and strengthe vnto Resurrection Againe he saithe Resurrectionis Gratiam in die Resurrectionis excipiamus Vpon the daie of Christes Resurrection Let vs receiue Baptisme whiche is the Grace of Resurrection Ignatius saithe Vt Credentes in Mortem eius per Baptismum participes eius Resurrectionis efficiamini That beleeuinge in his Deathe by Baptisme ye maie be made Partetakers of his Resurrection Therefore in the Councel of VVoormes it is written thus In Aquas demersio in Infernum descensio est Et rursus ab Aquis emersio Resurrectio est The Dippinge into the Water is the goeinge downe into Hel and the comminge out of the VVater is the Resurrection In the ende M. Hardinge ye blowe vp merily your owne Conquest And thus yée saie VVee haue confuted the Doctrine wherein yee declare your Faithe and the Chiefe groundes whereon ye builde your Newe Gospell VVee haue disproued But with so simple proufes and so many Vntruthes as for Honours sake maie not wel be shewed in your Triumphe ⧠Here endeth the Seconde Parte The Thirde Parte The Apologie Cap. 1. Diuision 1. BEholde these are the horrible Heresies for the whiche a good parte of the worlde is at this daie condemned by the Bishop of Rome yet were neuer hearde to pleade their cause He shoulde haue commenced his suite rather againste Christe against the Apostles and againste the Holy Fathers For these thinges did not onely procede from them but were also appointed by them Excepte perhaps these menne wil saie as I thinke thei wil in deede that Christe neuer instituted the Holy Communion to be diuided emongest the Faitheful Or that Christes Apostles and the Auncient Fathers saide Priuate Masses in euery corner of the Temples now tenne nowe twentie togeather in one daie Or that Christe and his Apostles bannished al the Common People from the Sacrament of his Bloude Or that the thinge that they them selues doo at this daie euery where doo it so as thei condemne him for an Heretique whiche dothe otherwise is not called of Gelasius theire owne Doctoure plaine Sacrilege Or that these be not the very woordes of Ambrose Augustine Gelasius Theodorete Chrysostome and Origene The Breade and VVine in the Sacramentes remaine stil the same thei vvere before The thinge vvhiche is seene vpon the Holy Table is Breade There ceaseth not to be
Popes breaste Thus maie wee set aparte Scriptures Doctoures Councelles and what so euer is biside The Popes breaste maie serue for al. The Apologie Cap. 21. Diuision 8. Worthily ought that mater seeme suspicious whiche fleeth trial and is afraide of the light For he that dooth euil as Christe saith seketh darkenesse and hateth the light A cōscience that knovveth it selfe cleere commeth vvillingly into open shevve that the vvoorkes vvhiche proceede of God maie be seene Neither bee they so very blinde but they see this wel yenough that theire Kingdome streightwaie is at a pointe if the Scriptures once haue the vpper hande and that like as menne saie the Idolles of Diuelles in times paste of whome menne in doubtful maters were then woonte to receiue answeares were suddainly striken doumbe at the sight of Christe when he was borne and came into the worlde euen so they see that nowe al their suttle practises wil soone fal downe hedlonge euen vpon the sight of the Gospel For Antichriste is not ouerthrowen but with the brightnesse of Christes comming The Apologie Cap. 22. Diuision 1. As for vs wee renne not for succour to the Fire as these mennes guise is but wee renne to the Scriptures neither doo wee reason with the Swerde but with the VVorde of God and therewith as saithe Tertullian doo vvee feede our Faithe by it doo vvee stirre vp oure hope and strengthen our Confidence M. Hardinge Ye flie not to the Fire as wee doo saie ye but vnto the Scriptures Neither doo ye reason with vs with the sworde but with the VVoorde of God Ah good woorde of God thou seruest to many purposes And is it in deede the woorde of God Sirs that keepeth so many reuerende Fathers in prison these many yeeres It is the woorde of God that hath depriued so many menne some of their liuinges some of theire countries whose life ye can not blame Is it the woorde of God that by crueltie of imprisonmente of late yeeres gaue moste certaine occasion of death to those holy learned and worshipful menne who for their singular vertue beinge wel knowen neede not here to be named Is it the woorde of God that made so mutche adoo in youre late parlament for establishinge of youre bloudy lawe whereby ye woulde haue power to put menne to death for the Faithe of Christendome The Turkes and Saracenes haue alwaies suffered them to liue in their dominions but our Gospellers by their woorde of God are taught to kil them Blessed be God who hath geuen to our noble and moste clement Queene Elizabeth a better spirite to vnderstande his woorde in this point then these Gospellers haue yet attained vnto If any of you doo saie that the newe Superintendentes doo not keepe the olde Bishoppes and leanred Clergie in prison but the Lawe of the Realme I answere firste that the Lawe is a crabbe of your owne stocke next that neither the Bishoppes before time burnt Heretiques but the Lawe of the Realme the lawe of the Prince the lawe of al Christendome Neither was the same made by Papistes of late yeres as ye woulde youre deceiued disciples to beleue but of olde time thought necessarie by Princes to be enacted for the better maintenance of quiet in their dominions The B. of Sarisburie It is no newe practise ye saie to kille Heretiques I graunte you Neither is it a newe practise to condemne godly menne by the name of Heretiques You re Fathers sommetime cried out againste Christe the Sonne of God Wee haue a Lawe and by the Lawe he ought to die And Christe him selfe saide sommetime to Hierusalem the Cittie of bloude O Hierusalem Hierusalem that killest the Prophetes and stoanest them to death that he sent vnto thee But S. Augustine saithe Nullis bonis in Catholica hoc placet si vsque ad Mortem in quenquam licet Haereticum saeuiatur It seemeth good vnto no good man in the Catholique Churche that crueltie vnto death be shewed vnto any man no though he be an Heretique Notwithstanding it agreeth wel with youre Religion M. Hardinge though your mouthes now be mousled yet to rampe and gape stil after bloude Fulfil ye the measure of youre Fathers Let it not greeue you to heare what Salomon saithe Viscera impiorum crudelia The very bowelles of the wicked are ful of crueltie When youre Fables and folies be espied then ye flee to Swerde and Fire Whiche beeinge once wreasted from you youre whole Religion muste needes comme to grounde S. Hierome saithe of other youre peeres Pugnant Epicherematis ex carnificum officinis They fighte with Argumentes taken from the Bouchers shoppes Ye haue wreakte youre angre longe yenough vpon innocente bloude Beginne once to knowe the hande of God It is harde for you to kike stil against the pricke Wee maie truely saie vnto you with S. Cyprian Sacerdos Dei Euangelium tenens Christi Praecepta custodiens Occidi potest Vinci non potest The Prieste of God holding the Gospel and keeping the Commoundementes of Christe maie wel be killed But conquered he cannot be Wee maie saie with Tertullian Crudelitas vestra Gloria nostra est Plures efficimur quoties metimur à vobis Youre Crueltie is oure Glorie When ye comme to recken vs ye finde vs moe and moe Truethe aboue al thinges vvil preuaile There is no Counsel againste the Lorde As for oure parts wee were neuer yet guilty to one droppe of youre bloude Wee seeke no aide at Fire or Swerde Wee wil rather saie with S. Hierome Vtiuam filios Haereucorum omnium qui decepti sunt interficiamus Sagittis Spiritualibus id est Testimonijs Scripturarum Woulde God wee maie rather kille the Children of Heretiques and of al them that be deceiued with Spiritual Arrowes that is to saie with the Testimonies of the Scriptures And with S. Augustine O fi occidas eos de gladio bis acuto non sint Hostes tui Sic enim amo eos occidi sibi vt vitrani tibi Woulde God thou wouldest kille them O Lorde with the twoo edged sworde that is with thy Holy Woorde That they maie no lenger be thine Enimies For so I wisshe them to bee killed vnto them selues that they maie liue vnto thee And againe Vindicet nos Deus de vobis vt ipsum errorem vestrum in vobis occidat nobiscum de Veritate gaudeatis God so reuenge oute cause againste you that he maie kille youre erroure in you that ye maie reioice togeather with vs of the Truethe The Apologie Cap. 22. Diuision 2. For we knowe that the Gospel of Iesus Christe is the power of God vnto Saluation and that therein consisteth Eternal Life And as Paule warneth vs we doo not heare no not an Angel of God though he came from Heauen if he goe aboute to pul vs from any parte of this Doctrine M. Hardinge Boaste no more of the Gospel VVe I meane the catholique Churche had it
suffice you to make a quarrel That Mise and Dogges maie eate the very Natural Body of Christe and that Really Substantially and in deede it is youre Doctrine it is not ours For wee vtterly abhorre it and defie it as moste detestable and lothesome villanie I marueile not to heare you saie that wicked Creatures and Faithlesse Infidelles maie eate Christes Body seeinge yee doubte not to auouche the same of Brute Beastes and Dombe Cattel Yet S. Augustine saithe Hoc Manducare illam Escam illum Potum Bibere in Christo manere illum manentem in se habere This is the Eatinge of that Meate and the drinkinge of that Drinke for a man to dwelle in Christe and to haue Christe dwellinge within him Euen so saithe Christe him selfe He that eateth my Fleashe and Drinketh my Bloude is neither vvicked Creature nor Faithlesse Infidelle nor Dogge nor Mouse but dvvelleth in mee and I in him But S. Augustine saithe Iudas accepit Pretium nostrum Iudas receiued oure Price whiche by youre exposition can bee none other but the Body of Christe O M. Hardinge yee shoulde not thus haue mockte the worlde with this Authoritie You youre selfe knowe yee deale not plainely you youre selfe knowe that S. Augustine by these woordes Oure Price meante onely the Sacramente of oure Price So Chrysostome saithe Baptisma Christi Sanguis Christi est The Baptisme of Christe is the Bloude of Christe Not for that it is so in deede but for that it is a Sacramente of the Bloude of Christe Euen so it is noted in youre owne Decrees Ipsa immolatio carnis Christi quae Sacerdotis manibus fit Vocatur Christi Passio Mors Crucifixio Non Rei Veritate sed Significante Mysterio The Oblation of the fleashe of Christe that is wrought with the Priestes handes is called the Passion the Death and the Crucifieinge of Christe not in Truthe of mater but in a Mysterie Signifieinge This Exposition ye maie not wel refuse It is S. Augustines It is youre owne Hereof wee haue spoken otherwheres more at large But to put the mater oute of doubte that it maie appeare in what sense Iudas receiued the Price of Christes Deathe S. Augustine him selfe thereof saithe thus Christus adhibuit Iudam ad Conuiuium in quo corporis Sanguinis sui Figuram Discipulis suis commendauit tradidit Christe receiued Judas vnto his Banket whereat he gaue to his Disciples the Figure of his Body and Bloude The Booke that ye allege in the name of S. Gregorie is vaine and Childishe and ful of Fables and not S. Gregories But S. Paule saithe Who so euer Eateth of this Breade and Drinketh of the Cuppe of oure Lorde vnwoorthily he shal be guilty of the Body and Bloude of oure Lorde Euen so S. Augustine writeth of the VVater of Baptisme Baptismus valet alijs ad Regnum alijs ad Iudicium Baptisme is auaileable to somme vnto the Kingdome of God to somme vnto Judgemente Againe he saithe Baptismum multi habent non ad Vitam Aeternam sed ad Poenam Aeternam non bene vtentes tanto bono Somme haue Baptisme not to Life Euerlastinge but to Paine Euerlastinge not wel vsinge so good a thinge Likewise saithe Tertullian Si qui pondus intelligant Baptismi magis timebunt consecutionem quà m dilationem They that vnderstande the weighte of Baptisme wil feare more the geattinge of it then the delate Yet yee presse the mater further S. Paule saithe Who so eateth vnworthily of this Breade is guilty of the Body and Bloude of Christe Ergo saie you Christes Body and Bloude muste needes be Really Present Here Maister Hardinge it were a woorthy mater to see by what enginnes ye woulde proue these hasty Conclusions or howe yee woulde force this Guilte and this Presence to goe togeather For thinke you that no man can be guilty of the Body and Bloude of Christe but he that hath Christes Body and Bloude Really Present in his hande Verily S. Augustine saithe Reus erit non parui preiij sed Sanguinis Christi qui violat commaculat Animam Christi Sanguine Passione mundatam He is Guilty of no smal Price but euen of the Bloude of Christe that by Fornicatiō or Aduouterie defileth his owne soule that was made cleane by the Passion and Bloude of Christe Yet hath he not therefore Christes Bloude Really Presente Athanasius saithe Adorantes Dominum neque ita vt dignum est eo viuentes non sentiunt se reos fieri Dominicae Mortis Worshippinge Oure Lorde and not liuinge so as is meete for our Lorde they feele not that thereby they are made Guilty of our Lordes Death So saithe God by the Prophete Ezechiel I wil require the Bloude of the people at thy hande Christe saithe God shal require of you the Bloude of the Prophetes that hathe benne sheadde from the beginninge of the worlde This Guilte M. Hardinge maie wel stande withoute any Real Presence of the Bloude either of Christe or of the Prophetes This therefore is S. Paules meaninge that the wicked resortinge vnwoorthily to the Holy Mysteries and hauinge no regarde what is meante thereby despise the Deathe and Crosse of Christe and therefore are Guilty of the Lordes Body and Bloude that are represented in the Sacramente Chrysostome saithe as he is alleged in the seconde Councel of Nice Is qui Imaginem Imperatoris violat in prototypum Dignitatis iniustus est He that defileth the Emperoures Image is iniurious to the Maiestie of the Emperoures Persone that is pourtraide in the Image S. Cyprian saithe Impijs in Morte Christi nullus superest quaestus sed iustissimè eos beneficia neglecta condemnant The wicked haue no gaine by the Deathe of Christe but the benefites that they haue despised doo moste iustely condemne them To comme neare to the pourpose S. Augustine saithe Habent Foris Sacramentum Corporis Christi sed Rem ipsam non tenent Intus cuius est illud Sacramentum Et ideò sibi iudicium manducant bibunt Outwardly they haue the Sacramente of Christes Body But the thinge it selfe whiche is Christes Body represented by the Sacramente inwardly in theire hartes they haue not And therefore they Eate and Drinke their owne iudgemente S. Augustine saithe they are Guilty not bicause they receiue but bicause they receiue not the Body of Christe Againe he saithe Qui non manet in Christo in quo non manet Christus procul dubio non Manducat Spiritualiter Carnem eius nec Bibit eius Sanguinem licet Carnaliter Visibiliter premat dentibus Sacramentum Corporis Sanguinis Christi Sed magis tantae rei Sacramentum ad Iudicium sibi Manducat Bibit He that abideth not in Christe nor Christe in him out of doubte he eateth not Spiritually his Fleashe nor Drinketh his Bloude not withstanding Carnally that is to saie with his bodily