Earthe Earth bicause Fleashe is of Earth and of the Fleashe of Marie he tooke Fleash And bicause he walked here in Fleashe and that very Fleashe he gaue vs to eate to Saluation and noman eateth that Fleash except firste he adore it it is founde out how such a footestoole of our Lorde may be adored and howe we not onely sinne not by adoringe but sinne by not adoringe Doth not the Fleashe quicken and geue life Our Lorde himselfe saide when he spake of the commendation it selfe of that Earthe It is the spirite that quickeneth but the Fleashe profiteth nothinge Therfore when thou bowest thee selfe and fallest downe to euery such Earthe beholde it not as Earth but that holy One whose footestoole it is that thou doest adore for bicause of him thou doest adore And therefore here he added Adore ye his footestoole bicause it is Holy VVho is Holy He for whose loue thou adorest his footestoole And when thou adorest him remaine not by cogitation in Fleashe that thou be not quickened of the Spirite For the Spirite saithe he quickeneth and the Fleashe profiteth nothinge And then when our Lorde commended this vnto vs he had spoken of his Fleashe and had saide Excepte a man eate my Fleashe he shal not haue in him life Euerlastinge The B. of Sarisburie S. Ambrose and S. Augustine as thei agrée togeather for the exposition of the Psalme so touchinge the mater it selfe neither doo they any wise disagree from vs nor any wise agrée with M. Hardinge They teache vs humbly to Adoure Christes Fleashe but they teache vs not to Adoure the Sacrament of Christes Fleashe Thus M. Hardinge hath taken a néedeles labour to prooue a mater that is already prooued but the thinge that he should haue prooued he toucheth not This is to bolde abusinge of the simple Reader to beare him in hande that these godly Fathers teache vs to Adoure the Sacrament that spake not one woorde of Adouringe the Sacrament But M. Hardinge wil saie VVe must Adoure the Fleashe of Christe We graunt we beléeue it it is our Faithe we teache the people as the olde learned Fathers did that noman eateth that Fleashe but first he Adoureth it and that he deadly offendeth God and is wicked and gilty of the Lordes Bodie that Adoureth it not But as we Eate it so we Adoure it We eate it sittinge in Heauen at the Right hande of God Thither we lifte vp our hartes and there we Adoure it S. Ambrose saithe Stephanus in terris positus Christum tangit in Coelo Steuen standinge in the Earth toucheth Christe beinge in Heauen Againe he saithe Non Corporali tactu Christum sed Fide tangimus We touche Christe by Faithe and not by Corporal touching And as we touche Christe so we sée him that is with the Spiritual eies of our Faithe and not otherwise So S. Ambrose saithe in the place before alleged Stephanus intra Coelos Dominum cernit absentem Steuen seeth Christe beinge absente within the Heauens And for proufe hereof that al that Glorious â—â—ght was meere Spiritual and not offered to the Corporal eie of the Bodie S. Augustine saith that S. Steuen stoode then vnder a roofe before the Iudges and sawe the Heauens open when with his Bodily eies he was not hable to looke vp and to see the Heauens There wee sée Christes Bodie there we Approache vnto it there wee touche it there we Taste it there we eate it there we Adoure it And doothe M. Hardinge thinke that the Religion of Christe is so Grosse and so sensible that wee cannot Eate or Adoure his Bodie onlesse it lye Corporally Present before our eies Uerily S. Augustine saithe Si Resurrexistis cum Christo dicit Fidelibus dicit Corpus Sanguinem Domini accipientibus Si Resurrexistis cum Christo que sursum suÌ„t sapite vbi Christus est in Dextra Dei sedeÌ„s Quae sursum sunt quaerite non quae super Terram If ye be rysen agayne with Christe S. Paule saithe vnto the faitheful and vnto them that receiue the Bodie â—nd Bloude of Christe If ye be risen againe with Christe sauer the thinges that be aboue where Christe is sittinge at the right hande of God Seeke the thinges that be aboue and not the thinges that be vpon the Earthe And in this very place by M. Hardinge alleged he saithe Spiritualiter intelligite quod locutus sum Non hoc Corpus quod videtis manducaturi estis Vnderstande you Spiritually that I haue saide vnto you You shal not Eate with your bodily Mouthes this Bodie of mine that ye see Thus S. Augustine in the same place expoundeth and openeth his owne meaninge Doubtlesse as the wicked maye dishonour Christe so maye the Godly honour him But the wicked as S. Paule saith doo Crucifie the Sonne of God beinge in Heauen and Christe beinge in Heauen saithe vnto Paule beinge in the Earthe benethe Saule Saule Why doost thou persecute me Therefore the Godly beinge in Earthe may likewise Adoure and Honour Christe beinge in Heauen But they wil replie S. Ambrose saithe We doo Adoure Christes Fleashe in the Mysteries Hereof groweth their whole errour For S. Ambrose saithe not We doo Adoure the Mysteries or the Fleashe of Christe Really Present or Materially Conteined in the Mysteries as it is supposed by M. Hardinge Onely he saithe We Adoure Christes Fleashe in the Mysteries that is to saye In the Ministration of the Mysteries And doubtelesse it is our dutie to Adoure the Bodie of Christe in the Woorde of God in the Sacrament of Baptisme in the Mysteries of Christes Bodie and Bloude and where so euer we sée any steppe or token of it but specially in the Holy Mysteries for that there is liuely laide foorthe before vs the whole storie of Christes Conuersation in the Fleash But this Adoration as it is saide before neither is directed to the Sacramentes nor requireth any Corporal or Real Presence So S. Hierome saithe Paula Adoured Christe in the Stalle And That he him selfe Adoured Christe in the Graue And S. Chrysostome teacheth vs To Adoure Christes Bodie in the Sacrament of Baptisme Yet neither was Christes Bodie then Really Present in the Stalle or Graue nor is it now present in the Water of Baptisme Thus S. Ambrose saithe Wee Adoure the Fleashe of Christe in the Mysteries M. Hardinge The .23 Diuision Againe S. Augustine sheweth the maner and custome of his time touchinge the adoration of Christe in the Sacrament writinge thus ad Honoraâ—um vpon the verse of the .21 Psalme Edent pauperes saturabuntur that is the poore shal eate and be filled and vpon that other Manducauerunt adorauerunt omnes diuites terrae al the ritche of the earth haue eaten and adored It is not without cause saith he that the riche and the poore be so distincted that of the poore it was saide before the poore shal eate and be filled and here of
in the stalle so he is now vpon the Aultar and as he was sometimes in the Womans Armes so is he now in the Priestes Handes True it is Christe was there and Christe is here but not in one or like sorte of Beinge For he was in the stalle by Bodily Presence vpon the Holy Table he is by waie of a Sacrament The woman in her armes helde him Really the Priest in his handes holdeth him onely in a Mysterie So saith S. Paule Christe dwelleth in our hartes and no doubtes the same Christe that laie in the stalle It is one and the same Christe but the difference standeth in the manner of his Being there For in the stalle he laie by Presence of his Bodie in our hartes he lieth by Presence of Faith If this Exposition seeme to M. Hardinge ouer exquisite or curious then wil I saie further Christe is so vpon the Table as the Faithful people is vpon the Table S. Augustine speakinge to the people saith thus Vos estis in MeÌ„sa vos estis in Calice Yowe are vpon the Table yowe are in the Cuppe But the people is not there Grossely Really and in deede but in a Mysterie Euen so is Christes Bodie vpon the Table not Grossely not Really or in deede but in a Mysterie And as Chrysostome saith The Priestholdeth Christe in his hande euen so S. Gregorie saith Abel helde Christe in his hande and that foure thousande yeeres before Christe was borne and yet not a bare signe or a naked token but the very same Christe that Esaie sawe and that Iohn Baptist pointed with his finger For thus stande his woordes Quem Iohannes in Ostensione quem Esaias in locutione hunc Abel Significando in manibus tenuit Thus Chrysostome saith the Priest holdeth Christe in his hande as Iohn Baptist helde him as Esaie helde him as Abel helde him And that this was Chrysostomes meaninge it appeareth by the very forme and order of his woordes For he saith Thou Seest the holy Ghost thou Seest Touchest that princely Bodie Thus he speaketh of a Spiritual seeinge and touchinge wherewith we see and touche thinges be they neuer so farre absent from vs. For otherwise touchinge bodily sight M. Hardinge knoweth the Holy Ghost cannot be seene and by his owne Doctrine the Bodie of Christe is there Inuisible But least M. Hardinge take occasion hereof to saie This is a Fantastical and a Vaine kinde of seeinge Let him remember the woordes that S. Hierome writeth to Paula and Eustochium touchinge theire aboade at Bethleem Magos tria deferentes munera in visione beatis oculis vidisti Ipsa eadem munera Fide Deo obtulisti Cum iâ—sdem Magis Deum Puerum in Presepio adorasti Thou sawest with thine happie eyes the Wise menne carrieinge their three sortes of presentes Thou tookest the same presentes and offeredst them vnto God by Faith with the same Wise men thou Adouredst God beinge a Childe in the Manger She sawe the Wise men and yet sawe them not She receiued their Presentes and yet receiued them not She Adoured the Childe in the Manger and yet the Childe was not there Thus she did not verily or in deede and yet not vainely nor by waie of Fantasie notwithstandinge but truely and effectually by Presence of Faith Thus did the Wise menne see Christe thus doo we nowe see Christe Thus did they worship him thus doo we worship him They sawe him and worshipped him beinge in Earth we see him and worship him being in Heauen They had him Bodily Present we haue him Bodily Absent and Present onely to our Faith And in this behalf S. Ambrose saith Magis videtur quod non videtur It is best seene that is not seene That is to saie Wée sée more certainely with our Faith then wée can sée with the eies of our Bodie For our Bodily eie maie deceiue vs But the eie of our Soule whiche is Faith cannot deceiue vs. M. Hardinges reason hereof standeth thus The Priest at the time of the holy Ministration saide O God be merciful to me being a sinner And Looke vpon vs O Lorde Iesus Christe our God from thy holy Tabernacle and from the Throne of thy Glorie Ergo he made his praiers and gaue Adoration to the Sacrament Of the same premisses he might muche better conclude the contrary The Priest withdrewe his minde from these Sensible and Corruptible Elementes and Adoured Christe beinge in Heauen in his Tabernacle and in the Throne of his Glory Ergo he did not Adoure the Sacrament M. Hardinge The .22 Diuision S. Ambrose after longe searche and discussion howe that saienge of the Prophete might be vnderstanded Adore and woorship ye his footestoole because it is holie at length concludeth so as by the footestoole he vnderstandeth the Earthe bicause it is written Heauen is my seate and the Earthe is my footestoole And bicause the Earthe is not to be Adored for that it is a creature by this Earthe he vnderstandeth that Earthe whiche our Lorde Iesus tooke in the Assumption of his Fleashe of the Virgin Marie and hereupon he vttereth those plaine woordes for testimonie of the Adoration Itaque per Scabellum Terra intelligitur per Terram autem Caro Christi quam hodie quoque in Mysterijs Adoramus quam Apostoli in Domino Iesu Adorarunt And thus by the Footestoole Earthe may be vnderstanded and by Earthe the Fleashe of Christe whiche euen nowe adaies also we Adore in the Mysteries and the Apostles Adored in our Lorde Iesus S. Augustines learned handlinge of this place of the Psalme Adore ye his Footestoole bicause it is Holy maketh so euidently for this purpose that of al other authorities whiche in greate number might be broughte for proufe of the same it ought leaste to be omitted The place beinge longe I wil recite it in Englishe onely His woordes be these Adore ye his Footestoole bicause it is Holie See ye Brethern what that is he biddeth vs to Adore In an other place the Scripture saithe Heauen is my Seate and the Earthe is my Footestoole VVhat doothe he then bidde vs Adore and woorship the Earthe bicause he saide in an other place that it is the Footestoole of God And howe shal we Adore the Earthe where as the Scripture saithe plainely Thou shalt Adore thy Lorde thy God and here he saithe Adore ye his footestoole But he expoundeth to me what his footestoole is and saithe and the Earth is my footestoole I am made doubteful afraied I am to adore the Earthe leste he damne me that made Heauen and Earthe Againe I am afraied not to adore the footestoole of my Lorde bicause the Psalme saithe to me adore ye his footestoole I seeke what thinge is his footestoole and the Scripture telleth me The Earth is my footestoole Beinge thus waueringe I turne me to Christ bicause him I seeke here and I finde how without impietie the Earth may be adored For he tooke of
the ritche they haue eaten and adored al that be the ritche of the earthe For they haue ben brought to the table of Christe and doo take of his Bodie and Bloude but they doo adore onely and be not also filled for as muche as they doo not folowe him Likewese in his exposition vpon that Psalme Al the ritche also saith he there of the earth haue eaten the Bodie of the humblenesse of their Lorde neither haue they ben filled as the poore vntil the folowing But yet they haue adored and woorshipped 170 It that is by adoration they haue acknowleged Christe their Lorde there present The B. of Sarisburie This place maye be passed ouer with the former answeare S. Augustine here speaketh of the Adoringe of Christe and not one woorde of the Adoringe of the Sacrament The whole drifte of his talke standeth in an Allegorie of Hungringe Eatinge Fillinge and Adouringe We Hunger Christe we Eate Christe we be Filled with Christe sittinge in Heauen and likewise we Adoure and woorship Christe sittinge in Heauen But S. Augustine saithe Comedunt Pauperem They Eate Christe beinge poore We knowe that Christe is nowe no lenger in the Dispensation of his Pouertie God hathe exalted him and geuen him a Name aboue al Names and made al thinges subiecte to his feete But S. Augustine calleth him Poore for that he so humbled him selfe and became obedient vnto the Deathe euen vnto the Deathe of the Crosse. In this respecte of his Crosse of his Deathe of his Pouertie wee embrace him we liue by that Bodie that was broaken for vs we be refreashed by that Bloude that was sheadde for vs. And thus we Eate Christe and be relieued and haue our life by him onely in respecte of his Bloud sheaddinge and of his Pouertie The Poore that haue refused and forsaken them selues Eate Christe sittinge in Heauen and are Filled with him But the Ritche Eate him and Adoure him likewise sittinge in Heauen but they are not Filled They see that Christe is the very true Messias that was looked for they see that al thinges are fulfilled that were written of him in the Prophetes and that his name is published vnto the endes of the worlde they beléeue that there is none other name vnder Heauen whereby they can be saued Therefore they Professe his Name they Beleeue in him they Eate him and Adoure him But they make some accompt◠of the Worlde they forsake not them selues they folowe not Christe and therefore they are not filled with him Thus dooth S. Augustine expounde his owne meaninge Inde erat Piscator c. Of those Poore was Peter and Iohn and Iames and Matthew the Publicane They did Eate and weare filled for they suffred the same thinges that they had Eaten ▪ Christe gaue to them his Supper he gaue to them his Passion He is filled that foloweth the same Hitherto S. Augustine speaketh not one woorde of Adoration either of the Sacrament or of Christes Bodie as beinge Really Presente in the Sacrament Therefore M. Hardinge was the more blamewoorthy thus to adde woordes of his owne vnto S. Augustine and so vtterly to falsifie and to corrupte his meaninge It is no good Catholique pointe so to vse the Olde Fathers Uerily where as S. Augustine writeth thus Nec sicut Pauperes saturati sunt vsque ad imitationem Sed tamen Adorauerunt Neither were they filled as the Poore euen vnto the folowinge and yet notwithstandinge they Adoured M. Harding addeth therto of his owne a pretie litle it which he found not in S. Augustine so maketh it vp thus But yet haue they Adoured and woorshipped it and as if it were good text of S. Augustine afterward he furnisheth it out with this Exposition or Cōmentarie of his owne that is They haue acknowleged by Adoration Christe their Lorde there present His frendes wil hardely thinke there is so muche conninge in his dealinge He cannot lightly lacke Authorities as longe as he canne thus shape thē of his owne But S. Augustine knoweth not neither this Commentarie not this texte nor euer gaue M. Hardinge to vnderstande of this Corporal Presence As it is saide and prooued before wée sée Christe and worship Christe sittinge in Heauen Certainely S. Augustine who best knew his owne minde saith thus Habes aurum sed nondum tenes Praesentem Christum Thou hast golde but thou holdest not yet Christe Present S. Augustine saithe Christe is not here present M. Hardinges Commentarie saith Christe is here presente Now let the Reader consider whether of these twoo he wil beléeue M. Hardinge The .24 Diuision Furthermore writinge against Faustus the Heretike of the Manichees secte amongst other thinges he sheweth how the Ethnikes thought that Christen people for the honour they did before the Blissed Sacrament that is of Breade and VVine consecrated did honour Bacchus and Ceres whiche were false Goddes honoured of the Gentiles for the inuention of VVyne and Corne. VVhereof may iustly be gathered an argument that in those daies faithful people worshipped the Bodie and Bloud of Christe in the Sacrament vnder the Formes of Breade and VVine For els the Infidels coulde not haue suspected them of dooinge Idolatrie to Bacchus and Ceres The B. of Sarisburie This Gheasse hath neither sense nor sauour in it And therefore I maruel that M. Hardinge beinge learned and hauing as he saith suche stoare and choise of other woulde euer vse this for an argument For the very children in Grammar Schooles can tel him that the Heathens that Adoured Bacchus and Ceres as their Goddes yet notwithstandinge neuer gaue godly honour to Breade and Wyne And Cicero him selfe beinge an Heathen was hable to say Quis tam stultus est vt id quo vescitur credat esse Deum Who is so very a foole that wil beleeue the thinge that he eateth to be his God And in like sorte Iuuenal an Heathen Poete scorneth at this folie O Sanctas gentes quibus haec nascuntur in agris Numina O happy is that people that hath Goddes growinge in their fieldes The Heathens in their rude Gentilitie thought that Bacchus and Ceres had first founde out and taught them the vse of Breade and Wyne where as before they feadde of Akecornes and dranke water and therefore in remembrance and witnesse of so greate a benefite they honoured the one with Breade and the other with Wyne But that they euer honoured the Elementes of Breade and Wine I thinke M. Hardinge is not hable wel to shew Therefore he might haue formed his argument in this sorte The Christians were thought to honour their Sacramentes as the Heathens honoured Breade and Wine But the Heathens neuer honoured Breade and VVine with godly honour Ergo The Christians neuer honoured their Sacramentes with godly honour M. Hardinge The .25 Diuision One other most euident place touchinge this Honour and Adoration wee finde in him rehearsed by Gratian Li. Senten
to saye the Bodie of Christe if it were before our eyes it shoulde be Visible But beinge taken vp into Heauen and sittinge at the Right hande of the Father vntil al thinges be restoared accordinge to the woordes of the Apostle S. Peter it cannot be called thence Therefore S. Augustine saythe When Christe is eaten life is eaten and when we eate him we make no partes of him And againe S. Augustine saith Sacramentum est sacrum signum A Sacrament is a holy token And what this woorde Signum meaneth he declareth in his booke De doctrina Christiana Signum est res praeter speciem quam ingerit sensibus aliud quiddam faciens in cogitationem venire A Signe is a thinge that bisides the sight that it offreth vnto the eies causeth an other thinge to come into our minde Againe vnto Bonifacius Onlesse Sacramentes had some likenes of the thinges whereof they be Sacramētes then were they no Sacramētes at al. And againe Sacramentes be Visible Signes of heauenly thinges but the thinges them selues beinge inuisible are honoured in them neither is that elemēt beinge Consecrate by the blissinge so to be taken at it is in other vses This is the iudgement of Berengarius agreeinge throughly with the woordes and sense of the Holy Fathers and confirmed and auouched by the same Now let vs see the Confutation hereof In a Councel holden at Rome vnder Pope Nicolas the. 2. Berengarius was forced to recante in this wise Credo Corpus Domini nostri Iesu Christi Sensualiter in veritate manibus Sacerdotum tractari frangi fidelium dentibus atteri I beleue that the Bodie of our Lorde Iesus Christe sensibly and in very deede is touched with the handes of the Priestes and broaken and rente and grounde with the teethe of the Faithful This was the consente and iudgement of that Councel And what thinketh M. Hardinge of the same Certainely the very rude Glose findeth faulte herewithal and geueth this warninge thereof vnto the Reader Nisi sanè intelligas verba Berengarij c. Onlesse yowe warily vnderstande these woordes of Berengarius you wil fal into a greater Heresie then euer he healde any Thus these Fathers by theire owne frendes Confession redresse the lesse erroure by the greater and in plaine woordes in General Councel by solemne waie of Recantation professe a greater Heresie then by their owne iudgement euer was defended by Berengarius Further if this be in deede the Catholique Faith as M. Hardinge woulde so faine haue al the worlde to beleeue and Bertramus and Iohannes Scotus bothe very famouse and greate learned men wrote openly against it with the good contentation of the worlde and without the apparent controlment of any man two hundred yéeres or more before Berengarius was borne let him better aduise him selfe whether these woordes were truely or boldely or rashely or wisely with such affiance vttered and auouched of his side That this his Faithe was neuer impugned by any man before the time of Berengarius But that M. Hardinge calleth the Catholique Faithe is in déede a Catholique Erroure the contrary whereof hath euermore béene taught and defended by al the olde learned Catholique Fathers as maye wel appéere by that is already and hereafter shal be alleged of their writinges Certainely they that nowe condemne Berengarius for vsinge the plaine woords and Expositions of the Olde Fathers woulde as wel condemne S. Augustine S. Hierome S. Ambrose and the reaste were it not for the Credite and Authoritie of their Names The Doctours that haue beene sithence the time of Berengarius saithe M. Hardinge haue more often vsed these termes Really Carnally c. then other Olde Doctours within sixe hundred yeeres after Christe In these fewe woordes M. Hardinge hath handsomely conueied in a greate vntrueth For this Comparatiue More often presupposeth the Positiue Therefore the sense hereof must be this The Olde Doctours often vsed these Termes Really Fleashly c. albeit not so often as others of the later yéeres But. M. Hardinge knoweth this is vntrue For neither hath he here yet shewed nor is he hable to shewe that in this case of the Sacrament any of these termes was euer vsed by any one of al the Olde Ancient writers Wherof we may wel reason thus The Olde Catholique Fathers intreatinge of the Substance of the Sacrament neuer vsed any of these woordes Really Carnally c. Therefore it is likely they neuer taught the people to beleue that Christes Bodie is presente Really and Fleashely in the Sacrament Contrarywise they in their Sermons called the Sacrament a Figure a Signe a Remembrance of Christes Bodie therefore it is likely they woulde haue the Catholique people so to iudge and beléeue of the Sacrament M. Hardinge The .7 Diuision Here before that I bringe in places of auncient Fathers reportinge the same Doctrine and in like termes as the Catholike Churche dooth holde concerninge this Article least our opinion herein might happily appeare our Carnal and Grosse I thinke it necessarie briefely to declare what maner a true Bodie and Bloude is in the Sacrament Christe in him selfe hathe but one Fleashe and Bloud in Substance whiche his Godhead tooke of the Virgin Marie once and neuer afterwarde leafte it of But this one Fleashe and Bloude in respecte of double qualitie hathe a doubleconsideration For at what time Christe liued here in earthe amonge men in the shape of man his fleashe was thralle and subiecte to the frailtie of mannes nature sinne and ignoraunce excepted That fleashe beinge passible vnto deathe the souldiours at the procurement of the Iewes crucified And suche manner Bloude was at his passion sheadde foorthe of his Bodie in sight of them whiche were then present But after that Christe rose againe from the deade his Bodie from that time forwarde euer remainethe immortal and liuely in daunger no more of any infirmitie or sufferinge muche lesse of deathe but is become by diuine giftes and endowementes a spiritual and a diuine Bodie as to whom the Godhead bathe communicated Diuine and Godly properties and excellencies that beene aboue al mannes capacitie of vnderstandinge This Fleashe and Bodie thus considered whiche sundrie Doctours calle Corpus Spirituale Deificatū A Spiritual and a Deified Bodie is geuen to vs in the blessed Sacrament This is the doctrine of the Churche vttered by S. Hierome in his Cōmentaries vpon the Epistle to the Ephesians where he hath these woords Dupliciter verò Sanguis Caro intelligitur vel Spiritualis illa atque Diuina de qua ipse dixit Caro mea verè est cibus Sanguis meus verè est porus Et Nisi manducaueritis Carnem meam Sanguinem meū biberitis non habebitis vitam aeternam Vel Caro quae Crucifixa est Sanguis qui militis effusus est lancea That is The Bloude and Fleashe of Christ is vnderstanded two waies either that it is that spiritual and
therefore Really Present in the Water of Baptisme So weakely these proufes hange togeather But Chrysostomes woordes are very vehement That Christe is Present at the Holy Ministration that euery man both toucheth him with his fingers and also seeth him with his eyes and that clearely and openly without guile or erroure I graunte these woordes be very vehement and muche excede the common sense But here woulde I learne of M. Hardinge whether he wil take these woordes plainely and simply as they lie or els wil rather qualifie them with a courteous and gentle Interpretation If he folowe the rigoure of the woordes then appeareth there a manifest contradiction and Chrysostome in vtteringe one sentence is founde cleane contrary to him selfe For first he saith Christe is there inuisibly in suche sorte as noman canne see him And yet immediatly after with one breath he saith Euery man seeth him with his eyes plainâ—ly and without guile or erroure Againe by the rigoure of the same woordes we must needes graunte that the people both verily and in deede seeth Christes very Bodie and also handleth and toucheth it with theire fingers whiche is not onely a manifest vntrueth but also a greater Heresie then euer was defended by Berengarius as it is confessed by the Doctours of M. Hardinges owne side In deede the marueilous effectes that God worketh in the Faithful in that dreadful time of the holy Communion wherein the whole Mysterie of our Redemption that we haue in the Bloude of Christe is expressed Chrysostome calleth a Miracle and therefore the more to sturre the peoples mindes to the consideration of the same he inflameth his speache with Rhetorical Amplifications and heate of woordes He saith Christe is Crucified before our eyes his bloude gussheth out of his â—ide and streameth and floweth ouer the holie Table and the people is therewith made readde and bloudy This auancinge and rauishinge of the minde he calleth a Miracle but of any Corporal or Fleashely Presence he speaketh nothinge By suche Figuratiue and fiery speache he meante not that we shoulde vnderstande him precisely accordinge to the sounde of his woordes but sought onely to lifte vp and inkendle his hearers mindes So S. Paule saith to the Galathians Christ was Crucified before your eyes So S. Hierome Our faces are marked in Baptisme with the Bloude of Christe So saith Tertullian We are wasshed in the Passion of our Lorde So S. Gregorie saith Eundum Agnum Iohannes ostendendo Esaias praeuidendo Abeâ— offerendo locutus est Et quem Iohannes in ostensione quem Esaias in locutione hunc Abel SignificaÌ„do in manibus tenuit S. Iohn the Baptist spake of the same Lambe by pointinge Esaias by seeinge Abel by offeringe And the Lambe that Iohn healde in his hande by pointinge and Esaie by speakinge the same Lambe Abel healde in his hande by Signifieinge These saieinges and other like are vehement as is that of Chrysostome and as M. Harding knoweth maie not be taken as they lie but must be mollified with a gentle Construction M. Hardinge The .5 Diuision The same Father confesseth the Bodie of Christe to be in diuerse places likewise in his Homilies Ad populum Antiochenum most plainely alludinge to Elias Elias saithe he Melotem quideÌ„ Discipulo reliquit Filius autem Dei ascendens suam nobis Carnem dimisit Sed Elias quidem exutus Christus autem nobis reliquit ipsam habens ascendit Elias when he was caried vp in the firie Chariot leafte to his Disciple Eliseus his mantel of Sheepes skinnes but the Sonne of God when he ascended leafte to vs his Fleashe But Elias did put of his Mantel and Christe bothe leafte his Fleashe to vs and also Ascended hauinge it with him Nothinge can be spoken more plainely whereby to shewe that we haue the same fleashe here in Earthe that was receiued into Heauen whiche Christe hath not put of to geue it to vs. By whiche doctrine of S. Chrysostome 148 we are taught to beleeue that Christes Fleashe or his Bodie is bothe in Heauen and also in the Earthe in how many places so euer this Blessed Sacrament is rightly Celebrated The B. of Sarisburie This place wel considered bothe openeth it selfe and also geueth light vnto other like Chrysostome sheweth in what sorte Christe hath bothe taken vp his Fleash into HeaueÌ„ also leafte the same here emongst the Faithful in the Earth and to that ende compareth Elias and Christe togeather The storie is knowen that when Elias was taken vp in a fiery Chariot he let downe his Coate vnto Elizaeus that stoode beneath who tooke it vp and by the power of the same diuided the water of Iordane Upon occasion hereof Chrysostome saithe Tanquam maximam haereditatem Elizaeus melotem suscepit Etenim verè maxima fuit haereditas omni auro pretiosioâ— Et erat postea duplex Elias Et erat sursum Elias deorsum Elias Elizaeus receiued the coate made of Sheepe skinnes as a greate inheritance And doubtelesse it was an inheritance more Pretious then any Golde After that time Elias was double For there was Elias abooue and Elias beneath Abooue was the very true Elias in the Natural Substance and Presence of his Bodie Beneathe was nothinge elles but Elias coate whiche coate notwithstandinge bicause of the powers that were wrought with it he calleth Elias Thus Chrysostome compareth Elias with Christe and Elias coate with the Sacrament And thus he saith Christe is aboue and Christe is beneathe as he saithe Elias is aboue and Elias is beneathe For as Elias coate was called Elias euen so the Sacrament of Christes Bodie is called Christes Bodie Whiche saieinge agréeth wel with these woordes of S. Augustine Sacramentum Corporis Christi secundum quendam moduÌ„ Corpus Christi est The Sacrament of Christes Bodie after a certaine manner is the Bodie of Christe not Substantially or Really or in déede but as Elias coate is Elias Hereof M. Hardinge might wel haue formed this argument Elias beinge aboue was not verily and in déede present beneath in his Coate Therefore by Chrysostomes Comparison Christes Bodie is not in deede Really and Fleashely present in the Sacrament M. Hardinge The .6 Diuision 149 And where as many measuringe Al thinges by the common order and Lawes of Nature beleeue nothinge can be done aboue Nature and therefore thinke that the Bodie of Christe for as muche as it is of Nature finite cannot by power of God be in many places at once of whiche opinion M. Iuel seemeth to be him selfe it shal not be biside the purpose though the places alreadie alleged prooue the contrary to recite the testimonies of an Olde Doctour or two wherein they confesse moste plainely that whiche by this Article is most vntruely denied The B. of Sarisburie M. Hardinge hoapeth to winne the Uictorie by vntruâ— reportes For with what Trueth or Modestie can he say That we measure al thinges by
the Lawes of Nature and beléeue nothinge aboue the iudgement of our senses He knoweth wel Our Doctrine is accordinge to the Doctrine of S. Cyprian S. Augustine and other Olde Fathers that Christes Bodie is meate for our mindes and not for our Bellies and that the same cannot be eaten with our Mouthe or Teethe or by any other Natural or Material meanes but onely Spiritually by Faithe whiche is the mouthe of the Inner Man He knoweth we teache the people to lifte vp their hartes and as S. Chrysostome saithe To become Eagles in this life and to mounte vp vnto the Gates of Heauen euen vnto the Heauens of Heauens and so to drawe neare to Christes Bodie He knoweth we say Christe is Presente by his Godheade by his Sprite and by his Grace and worketh Miraculousely in the Sacrament of his Bodie as he doothe in the Sacrament of Baptisme Al this it pleaseth M. Hardinge to cal the Lawe of Nature and the iudgement of our senses Uerily we yeelde no more vnto Nature then it is méete we shoulde Neither doo we abbridge Goddes Omnipotent power But al vaine fantasies of mannes head may not be measured by the power of God This argument the Heretique Praxeas vsed against Tertullian For thus he saide God is Omnipotente and can doo it Therefore we must beléeue that he doeth it But Tertullian answeareth him Si tam abruptè in praesumptionibus nostris hac sententia vtamur quiduis de Deo confingere poterimus quasi fecerit quia facere potuerit Non autem quia omniaâ— potest facere ideo credendum est illum fecisse Sed an fecerit requirendum If we vse this saieynge so rashely in our presumptions we maye imagine of God what we liste as though bicause God can doo it that therefore in deede he hath doone it But we maye not beleue that God hath donne euery thinge bicause he is hable to doo it but rather we muste searche out whether he haue donne it or no Thus M. Hardinges Newe Catholike Faith is called of Tertullian a vaine Presumption M. Hardinge The .7 Diuision S. Ambrose hath these woordes Etsi Christus nunc non videtur offerre tamen ipse offertur in terris quando Christi Corpus offertur Imâ— ipse offerre manifestatur in nobis cuius sermo sanctificat Sacrificium quod offertur If Christe nowe be not seene to offer yet he is offered in earthe when the Bodie of Christe is offered Yea it is manifest that himselfe offereth in vs whose woorde Sanctifieth and Consecrateth the Sacrifice that is offered Nowe if Christes Bodie be offered in earthe as this Father affirmeth and that of Christe him selfe in respecte that the Sacrifice whiche is offered is by his woorde Consecrated then it foloweth Christes Bodie to be in so many places as it is offered in VVhere by the waye this maye be noted that the Sacrifice of the Churche 150 is not thankes geuinge as our newe Maisters doo teache but the Bodie of Christe it selfe whiche of the Fathers is called an vnbloudie and quickeninge or lifegeuinge Sacrifice The B. of Sarisburie In al these woordes there is no mention of Carnal Presence therfore M. Hardinges purpose is hereby but weakely furthered But good Christian Reader to put thée out of al doubte of S. Ambroses iudgement in this behalf I beséech thée to consider these woordes that he writeth vpon the Gospel of S. Luke Quae sursum sunt sapite non quae supra Terram Ergo noÌ„ supra Terram nec in Terra nec secundum CarneÌ„ te quaerere debemus si volumus inuenire Seâ—ke the thinges that be aboue not the thinges that be vpon Earth Therefore we must seeke thee neither vpon the Earthe nor in the Earth nor accordinge to the Fleashe if wee liste to finde thee This is S. Ambroses vndoubted and moste certaine iudgement from whiche we may not be remoued by any amplification or shew of woordes If M. Harding wil néedes force presse the bare letter as I saide before of S. Chrysostome he wil make S. Ambrose in one sentence plaine contrary to him selfe For first he saith Vidimus PrincipeÌ„ SacerdotuÌ„ c. We haue seene Christe the Prince of Priestes comming vnto vs we haue seene him and hearde him offeringe vp for vs his Bloud He addeth immediatly Etsi nunc Christus non videtur offerre c. Although Christe be not seene to offer yet is he offered in the Earth If wée folow the very force and sounde of the woordes this Contradiction of séeing and not seeinge can not be salued Wherfore to auoyde this inconuenience wée must say that S. Ambrose speaketh of the Spiritual eies of our Faith with whiche eyes wée sée Christe in déede offeringe vp him selfe vpon the Crosse. And thus as S. Ambrose saith Magis videtur quod non videtur The thinge is the better seene that is not seene It is best seene with our Faithe that is least séene with our Bodie For our Faith is sharper then our eie And in like sense S. Augustine saithe Non vides quomodo rubeat pars Christi Interroga oculos Fidei Si Crucem vides attende cruorem Si vides quod pendet attende quod fudit Seest thou not how Christes portion is readde with Bloud Aske the eyes of thy Faithe If thou see the Crosse beholde also the Bloud If thou see that hangeth beholde also that it sheadde Of these eies and of this sight S. Ambrose speaketh vnto whiche is required neither circumstance of place nor any manner Corporal or Fleashly presence In this sense S. Ambrose writeth vnto certaine Holy Uirgines Vestras mentes confidenter altaria dixerim in quibus quotidiâ— pro Redemptione Corporis Christus offertur I may boldely cal your mindes Aultars for that in them Christe is daily offered for the Redemption of the Bodie Hereof M. Hardinge reasoneth thus Christe is offered in the Earth Ergo Christes Bodie is at one time in many places If this argument were good then woulde this argument likewise be good The Lambe that is Christe was offered from the beginning of the worlde Ergo Christes Bodie was Really in sundrie places before it was borne in the worlde M. Hardinge might better haue reasoned thus haue concluded the contrary Christe is not now Really and Fleashely offered in the Earthe Ergo Christes Bodie is not Really and Fleashely present in many places But M. Hardinge saith The Sacrifice of the Churche is not Thankes geuinge as our new Maisters teache vs. Certainely our Sacrifice is the very Bodie of Christe and that for euer according to the order of Melchisedech euermore standinge in Gods presence and euermore obteininge pardon for vs not offred vp by vs but offering vs vp vnto God the Father For the same it is our parte to offer vnto God our Sacrifice of Praise Thankes geuing And this is the Doctrine not onely of them whom it liketh M.
there must Faith helpe to supplie Thus we see howe Bucer in sundrie other pointes of Faith both deceiued and also a deceiuour confirmeth the trueth of this article pithily and plainely Suche is the force of trueth that oftentimes it is confessed by the verie enemies of trueth Fight not with the Churche M. Iuel but fight with the enemie of the Churche Fight with him Whome you haue folowed in departinge from the Churche who neuerthelesse by force of trueth is driuen against you to confesse the trueth in those most plaine wordes Verè rotus ipse Deus homo praesens exhibetur in Sacra Coena â—óque Substantialiter In this holie Supper him self â–ª God and man is exhibited present truely and whole and therefore Substantially The B. of Sarisburie Goddes name be praised neither doo wée refuse the iudgement of the Ancient Fathers in these cases neither hath M. Hardinge for ought that may yet appeare any iust cause thus to vaunte him self of the same Here he allegeth the Authoritie of D. Bucer euen as the Heretique Eutyches sometime to mainteine his Heresie alleged S. Cyprian or as the Nestorian Heretiques alleged the Authoritie of the Nicene Councel For notwithstanding D. Bucer to auoide contention as a man desirous of peace was contente to yeelde vnto certaine indifferent termes as Osius that learned Father sometime did in the Councel of Ariminunt to the Arians yet was his resolution herein euermore throughly and fully knowen And the verie similitude or example that he vseth of the Sonne putteth the mater out of al question For like as the Bodie or Compasse of the Sonne beinge in one certaine place of the Heauens reacheth out his beames and geueth influence into the worlde euen so Christ the Sonne of Iustice beinge in Heauen in one place at the Right hande of God likewise reacheth out his beames and geueth his influence into the Faithful and so feedeth them not by bare Imagination or Fantasie but Truely Substantially and in deede And as the Sonne is more comfortable and more refreasheth the worlde being absent by his beames then if his very Natural Substance and compasse laie here vpon the Earth euen so the Bodie of Christe beinge in the Glorie of his Father in the very Substance and Nature of our Fleashe and there euermore intreatinge Mercie for our sinnes is muche more comfortable vnto vs more quickeneth both our Bodies and Soules by his heauenly and Spiritual influence then if it were here present Fleashely before our eies And as the Sunne not comminge downe from heauen nor leauing his place is neuerthelesse present with vs in our houses in our faces in our handes and in our boosomes euen so Christe beinge in heauen not comminge downe nor leauinge his roume there yet neuerthelesse is present with vs in our Congregations in our Hartes in our Praiers in the Mysterie of Baptisme and in the Sacrament of his Bodie and Bloud Therefore S. Ambrose saith Marie quia quaerebat in terra tangâ—re non potuit Stephanus teâ—igiâ— quia quaerebat in Coelo Marie coulde not touche Christe bicause she sought him vpon the Earth But Steuen touched him bicause he sought him in Heauen And againe he saith Non enim corporali tactu sed Fide tangimus For we touche not Christe by any bodily meane but by our Faith And therefore againe he saith Stepâ—anus intra Coelos Dominum cernit absentem Steuen seeth Christe being absent within the Heauens So saith Origen Per Euangelistarum Apostolorum praedicationem per sui sancti Corporis Sanguinis Sacramentum per Gloriosum Crucis signaculuÌ„ nobiscum Deus God is with vs by the preachinge of the Euangelistes and Apostles by the SacrameÌ„t of his Bodie and Bloude and by the Glorious Signe of his Crosse. So S. Augustine O stulta infidelitas persequentis Si quaeris exilium quo Christianus iubeatur ire priùs si potes inueni quo Christus cogatur exire O the fonde infidelitie of this persecutour If thou seeke a place of bannishement whither thou maist coÌ„maunde a Christian man to goe first if thou canne finde a place from whence thou maist commaunde a Christ to departe And againe thus he writeth vnto the Godly widowe Italica Non debes â—e desolatam arbitrari cum in interiore homine habeas Christum praesentem per fidem in corde tuo Thou maist not thinke the â—â—elf to be desolate while thou hast Christe present in thy harte in the Inner Man by Faith So againe Non est Iudaeus non est Graecus c. Sed omnia in omnibus Christus There is no Iewe there is no Gentile but Christe is al and in al. In like sense S. Hierome saith Tangat digitulo vltro exibimus Domini est terra plenitudo eâ—us Christus loco non tenetur inclusus Let him pushe vs with his finger and we wil foorth willingly The Earth is the Lordes and the fulnes thereof Christ is not holden prisoner in any place Thus is Christe present emongst vs thus wée feele him thus wée see him But al this is the worke of Faith it needeth no Fleashely or Local presence Therefore S. Augustine saith Non rectè tangitur id est non rectè in illum creditur He is not touched wel That is to saie He is not beleued wel So saith S. Bernarde Tangitur sed affectu non manu voto non oculo Fide non sensibus He is touched but with deuotion not with hande with Zele not with eye with Faith not with sense And thus we saie we haue Christ present not as M. Hardinge saith onely for a minute of an houre wherein is neither sauoure nor comforte but verily effectually if he be delited with that woorde Substantially and for euer euen vnto the consummation of the worlde Neither dooth he denie that Christe is present that denieth this Imagination of Grosse and Fleashely Presence Origen saith Si Virtus Iesu congregatur cum his qui congregantur in nomine eius non peregrinatur à suis sed semper praestò est eis If the power of Iesus be togeather with them that are geathered in his name then is not he absent from his owne but is euermore present with them By these fewe I trust it maie appeare that we neither are departed from the Churche of God nor fight against the Churche But you M. Hardinge vnder this glorious title of the Churche thinke to carrie your selfe inuisible Howe be it as there be two sortes of Faithes so are there two sortes of Churches the one True the other False Your Churche beinge as nowe vtterly voide of Goddes woorde is as a Lanterne without light Leo writinge against suche as you he saith thus Ecclesiae nomine armamini contra Ecclesiam dimicatis Ye arme your self with the name of the Churche and yet ye fight against the Churche S. Iohn in his Reuelations saith They name
Spirite that quickeneth or geueth life the fleashe profiteth nothinge The woordes whiche I haue spoken to you be Spirite and life As though he had saide thus The Fleashe of it selfe profiteth nothinge but my Fleashe whiche is ful of Godhead and Spirite â–ª bringeth and woorketh immortalitie and life euerlastinge to them that receiue it woorthily Thus we vnderstande in this Blissed Sacrament not onely the Bodie and Bloude of Christe but al and whole Christe God and Man to be present in substance and that for the inseparable vnitie of the person of Christe and for this cause we acknowledge our selues bounden to adore him as verâ—e true God and Man For a clearer declaration hereof I wil not let to recite a notable sentence out of S. Augustine where he expoundeth these woordes of Christe Then if ye see the Sonne of man goe vp where he was before There had beene no question saithe he if he had thus saide Yf ye see the Sonne of God goe vp where he was before But where as he saide The Sonne of man goe vp where he was before what was the Sonne of man in heauen before that he beganne to be in earth verily here he saide where he was before â–ª as though then he were not there when he spake these woordes And in an other place he saith Noman hath ascended into heauen but he that descended from heauen the Sonne of Man whiche is in heauen He said not VVas but the Sonne of Man saith he whiche is in heauen In Earth he spake and saide him selfe to be in heauen To what perteineth this but that we vnderstande Christe to be one persone God and Man not two leaste our Faith be not a Trinitie but a quâ—ternitie VVherefore Christe is one the woorde the soule and the fleashe one Christe the Sonne of God and the Sonne of Man one Christe The Sonne of God euer the Sonne of Man in time Yet one Christe accordinge to the Vnitie of person was in Heauen when he spake in Earthe So was the Sonne of Man in Heauen as the Sonne of God was in Earth The Sonne of God in Earth in fleashe taken the Sonne of Man in heauen in vnitie of personne Thus farre S. Augustine The B. of Sarisburie It is true That Christes Bodie and his Godheade are ioined inseparably and therefore must be Adoured both togeather For we maie not diuide the Godheade from the Manheade and so imagin two sundrie Christes the one to be honoured the other to stande without honoure as did the Heretique Nestorius But as the Bodie and Soule of Man beinge ioined both in one are honoured both togeather so must the Humanitie and Diuinitie of Christe beinge ioined both in one likewise be honoured both togeather Otherwise to saie as the Heretique Nestorius saide Thomas touched him that was risen againe and honoured him that raised him vp it were greate blasphemie Neuerthelesse notwithstandinge the Bodie and Godheade of Christe be ioined in one Persone yet are they distincte and sundrie Natures The one Finite the other Infinite The one in place the other incomprehensible without place The one a Creature the other the Creator Neither is there any Godly honoure dewe vnto the Bodie of Christe in respecte of it self but onely for that it is ioined in one Person with the Diuinitie Al these thinges be true and out of question Likewise the woordes that Christe spake in the sixth Chapter of S. Iohn are here alleged by M. Hardinge are vndoubtedly true howe be it not accordinge to the simple sounde and tenoure of the letter For that as S. Augustine saith were Flagitium facinus An Hainous wickednes And as Origen saith It woulde kil the soule And therefore Christe him self expoundeth his owne meaninge touchinge the same It is the Sprite that geueth life the Fleashe profiteth nothinge The woordes that I haue spoken be Sprite and life Whiche woordes S. Augustine expoundeth thus Spiritualiter intelligite quae locutus sum NoÌ„ hoc Corpus quod videtis maÌ„ducaturi estis Vnderstande ye Spiritually the thinges that I haue spoken Ye shal not eate this Bodie that ye see Likewise Chrysostome Secundum Spiritum verba mea audienda sunt Qui secundum Carnem audit nihil lucratur nihil vtilitatis accipit My woordes must be hearde Spiritually Who so heareth them Carnally or accordinge to the Fleashe geateth nothinge nor hath any profite by them He saith further by waie of obiection against him self Quid ergo est Carnaliter intelligere Simpliciter vt res dicuntur neque aliud quicquaÌ„ cogitare And what is meante by these woordes To vnderstande accordinge to the Fleashe He answeareth It is to vnderstande simply and plainely euen as thinges be spoken and to thinke vpon nothing els Thus therefore Christe saide to cutte of theire Carnal cogitations The woordes that I spake are sprite and life As if he shoulde saie Neither is my Fleashe meate nor my Bloude drinke to enter into your mouthes and to feede your bodies But if your Soules be hungrie I am Spiritual meate to feede yowe yf your Soules be thirstie I am Spiritual drinke to refreashe yowe To this purpose S. Chrysostome saith thus Omnia tibi Christus factus est Mensa VestimentuÌ„ Domus Caput Radix c. Christe is become â—l thinges vnto thee Thy Table thy Apparel thy Howse thy Heade and thy Roote S. Paule saith As many of yowe as are Baptized in Christe ye haue put on Christe Beholde howe Christe is made thy Apparel And wilt thou learne howe he is become thy Table He saith vvho so eateth me shal liue through me And that he is thy Howse he saith VVho so eateth my Fleashe dvvelleth in me and I in him And that he is thy Roote againe he saith I am the Vine and you are the Branches So saith Gregorius Nyssenus Christe vnto the stronge is stronge meate vnto the weaker sorte he is Hearbes and vnto infantes he is Milke So saith Origen Ne mireris Quia verbum Dei Caro dicitur Panis Lac Olera pro mensura credentium vel possibilitate sumentium diuersè nominatur Marueile not For the woorde of God is called both Fleashe and Breade and Milke and Hearbes and accordinge to the measure of the beleuers and the possibilitie of the receiuers is diuersely named And likewise Gregorie Nazianzene Quemadmodum Dominus noster Iesus Christus appellatur Vita Via Panis Vitis Lux vera mille alia sic etiam appellatur Gladius Like as our Lorde Iesus Christe is called the Life the Waie the Breade the Vine the true Light and a thousande thinges els so is he also called the Swearde Nowe as Christe is Breade euen so in like manner of speache he is a Swearde and none otherwise Thus is Christe vnto vs a Spiritual Table a Spiritual Apparel a Spiritual Howse a Spiritual Heade a Spiritual Roote Spiritual Meate Spiritual Herbes Spiritual