A reply unto M. Hardinges answerA replie vnto M. Hardinges ansvveare

Now let us see the Confutation hereof. In a Council holden at Rome under Pope Nicolas the. 2. Berengarius was forced to recant in this wise,¹ Credo Corpus Domini nostri Jesu Christi Sensualiter, & in veritate, manibus Sacerdotum tractari, & frangi, & fidelium dentibus atteri. I believe, that the Body of our Lord Jesus Christ sensibly, and in very deed, is touched with the hands of the Priests, and broken, and rent, and ground with the teethe of the Faithful. ²This was the consent, and judgement of that Council. And what thinketh M. Harding of the same? Certainly the very rude Gloss findeth fault herewithal, and giveth this warning thereof unto the Reader, Nisi sanè intelligas verba Berengarij &c. Onlesse you warily understand these words of Berengarius, you will fall into a greater Heresy, then ever he held any. ³Thus these Fathers by their own friends Confession, redress the less error by the greater: and in plain words, in General Council, by solemn way of Recantation, profess a greater Heresy, then, by their own judgement, ever was defended by Berengarius.

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,¹ 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. ²This 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. ³Thus 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.

1. 1De Consec. Dist. 2. Ego Berengarius.
2. 2This is an horrible blasphemy.This is an horrible blasphemie.
3. 3•losa. ibidem.

Further, if this be in deed the Catholic Faith, as M. Harding would ⟨p. 329⟩so fain have all the world to believe, and Bertramus, and Johannes Scotus, both very famous, and great learned men, wrote openly against it, with the good contentation of the world, and without the apparent controlment of any man, two hundred years, or more before Berengarius was borne: let him better advise him self, whether these words were truly, or boldly, or rashly, or wisely, with such affiance uttered, and avouched of his side, That this his Faith was never impugned by any man before the time of Berengarius.

Further, if this be in deede the Catholique Faith, as M. Hardinge woulde ⟨p. 329⟩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. Harding calleth the Catholic Faith, is in deed a Catholic Error, the contrary whereof hath evermore been taught, and defended by all the old learned Catholic Fathers, as may well appear, by that is already, and hereafter shall be alleged of their writings. Certainly, they, that now condemn Berengarius for using the plain words, and Expositions of the Old Fathers, would as well condemn S. Augustine, S. Hierome, S. Ambrose, and the rest, were it not for the Credit, and Authority of their Names.

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 shalbe 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.

M. Harding. The .7. Division.

M. Hardinge. The .7. Diuision.

Here, before that I bring in places of ancient Fathers, reporting the same Doctrine, and in like terms, as the Catholic Church doth hold, concerning this Article: least our opinion herein might happily appear our Carnal, and Gross: I think it necessary briefly to declare, what manner a true Body, and Blood is in the Sacrament. Christ in him self, hath but one Flesh, and Blood in Substance, which his Godhead took of the Virgin Mary once, and never afterward left it of. But this one Flesh, and Blood in respect of double quality, hath a double consideration. For at what time Christ lived here in earth among men in the shape of man, his flesh was thrall, and subject to the frailty of mans nature, sin, and ignorance excepted. That flesh being passible unto death, the soldiers at the procurement of the Jews crucified. And such manner Blood was at his passion shed forth of his Body, in sight of them, which were then present. But after that Christ rose again from the dead, his Body from that time forward ever remaineth immortal, and lively, in danger no more of any infirmity, or suffering, much less of death: but is become by divine gifts and endowments, a spiritual, and a divine Body, as to whom the Godhead bathe communicated Divine, and Godly properties, and excellencies, that been above all mans capacity of understanding. This Flesh, and Body thus considered, which sundry Doctors call Corpus Spiritual, & Deificatū, A Spiritual, and a Deified Body, is given to us in the blessed Sacrament. This is the doctrine of the Church, uttered by S. Hierome in his Commentaries upon the Epistle to the Ephesians:¹ where he hath these words, Dupliciter verò Sanguis & Caro intelligitur, vel Spiritualis illa atque Divina, de qua ipse dixit, Caro mea verè est cibus, & Sanguis meus verè est porus: Et, Nisi manducaveritis Carnem meam, & Sanguinem meū biberitis, non ⟨p. 330⟩habebitis vitam aeternam: Vel Caro, quae Crucifixa est, & Sanguis, qui militis effusus est lancea. That is, The Blood, and Flesh of Christ is understanded two ways: either that it is that spiritual, and divine Flesh, of which he spake him self, My Flesh is verily meat, and my Blood is verily drink: and, Except ye eat my Flesh, and drink my Blood, ye shall not have life in you:

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:¹ 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 ⟨p. 330⟩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 diuine Fleashe, of whiche he spake him self, My Fleashe is verily meate, and my Bloude is verily drinke: and, Excepte ye eate my Fleashe, and drinke my Bloude, ye shal not haue life in you:

1. 1Lib. 1. Cap. 1.

Or, that Flesh, which was crucified, and that Blood, which was shed by piercing of the soldiers spear. And to the intent a man should not take this difference according to the substance of Christ Flesh and Blood, but according to the quality only, S. Hierome bringeth a similitude of our Flesh, as of which it hath ben in double respect said:¹ Juxta hanc divisionem, & in Sanctis etiam diversitas Sanguinis, & Carnis accipitur: ut alia sit Caro, quae visura est salutare Dei, alia Caro, & Sanguis, quae Regnum Dei non queant possidere. According to this division, diversity of Blood, and Flesh is to be understanded in Saints also, so as there is one Flesh, which shall see the Salvation of God, and an other Flesh, and Blood, which may not possess the Kingdom of God. Which two states of Flesh, and Blood seem (as it appeareth to the unlearned) quite contrary.

Or, that Fleashe, whiche was crucified, and that Bloude, whiche was sheadde by pearcinge of the souldiers speare. And to the intent a man sholde not take this difference accordinge to the substance of Christe Fleashe and Bloude, but accordinge to the qualitie onely, S. Hierome bringeth a similitude of our Fleashe, as of whiche it hath ben in double respecte saide:¹ Iuxta hanc diuisionem, & in Sanctis etiam diuersitas Sanguinis, & Carnis accipitur: vt alia sit Caro, quae visura est salutare Dei, alia Caro, & Sanguis, quae Regnum Dei non queant possidere. Accordinge to this diuision, diuersitie of Bloude, and Fleashe is to be vnderstanded in Sainctes also, so as there is one Fleashe, whiche shal see the Saluation of God, and an other Fleashe, and Bloude, which maie not possesse the Kingedome of God. VVhiche two states of Fleashe, and Bloude seeme (as it appeareth to the vnlearned) quite contrary.

1. 1Luc. 3• 1. Cor. 15.

But S. Paul dissolveth this doubt, in the fifteenth Chapter of his first Epistle to the Corinthians, saying, that Flesh of such sort, as we bear about us in this life, earthly, mortal, frail, and burdenous to the soul, cannot possess the Kingdom of God, because corruption shall not possess incorruption. But after Resurrection, we shall have a spiritual, glorious, incorruptible, and immortal Flesh, and like in figure to the glorious Body of Christ, as S. Paul saith: This corruptible Body must put on incorruption: and this mortal, immortality. Then such Flesh, or our Flesh of that manner and sort, shall possess the Kingdom of God, and shall behold God him self. And yet our Flesh now corruptible, and then incorruptible, is but one Flesh in substance, but diverse in quality and property. Even so it is to be thought of our Lords Flesh, as is afore said. The dew weighing of this difference giveth much light to this matter, and ought to stay many horrible blasphemies wickedly uttered against this most blessed Sacrament.

But S. Paule dissolueth this doubte, in the fiftenth Chapter of his first Epistle to the Corinthians, saieinge, that Fleashe of suche sorte, as we beare aboute vs in this life, earthly, mortal, fraile, and bourthenous to the soule, cannot possesse the Kingdome of God, because corruption shal not possesse incorruption. But after Resurrection, we shal haue a spiritual, gloriouse, incorruptible, and immortal Fleashe, and like in figure to the gloriouse Bodie of Christ, as S. Paule saith: This corruptible Bodie must put on incorruption: and this mortal, immortalitie. Then suche Fleashe, or our Fleashe of that manner and sorte, shal possesse the Kingdome of God, and shal beholde God him self. And yet our Fleashe nowe corruptible, and then incorruptible, is but one Fleashe in substance, but diuerse in qualitie and propertie. Euen so it is to be thought of our Lordes Fleashe, as is afore saide. The dewe weighinge of this difference geueth muche light to this matter, and ought to staie many horrible blasphemies wickedly vtered against this most blessed Sacrament.

The B. of Salisbury.

The B. of Sarisburie.

Here M. Harding much troubleth his head with a needles labour, and in the end concludeth against him self. For that the Son of God was made man, even like unto one of us, thrall, and subject to the infirmities, and miseries of this mortal life:¹ and that, as he him self complaineth in the Psalm, He seemed a vile worm, and no man: the shame of the world, and the outcast of the people: and that God the Father afterward advanced him with Glory,² and set him at his right hand, above all Powers, and Principalities: and gave him a name above all names, and endowed him with a Spiritual, and a glorious Body: and united the same unto the Godhead, and crowned him with Honour, and Glory: Al these things are known even unto babes, & Children, that have been Godly brought up, and have learned the principles of their Faith: And are so far from all doubt amongst us,³ that we believe, Christ shall transform our mortal bodies, and make them like unto the Body of his Glory. And therefore S. Augustine saith, Corpus Domini pro ipsa coelesti habitatione, coelestem accepit mutationem: & hoc nos sperare in die ultimo jussi sumus. Idoe dicit Apostolus, qualis Coelestis, tales & Coelestes: id est, immortales, non solùm animis, sed etiam corporibus. The Body of our Lord, according to that Heavenly habitation, hath received a heavenly change: and we our selves are commanded, at the last day to hope for the same. Therefore the Apostles saith, As he is, that is Heavenly,⁴ so are they, that are Heavenly: that is to s•ie, Immortal: and that, not only in Soul, but also in Body. This is the comfortablest Article of our belief, and therefore with us, and with all other faithful, it is out of all doubt, and question.

Here M. Hardinge muche troubleth his heade with a needles laboure, and in the ende concludeth against him selfe. For that the Sonne of God was made man, euen like vnto one of vs, thral, and subiecte to the infirmities, and miseries of this mortal life:¹ and that, as he him self complaineth in the Psalme, He seemed a vile woorme, and no man: the shame of the worlde, and the outcaste of the people: and that God the Father afterwarde auanced him with Glorie,² and sette him at his right hande, aboue al Powers, and Principalities: and gaue him a name aboue al names, and endewed him with a Spiritual, and a glorious Bodie: and vnited the same vnto the Godheade, and crowned him with Honoure, and Glorie: Al these thinges are knowen euen vnto babes, & Children, that haue benne Godly brought vp, and haue learned the principles of their Faith: And are so farre from al doubte emongst vs,³ that we beleue, Christe shal transforme our mortal bodies, and make them like vnto the Bodie of his Glorie. And therefore S. Augustine saith, Corpus Domini pro ipsa coelesti habitatione, coelestem accepit mutationem: & hoc nos sperare in die vltimo iussi sumus. Idoe dicit Apostolus, qualis Coelestis, tales & Coelestes: id est, immortales, non solùm animis, sed etiam corporibus. The Bodie of our Lorde, accordinge to that Heauenly habitation, hath receiued a heauenly change: and we our selues are commaunded, at the last day to hoape for the same. Therefore the Apostles saith, As he is, that is Heauenly,⁴ so are they, that are Heauenly: that is to s•ie, Immortal: and that, not onely in Soule, but also in Bodie. This is the confortablest Article of our beliefe, and therefore with vs, and with al other faitheful, it is out of al doubte, and question.

1. 1Psalm. 22
2. 2Ephes. 1. Philippen. 2.
3. 3Philippen 3. Augustin. contra Adimantum ca. 13.Philippen 3. Augustin. cōtra Adimantum ca. 13.
4. 41. Corin. 15.

Only Steven Gardiner, who for his Constancy, and fastness in his Religion, would needs be called Constantius,¹ hath given the world to understand by public writing, that Christ is not yet fully possessed in this Glory. These be his words, Tempus humilitatis Christi in conuersatione visibili, & terrena praestandae ⟨p. 331⟩plané praeterijt:² Sed humilis Dispensationis tempus eo usque manet, d•onec tradiderit R• gnum Deo, & Patri. The time of Christs humility in visible, and earthly conversation is undoubtedly past. But the time of the dispensation, or service of his humility remaineth still, until he deliver up the Kingdom unto God his Father. Thus one of them saith, Christs Body is Deified, and become God: An other saith, it is yet still in the dispensation, and Service of humility, and therefore is not yet Deified. It seemeth they be not yet well resolved of Christs Glory, how much, or how little they may allow him. Neither in deed have they any certain direction to guide them selves herein: But only, as occasion is offered, to shift of objections, they are fain to take hold in any thing, true, or false, to serve their turn. A man may well say unto them, as S. Augustine sometime said unto the Heretic Faustus Manicheus,³ Dices, Hoc pro me facit: illud contra me. Tu es ergo Regula Veritatis. Quicquid contra te fuerit, non est verum. Thou wilt say, This thing is for me. That thing is against me. Then art thou the rule of trueth. What so ever is against thee, is not true.

Onely Steuen Gardiner, who for his Constancie, and fastenes in his Religion, woulde needes be called Constantius,¹ hath geuen the worlde to vnderstande by publique writinge, that Christe is not yet fully possessed in this Glorie. These be his woordes, Tempus humilitatis Christi in conuersatione visibili, & terrena praestandae ⟨p. 331⟩plané praeterijt:² Sed humilis Dispensationis tempus eo vsque manet, d•onec tradiderit R• gnum Deo, & Patri. The time of Christes humilitie in visible, and earthely conuersation is vndoubtedly past. But the time of the dispensation, or seruice of his humilitie remaineth stil, vntil he deliuer vp the Kingdome vnto God his Father. Thus one of them saith, Christes Bodie is Deified, and become God: An other saith, it is yet stil in the dispensation, and Seruice of humilitie, and therefore is not yet Deified. It seemeth they be not yet wel resolued of Christes Glorie, howe muche, or howe litle they maie allowe him. Neither in deede haue they any certaine direction to guide them selues herein: But onely, as occasion is offred, to shifte of obiections, they are faine to take holde in any thinge, true, or false, to serue theire turne. A man maie wel saie vnto them, as S. Augustine sometime saide vnto the Heretique Faustus Manicheus,³ Dices, Hoc pro me facit: illud contra me. Tu es ergo Regula Veritatis. Quicquid contra te fuerit, non est verum. Thou wilt saie, This thinge is for mee. That thinge is against mee. Then art thou the rule of trueth. What so euer is against thee, is not true.

1. 1Marcus Antonius Constantius Ad obiectum, 144.
2. 2Christs Body Deified.Christes Bodie Deified.
3. 3Augusti. contra Faust. Manichaeum. li. 11. ca. 2.

But to what end allegeth M. Harding the Spiritual state of Christs Glorious Body?¹ doth he not remember that the Old Heretic Abbot Eutyches maintained his fantasies by the same, and was deceived? Christs Body, said he, is glorious: Therefore it is changed into the very substance, and nature of God, and hath now no shape, or proportion of a Body. This is an old Heresy, long sithence reprieved by Leo, Gelasius, and other Old Fathers, and condemned by the Council of Chalcedon, very much like unto this of M. Hardinges, if it be not fully the same. We believe, The Body of Christ is endowed with Immortality, Brightness, Light, and Glory: Yet is it nevertheless the same Body, it was before. And therefore S. Augustine saith,² Corpus Domini secundum substantiam, etiam post Resurrectionem Caro appellata est. The Bodie of our Lord in respect of the Substance of it, yea after it is risen again, is called Flesh. And againe, Dominus Corpori suo immortalitatem dedit: Naturam non abstulit. The Lord gave to his Body immortality: But he took not away the Nature, or Substance of it.

But to what ende allegeth M. Hardinge the Spiritual state of Christes Glorious Bodie?¹ dooth he not remember that the Olde Heretique Abbate Eutyches mainteined his fantasies by the same, and was deceiued? Christes Bodie, saide he, is glorious: Therefore it is changed into the very substance, and nature of God, and hath nowe no shape, or proportion of a Bodie. This is an olde Heresie, longe sithence repreued by Leo, Gelasius, and other Olde Fathers, and condemned by the Councel of Chalcedon, very muche like vnto this of M. Hardinges, if it be not fully the samo. We beleue, The Bodie of Christe is endewed with Immortalitie, Brightnes, Light, and Glorie: Yet is it neuerthelesse the same Bodie, it was before. And therefore S. Augustine saith,² Corpus Domini secundum substantiam, etiam post Resurrectionem Caro appellata est. The Bodie of our Lorde in respecte of the Substance of it, yea after it is risen againe, is called Fleashe. And againe, Dominus Corpori suo immortalitatem dedit: Naturam non abstulit. The Lorde gaue to his Bodie immortalitie: But he tooke not awaie the Nature, or Substance of it.

1. 1Eutyches in Concilio Chalcedon.
2. 2August. Retracta. lib. 1. cap. 22. Augustin. Epist. 57. ad Dardanum.

And, notwithstanding certain of the Old Fathers call the Body of Christ, Corpus Deificatū, as M. Harding allegeth, Yet it is not their meaning, that the same Body, according to the natural signification, and sound of that word, is changed, and transformed into a Divine Nature, and made God: and so is no longer a natural Body. For, as it is true, That God was made man, even so, and in like sense, it is also true, that Man was made God, without any change of Substance of either Nature. And therefore the Fathers say, Christs Body is Deified. or made God, for that it is united in person, and Glory with the Nature of God. To this purpose,¹ although not altogether in like sense, S. Augustine seemeth to say, that men are Deified, and made Goddes. Thus he writeth, Homines dixit Deos, ex Gratia sua Deificatos, non de Substantia sua natos: He called men Gods, as being Deified, and so made by his Grace: but not as borne so of his Substance. So saith Dionysius, Pontifex ipse mutatur in Deum. The Bishop him self is turned into God. Likewise S. Cyprian calleth the Scriptures,² Scripturas Deificas, The Scriptures, that make men Goddes. And Clemens Alexandrinus saith, Sacrae literae nos Deificant: The holy Scriptures make us Goddes. ³By these, and other like words is meant, not that men are changed from their own Natural Substance, and in deed become Gods, as the letter seemeth to import,⁴ but only, that men are endowed with Godly virtues, and qualities, and so made the Children of God. And so Dionysius him self also saith,⁵ Hae mutatio nostri in Deum, est Dei in nobis similitudo, quantam capere natura potest. This changinge of us into God, is the Likeness, or Image of God within us, as far, as nature can receive.

And, notwithstandinge certaine of the Olde Fathers cal the Bodie of Christe, Corpus Deificatū, as M. Hardinge allegeth, Yet it is not theire meaninge, that the same Bodie, accordinge to the natural signification, and sounde of that woorde, is changed, and transformed into a Diuine Nature, and made God: and so is no longer a natural Bodie. For, as it is true, That God was made man, euen so, and in like sense, it is also true, that Man was made God, without any change of Substance of either Nature. And therefore the Fathers saie, Christes Bodie is Deified. or made God, for that it is vnited in persone, and Glorie with the Nature of God. To this purpose,¹ although not altogeather in like sense, S. Augustine seemeth to saie, that menne are Deified, and made Goddes. Thus he writeth, Homines dixit Deos, ex Gratia sua Deificatos, non de Substantia sua natos: He called menne Goddes, as beinge Deified, and so made by his Grace: but not as borne so of his Substance. So saith Dionysius, Pontifex ipse mutatur in Deum. The Bishop him self is turned into God. Likewise S. Cyprian calleth the Scriptures,² Scripturas Deificas, The Scriptures, that make men Goddes. And Clemens Alexandrinus saith, Sacrae literae nos Deificant: The holy Scriptures make vs Goddes. ³By these, and other like woordes is meante, not that menne are changed from theire owne Natural Substance, and in deede become Goddes, as the letter seemeth to importe,⁴ but onely, that menne are endewed with Godly vertues, and qualities, and so made the Children of God. And so Dionysius him self also saith,⁵ Hae mutatio nostri in Deum, est Dei in nobis similitudo, quantam capere natura potest. This changinge of vs into God, is the Likenes, or Image of God within vs, as farre, as nature canne receiue.

1. 1Augustine. in Psalm. 49. Dionysius De Eccle. Hierar. cap. 1.
2. 2[Greek or Hebrew]〈non-Latin alphabet〉
3. 3Cypriā de zelo, & livore. Et li. 2. Epist. 8.Cypriā de zelo, & liuore. Et li. 2. Epist. 8.
4. 4Clemens in Protreptico.
5. 5Dionysi. De Ecclesiast. Hierar. cap. 1.

But S. Hierome saith, Christs Flesh hath double understanding, and may be taken ⟨p. 332⟩either for his Spiritual, or Divine Flesh, or else for his Mortal Flesh, as it was Crucified: And is thought to make much for M. Harding. For answer hereunto, first of all, this one thing I pray thee, good Reader, to consider, that S. Hierome in that whole place speaketh not one word, neither of the Sacrament, nor of any Real, or Fleshly Presence. Therefore M. Harding can have but very poor help hereof, to prove his purpose. Only he expoundeth, what S. Paul meant by these words,¹ We have Redemption by his Blood: And his meaning, as it appeareth by the whole drift of his words, is this, That the Salvation, which we have in Christ, standeth not in that, he was a mere natural man, as were Codrus, Decius, Curtius, or such others, that died for the safety and delivery of their Countries: but in that his Humanity was united, and joined in one person with the Nature of God.² His words be these, Quis iste, aiunt, tantus, ac talis, qui possit pretio suo Totum Orbem redimere? Jesus Christus Filius Dei proprium Sanguinem dedit, & nos de Seruitute eripiens libertate donavit. Et re vera, si historijs Gentilium credimus, quòd Codrus, & Curtius, & Decij Mures pestilentias urbium, & fames, & bella suis mortibus represserint: quantò magis hoc in Dei Filio possible judicandum est, quòd cruore suo, non Urbem unā purgaverit, sed Totum Orbem? They say, What was he, such a one, and so mighty, that by his price was able to redeem the whole world? Jesus Christ the Son of God gave his own Blood, and delivering us from bondage, hath made us free. And in deed, if we believe the Heathen stories, that Codrus, Curtius, and Decii Mures removed Pestilences, Famines, and wars from their Cities by their death: how much more may we judge the same possible in the Son of God, that he by his Blood hath purged, not only one City, but also the whole world? Immediately after this follow the words that M. Harding hath here alleged: Dupliciter verò, &c. For the Blood, and Flesh of Christ hath double understanding. By the whole course of these words thus going before, it is easy to perceive S. Hieromes meaning:

But S. Hierome saith, Christes Fleashe hath double vnderstandinge, and maie be taken ⟨p. 332⟩either for his Spiritual, or Diuine Fleashe, or els for his Mortal Fleashe, as it was Crucified: And is thought to make muche for M. Hardinge. For answeare hereunto, firste of al, this one thinge I praie thée, good Reader, to consider, that S. Hierome in that whole place speaketh not one woorde, neither of the Sacrament, nor of any Real, or Fleashly Presence. Therefore M. Hardinge can haue but very poore healpe hereof, to prooue his purpose. Onely he expoundeth, what S. Paule meante by these woordes,¹ VVe haue Redemption by his Bloude: And his meaninge, as it appeareth by the whole drifte of his woordes, is this, That the Saluation, which we haue in Christe, standeth not in that, he was a méere natural man, as were Codrus, Decius, Curtius, or suche others, that died for the safetie and deliuerie of their Countries: but in that his Humanitie was vnited, and ioyned in one persone with the Nature of God.² His woordes be these, Quis iste, aiunt, tantus, ac talis, qui possit pretio suo Totum Orbem redimere? Iesus Christus Filius Dei proprium Sanguinem dedit, & nos de Seruitute eripiens libertate donauit. Et re vera, si historijs Gentilium credimus, quòd Codrus, & Curtius, & Decij Mures pestilentias vrbium, & fames, & bella suis mortibus represserint: quantò magis hoc in Dei Filio possible iudicandum est, quòd cruore suo, non Vrbem vnā purgauerit, sed Totum Orbem? They say, What was he, suche a one, and so mighty, that by his price was hable to redeeme the whole world? Iesus Christ the Sonne of God gaue his owne Bloude, and deliueringe vs from bondage, hath made vs free. And in deede, if we beleeue the Heathen stories, that Codrus, Curtius, and Decii Mures remoued Pestilences, Famines, and warres from their Citties by their deathe: howe muche more may we iudge the same possible in the Sonne of God, that he by his Bloude hath purged, not onely one Cittie, but also the whole worlde? Immediatly after this folowe the woordes that M. Hardinge hath here alleged: Dupliciter verò, &c. For the Bloude, and Fleashe of Christe hath double vnderstandinge. By the whole course of these woordes thus gooinge before, it is easy to perceiue S. Hieromes meaninge:

1. 1Ad Ephesi. 1.
2. 2Hieronym. ad Ephes. ca. 1.

that is, That we have our Salvation in Christ, and do Eat him, and Drink him, and live by him, not for that his Flesh was mortal only, and Crucified upon the Cross: but for that it was Spiritual, and Divine, that is to say, the Flesh of the Son of God. And herein stood that great contention, that Cyrillus, and other Godly Fathers had against Nestorius: as it is well known unto the learned. And therefore S. Paul saith,¹ That I live now in the Flesh, I live in the Faith of the Son of God.

that is, That we haue our Saluation in Christe, and doo Eate him, and Drinke him, and liue by him, not for that his Fleashe was mortal onely, and Crucified vpon the Crosse: but for that it was Spiritual, and Diuine, that is to saye, the Fleashe of the Sonne of God. And herein stoode that greate contention, that Cyrillus, and other Godly Fathers had against Nestorius: as it is wel knowen vnto the learned. And therefore S. Paule saithe,¹ That I liue nowe in the Fleashe, I liue in the Faithe of the Sonne of God.

1. 1Galat. 2.

Therefore notwithstanding S. Augustine say,¹ Christus Crucifixus est Lac sugentibus, & Cibus proficientibus: Christ Crucified is Milk unto the sucklings, and harder meat unto the strong: ²And notwithstanding Angelomus say, Christs Body is hay, whereby the Gentiles are fed, Yet must both these, and also all other like places be taken, not of bare mortal Flesh alone, but of the Flesh of the Son of God: which S. Hierome calleth Divine, & Spiritual, for that it is personally, and inseparably joined with the Godhead.

Therefore notwithstandinge S. Augustine say,¹ Christus Crucifixus est Lac sugentibus, & Cibus proficientibus: Christe Crucified is Milke vnto the sucklinges, and harder meate vnto the stronge: ²And notwithstandinge Angelomus saye, Christes Bodie is haye, whereby the Gentiles are feadde, Yet muste bothe these, and also al other like places be taken, not of bare mortal Fleashe alone, but of the Fleashe of the Sonne of God: whiche S. Hierome calleth Diuine, & Spiritual, for that it is personally, and inseparably ioyned with the Godheade.

1. 1Augustin. in Johan. tractat. 88.Augustin. in Iohan. tractat. 88.
2. 2Angelomus in. 1. Regum. ca. 1.