A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.

The Apologie, Cap. 16. Diuision. 1.

Let them compare oure Churches and theirs togeather, and thei shal see, that them selues haue moste shamefully gonne from the Apo∣postles: and wee moste iustely haue gonne from them. For wee, fo∣lowinge

the Example of Christe, of the Apostles, and the Holy Fa∣thers, geeue the people the Holy Communion, Whole, and perfite: But these menne, contrarie to al the Fathers, to al the Apostles, and contrarie to Christe him selfe, doo seuer the Sacramentes, and plucke away the one parte from the people, and that with moste notorious Sacrilege, as Gelasius termeth it.

Wee haue broughte againe the Lordes Supper vnto Christes Institution, and haue made it a Communion in very deede, common, and indifferent to a greate number, accordinge to the name. But these menne haue chaunged al thinges, contrarie to Christes Institution, and haue made a Priuate Masse, of the Holy Commu∣nion. And so it commeth to passe, that we geeue the Lordes Supper vnto the people: and thei greue them a vaine Pagent, to gase vpon.

Wee affirme togeather with the Ancient Fathers, that the Body of Christe is not eaten, but of the good, & Faithful, and of those, that are endued with the Sprite of Christe. Theire Doctrine is, that Christes very Body Effectually, and, as thei speake, Really, and Substantially, maie not onely be eaten of the wicked, and vnfaithful menne, but also (whiche is monstrous, and horrible to be spoken) of Mise, and Dogges.

We vse to praie in our Churches,* 1.1 after that fashion, as, according to Paules lesson, the people maie knowe, what wee praie, and maie answeare, Amen, with a general consent. These menne, like soun∣dinge Metal, yelle oute in the Churches vnknowen, and strange woordes without vnderstandinge, without knowledge, and without deuotion: yea, and doo it of pourpose, bicause the people should vnder∣stande nothinge at al.

M. Hardinge.

* 1.2 As comparison can not duely be made betweene Lighte and Darkenes, betweene Truthe and Lieing, betwene Christe and Belial: so neither betwene the Catholike Churche, and startinge holes of Heretiques. You saie muche, and proue nothinge. The moste ye haue to crake of, whiche yee haue neuer doone withal, is youre ministringe of bothe kindes vnto the people, youre newe founde holy daie the Englishe Communion, your Seruice in the vulgare tonge▪ and your vile obiection of Mise and Dogges. This is the storeboxe of M. Iuelles high Diuinitie, whiche he maketh no greate store of, but shaketh it abroade euery where. To euery pointe I haue saide so mutche, as is‡ 1.3 yenough, to staie the hartes of those, that feare God, in mine answeare to M. Iuelles chalenge. To the mater of bothe kindes, and the obiection made out of Gelasius, in the seconde article. To that of Priuate Masse, in the firste article. To al that is saide for the Churche Seruice in the vulgare tongue, in the thirde Article. To the obiection of Mise, Dogges, and VVormes, in the 23. Article. The same here to re∣herse againe, I thinke it nedeles.

But where ye affirme the Body of Christe not to bee eaten, but of the good, and faithful onely, if ye meane the Sacramental eating, so as it is eaten vnder the Sacrament in the visible forme of Bread, and VVine, and not of the* 1.4 Spiritual eating onely, that is false. In that ye saie the Fathers be on your side, meaninge the * Sacramental eatinge, ye belie them. And so like wise reporting our Doctrine to be, that wicked and vnfaithful menne maie eate the Body of * Christe effectually, ye be••••e vs. VVe

teache that the euil maie eate the Body of Christe Really,* 1.5 that is, in deede, but not effectually. They onely eate effectually, who eatinge it worthely obteine the effecte of Christes Body: VVhiche is the vnitie of the mystical body of Christe,* 1.6 and increace of grace.* 1.7 There is verely (saithe S. Gregorie) in sinners, and in them whiche receiue vnworthely, the true Fleashe of Christe, and his true Bloude, sed essentia, non salubri efficentia, but in substance, not in holesome effecte.

That euil menne receiue the true Body of Christe Sacramentally,* 1.8 no lesse then good, where I might alleage in manner al the Olde Fathers,‡ 1.9 S. Augustine only maie suffice, who affirmeth the same, speakinge thus of Iudas. Tolerat ipse Dominus Iudam, diabolum, furem, & venditorem suum finit accipere inter innocentes Discipulos, quod norunt fideles, pretium nostrum. Our Lorde him selfe doth tolerate Iudas, and suffereth a Deuil, a Thefe, and him that solde him, to receiue amongest his innocent Disciples* 1.10 our Price, whiche the Faithful doo knowe. But what nede any man to require the testimonies of Fathers,* 1.11 sithe S. Paule teacheth vs, so to beleue? VVho so euer (saithe he) eateth this Bread, and drinketh of the Cuppe of our Lorde vnworthely, he shal••e gilty of the Body, and Bloude of our Lorde.

The B. of Sarisburie.

There is no better comparison to bee made, M. Hardinge, then bitweene Light, and Darkenesse: Truthe, and Falsehed: Christe, and Belial. For one of these contraries doothe euermore bewraie the other. And therefore Christe saithe,* 1.12 He that doothe il, hateth the Light, and commeth not to it: leste his euil dooinges shoulde bee espied. And this is it, M. Hardinge, that you so carefully keepe the people from the Lighte of Goddes vvoorde:* 1.13 leste by comparison thereof, they shoulde beginne to lothe youre Darkenesse. Plinie saithe, Tritico reperto, con∣tinuò damnatum est Hordeum, & quadrupedum refectibus traditum: As soone as VVheate was once founde (by comparison thereof) streight waie Barly was refused, and geuen to Cattel to feede vpon.

S.* 1.14 Cyprian saithe, Haec est, frater, vera dementia, non cogitare, quòd men∣dacia non diu fallant: Noctem tam diu esse, donec illucescat dies: This is very mere madnesse, my Brother, not to consider, that lies cannot longe deceiue the world: (Re∣mēber) it is Night no lenger,* 1.15 but vntil the Daie spring. And therefore Chrysostome saithe, as it is alleged before, Haeretici claudunt Ianuas Veritatis: Heretiques shut vp the Gates of the Truthe. For they knowe right wel, if the Truthe maie appeare, theire falsehedde wil soone be espied,* 1.16 and the Churches shalbe none of theires. Ter∣tullian saithe, Ipsa Doctrina Haereticorum cum Apostolica comparata, ex di∣uersitate, & contrarietate sua pronuntiabit, neque Apostoli alicuius Authoris esse, neque Apostolici Viri: The very Doctrine of Heretiques compared togeather with the Apostles Doctrine, euen by the diuersitie, and contrarietie, that is in it, beareth witnesse of it selfe, that it neuer came, neither from any Apostle of Christe, nor from any Apostolique Man.

When the Emperoure Adrianus hadde yeelded to graunte the Christians one Church within the Cittie of Rome,* 1.17 certaine of his Priuie Counsel aduised him in any wise not so to doo: For that, they saide, if the Christians might haue but one Churche within the Cittie, the whole people woulde becomme Christians: and by comparison thereof, theire Idolles Churches should be forsaken. Restore you the Holy Commu∣nion, M. Hardinge, and ye shal see youre Masses, and Mockeries soone falle to grounde,* 1.18 as did the Idole Dagon at the presence of the Arke of God. S. Hie∣rome saithe, Mendacium Antichristi, Christi veritas deuorabit: The Truthe of Christe shal deuoure, and consume the Lieinge of Antichriste.

Touchinge the Shakinge out of Stoareboxes, yee hadde no greate cause to complaine. For there is not one of al these maters, one onely of Priuate Masse excepted, that hitherto throughout this Apologie hathe, to my remembraunce,

benne touched,* 1.19 or mentioned more, then once. But it is a smal mater, M. Har∣dinge, that maie 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,* 1.20 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,* 1.21 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,* 1.22 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.* 1.23 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:* 1.24 Ipsa immolatio carnis Christi, quae Sacerdotis manibus fit, Vocatur Christi Passio, Mors, Crucifixio: Non Rei Veritate, sed Signifi∣cante 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 other∣wheres 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,* 1.25 Christus adhibuit Iudam ad Conuiuium, in quo corpo∣ris, & 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 Chil∣dishe, and ful of Fables, and not S. Gregories.

But S. Paule saithe,* 1.26 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.* 1.27 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 ha∣bent, 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,* 1.28 Si qui pondus intelligant Baptismi, magis ti∣mebunt consecutionem, quàm 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 woor∣thy

mater,* 1.29 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,* 1.30 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,* 1.31 Adorantes Dominum, ne{que} 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,* 1.32 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 vnwoor∣thily to the Holy Mysteries, and hauinge no regarde, what is meante thereby, de∣spise the Deathe, and Crosse of Christe, and therefore are Guilty of the Lordes Body, and Bloude, that are represented in the Sacramente.

Chrysostome saithe,* 1.33 as he is alleged in the seconde Councel of Nice, Is, qui Imaginem Imperatoris violat, in prototypum Dignitatis iniustus est: He, that defi∣leth the Emperoures Image, is iniurious to the Maiestie of the Emperoures Persone, that is pourtraide in the Image.

S. Cyprian saithe,* 1.34 Impijs, in Morte Christi nullus superest quaestus: sed iu∣stissimè 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,* 1.35 S. Augustine saithe, Habent Foris Sacra∣mentum 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,* 1.36 Qui non manet in Christo, & in quo non manet Chri∣stus, 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 Mouthe) and visibly he do presse with his teethe the Sacramente of the Body, and Bloud of Christ: And rather, eateth and drinketh (not Christes very Body, and Bloude, but) the Sacramente of so greate a thinge vnto his Judgemente. These woordes, M. Hardinge, be so plaine, that I cannot imagine, what ye should more desire. They are Guilty of the bloude of Christe, for that they despise the price, wherewith they were saued, not for that they receiue it Really into theire mouthes.

So S. Augustine saithe againe, Reus erit Aeternae Mortis, quia vilem in se

habuit Sanguinem Redemptoris:* 1.37 The Aduouteroure is Guilty of Euerlastinge Deathe, bicause he despised in him selfe the Bloude of oure Sau••oure.

The Distinction, that you imagine bitweene Real Receiuinge in the wicked, and Effectual Receiuinge in the Godly,* 1.38 as it is onely of youre selfe, without the Authoritie of any Doctoure, Greeke, or Latine, so is it nothing els, but a very Ef∣fectual, and Real Folie. For the very Body of Christe, if it be not Effectually re∣ceiued, is not receiued. Christe him selfe saithe, He that eateth mee, shal liue by me.* 1.39 S. Ambrose saithe, Hic panis est remissio peccatorum. Qui accipit, non moritur morte peccatoris: This Breade is the Remission of Sinnes. He that recei∣ueth it, shal not die the death of Sinner.

S. Augustine saithe, Qui non sumit hanc Escam, non habet Vitam: &, qui eam sumit,* 1.40 habet Vitam, & hanc vti{que} Aeternam: He, that receiueth not this meate, hath no life: And he, that receiueth the same, hath life, and that Euerlastinge.

Likewise againe he saithe,* 1.41 Huius rei Sacramentum in Mensa Dominica praepa∣ratur, & de Mensa Dominica sumitur: quibusdam ad vitam, quibusdam ad exitium: Res vero' ipsa, cuius est Sacramentum, omni homini ad vitam, nulli ad exitium, quicunque eius particeps fuerit: The Sacramente hereof is prepared vpon the Lordes Table, and from the Lordes Table is receiued: to somme vnto life, to somme vnto destru∣ction. But the thinge it selfe, (that is, the Body of Christe,) whereof it is a Sacrament, is receiued, of al menne to life, and of no man to destruction, vvhosoeuer shalbe partaker of it.

Notes

• * 1.1

  1. Corinth. 14.
• * 1.2

  Vntruthe. For there is no bet∣ter comparison, then bitvvene Contraries: Contraria iuxta se posita, magis elucescunt.
• ‡ 1.3

  Yenough, no doubte, and suf∣ficiente. For in the selfe same foure Articles, M. Hard. hath vttered foure score and four∣teen great vn∣truthes.
• * 1.4

  Vnfruteful, & vaine distinctiōs Reade the An∣svveare.
• * 1.5

  Compari∣son of churches.
• * 1.6

  Gregor. Dialog. li. 4.
• * 1.7

  This Booke is ful of Fables, and Vanities: and therefore not thought to bee S. Gregories.
• * 1.8

  Augustin. Epist. 162.
• ‡ 1.9

  S. Augustine is directely to the Contrarie. See the Ansvveare.
• * 1.10

  Our Price, He meaneth the Sacramente of our Price.
• * 1.11

  1. Corin. 11.
• * 1.12

  Iohan. 3.
• * 1.13

  Plini. li. 18.
• * 1.14

  Cypriā. Ad Cor∣neliū, li. 1. Epi. 3.
• * 1.15

  Chrysostom. In Matthae. ca. 23.
• * 1.16

  Tertul. De prae∣scription.
• * 1.17

  Aelius Lampri∣dius.
• * 1.18

  1. Regum. 5. Hieronym. Ad Algasiā, Quae. 11.
• * 1.19

  Infidelles, Dogges, Mise.
• * 1.20

  August. in Iohā. tracta. 26.
• * 1.21

  Iohan. 6.
• * 1.22

  Augusti. Epist. 162.
• * 1.23

  Chrysostom. Ad Haebr. Homi. 16.
• * 1.24

  De Con. Dis. 2. Hoc est.
• * 1.25

  Augustin. In Psalm. 3.
• * 1.26

  1. Cor. 11.
• * 1.27

  August. Contra Cresco. li. 1. ca. 23. August Contra Cresco. li. 2 ca. 13.
• * 1.28

  Tertullian. De Baptismo.
• * 1.29

  Guilty of the Bodie and Bloude &c.
• * 1.30

  August. De Tem∣pore, Sermo. 20.
• * 1.31

  Athana. De Pas∣sione, & Cruce Domini. Ezechiel. 33.
• * 1.32

  Luke. 11.
• * 1.33

  Concil. Nicen. 2. Actio. 6.
• * 1.34

  Cyprian. De Ab∣lutione pedum.
• * 1.35

  August. Ad Bo∣nifaci. Epist. 50.
• * 1.36

  August. In Iohā. tracta. 26.
• * 1.37

  Guiltie of the Bodie and Bloude &c.
• * 1.38

  August. De Tem∣pore, Sermo. 120.
• * 1.39

  Ambros. De Be∣nediction. Pa∣triarch. cap. 6.
• * 1.40

  August. In Iohā. tracta. 26.
• * 1.41

  August. ••odem loco.