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 B. of Sarisburie.

M. Hardinge telleth vs, wée deliuer vnto the Faitheful nothing els, but a péece of Breade, and a slppe of Wine: that wée haue neither Intention, nor Con∣secration: that our faire Cuppes be ful of Venime: That our Supper is Schisma∣tical: that our Eloquence is Hypocritical: that our Doctrine is Heretical: that wée are like to the Pelagians, to the Nestorians, to the Arians, and to the levves: and that the Diuel raigneth in our hartes. If the Truthe of God were euermore ioined with vaine speache, then might M. Hardinge be hable easily to winne the price. He saithe, Our Doctrine is but in a Corner of the worlde, and that there∣fore Christe hathe geuen this watche woorde of vs, Beleeue them not. How be it, if he would aduisedly consider the mater, and looke wel about him, he shoulde finde, that so many Kingdomes, and Countries, and Commonweales, as this day professe the Gospel of Christe, would make a good large Corner in the Churche of God. Certainely in respecte thereof, Rome it selfe were a very poore Corner.

Vnto whom Christe specially pointed,* 1.1 when he saide these woordes, Beleeue them not, bicause it is a Prophesie, it is harde to iudge. But it is very likely, he meante Antichriste, that Man of Sinne, the Childe of destruction, that auanceth him selfe

aboue al that is called God.* 1.2 Verily Chrysostome thereof saithe thus: Non dico,* 1.3 si dixerint vobis, Ecce in Haereticis Ecclesijs illis, vel in illis apparuit Christus: sed etiam si in ipsis veris Ecclesijs, quae Dei sunt, id est, domus vestrae, dixerint vobis, Christum apparuisse, nolite eis credere dicentibus ista de me: quia non est digna Diuinitatis meae notitla haec: Ostendens per haec, quomodò ex ipsis Ecclesijs veris frequenter exeunt Seductores. Proptereà nec ipsis omninò credendū est, nisi ea dicant, vel faciant, quae con∣uenientia sint Scripturis: I saie not, if they tel you, Behold Christe hathe appeared in these, or these Churches of Heretiques: But if they shal saie vnto you, that Christe bathe ap∣peared in the very true Churches, that are of God, that is to saie, that are your houses, Beleeue them not, if they saie thus of me: for this is no woorthy knowledge of my Diuinitie: By these he sheweth, hovv that out of the very true Churches oftentimes come foorthe deceiuers. Therefore wee maie not beleue no not them, onlesse they speake, or doo those thinges, that are agreeable to the Scriptures.

Verily, how so euer M. Hardinge wil shifte this mater, the plaine woordes séeme rather to touche him, and his companie, then either Luther, or Zuinglius, or any other. For they can pointe with theire fingers, and saie, Here is Christe, and There is Christe. Behold, In this Pyre are three Christes: in that fiue: in that seuen: in that moe. Therefore it is likely, that Christe géeueth vs this speci∣al watche woorde of them, and sutche others, Beleeue them not.

Here M. Hardinge maketh mutche adoo about Consecration: and yet are not his Felowes wel agreed, what to make of theire owne Consecration. Gabriel saithe,* 1.4 Chritus potuit sine verbo tanquam verus Deus, Substantiam Panis, & Vini Consecrare: Vel, potuit verba quaedam secretò proferre, & per illa Consecrare: Vel, per haec Verba, Hoc est Corpus meum, Consecrare potuit: Vel, potuit priùs Con∣secrare, & posteà distribuere: Vel, primùm distribuere, & posteà Consecrare. Quid autem horum fecerit, ex Sacris Scripturis non constat: Christe, as beinge very God, might Consecrate the Substance of Breade and VVine vvithout vvoorde: Or els, he might speake certaine wordes in secrete, and by them Consecrate: Or els, he might Con∣secrate by these woordes, This is my Body: Or els, he might firste Consecrate, and after deliuer: Or els, firste deliuer, and after Consecrate. But vvhiche of al these he did in deede,* 1.5 by the Holy Scriptures it appeareth not. Cardinal Bessarion saithe, that in the Latine Churche Consecration is wrought by the vvoordes of Christe: in the Gréeke Churche by other Praiers, that folowe afterwarde. Ca∣tharinus intreatinge pourposely hereof, saithe, Christe Consecrated not vvith the same vvordes, that are nowe vsed in the Masse, This is my Body. Durandus saithe, Christe Consecrated by his Diuine povver, and after Consecration saide, This is my Bo∣dy. Petrus Alliacensis yeldeth this reason hereof, Quia, nisi antè fuisset Corpus Christi, Christus non verè dixisset, Hoc est Corpus meum: If it had not benne Christes Body before, Christe coulde not haue said truely, This is my Body. It is con∣cluded in a Booke called Antididagma. lately set foorth by the Chapter of Colaine. that the bare woordes of Christes Institution, without the woordes of the Canon of the Masse, are not sufficient to woorke Consecration. Bonauentura saithe, To haue the true Fourme of Consecration, wée muste séeke, not to the Gospel of Christe, but to the Canon. Howe be it, thereof groweth a greate inconuenience, that Christe, and his Apostles, for that they had not the woordes of the Canon, had therefore no Consecration. Againe Bonauentura saithe, that these woordes, Noui, & Aeterni Testamenti, are not of the substance of Consecration: but are vsed onely as a fourniture.* 1.6 Iohannes Scotus saithe, Quod ergo est consilium? Dico, quòd Sacerdos intendens facere, quod facit Ecclesia, legens distinctè verba Canonis, à Principio vs{que} ad finem, verè consicit: nec est tutum alicui, reputare se valde peritum in sci∣enua sua, & dicere, volo uti praecisè istis verbis pro Consecratione: The mater be∣inge

so doubteful, what then is your Counsel? I saie, that the Prieste intendinge to doo, what so euer the Churche doothe, and readinge the woordes of the Canon distinctly, and plainely, from the beginninge to the ende, doothe verily Consecrate. Neither is it good for a man to recken him selfe very skilful in his knowledge, and to saie, I vvil vse precisely these, or these vvoordes to vvoorke Consecration. Where also these woordes are specially noted in the Margine, Nota, quòd de hae materia, Doctor nihil hîc asserit, sed probabiliter aliquid dicens, sub dubio relinquit: Here marke, that touching this mater (of Consecration) the Doctour auoucheth nothing: but speakinge somme∣what by the waie of likelyhoode, he leaueth the vvhole mater vnder doubte. In the ende Scotus vncertainely, and doubtefully concludeth thus: Vnde dicunt aliqui, quòd Forma Graecorum,* 1.7 & Forma nostra, & quaecun{que} scripta in Euangelijs, sufficiens est ad Consecrationem: Whereof somme saie thus, that the Fourme of vvoordes, that the Greekes vse, and the Fourme that vvee vse, and any Fourme els vvritten in the Gospels is sufficient to Consecration. The like certainetie Bo∣nauentura teacheth vs: For thus he endeth:* 1.8 De hoc est vtilius dubitare: Quis e∣nim potest scire, vtrùm Euangelistae, aut Apostolus ipse intenderint describete Formam? Igitur melius est, hîc piè dubitare, quàm praesumptuosé definire: Hereof it is best to stande in doubte. For who can tel, whether the Euangelistes, or the Apostle Paule him selfe, meante to write vs the Fourme of Consecration? Therefore in this pointe it is better, So∣berly to doubte, then presumptuously to determine.

By these fewe, good Christian Reader, thou maiste sée the grounde, and cer∣tainetie of M. Hardinges Doctrine. He saithe, Wée haue no Consecration, for that wée lacke a Thing: but what Thinge it should be, he, and his Felowes cannot tel.

How be it, in deede wée vse the same woordes that Christe vsed. If Christe, and his Apostles Consecrated, then doo wée vndoubtedly likewise Consecrate. The wante, that he findeth in vs, he maie also finde in them. S. Augustine saithe,* 1.9 Accedat Verbum ad Elementum, & fit Sacramentum: Ioine the Woorde of God vnto the Elemente (or outwarde Creature) and thereby is made a Sacrament. Origen saithe, Parus sanctificatur per Verbum Dei, & Obsecrationem: The Breade is Conse∣crate by the Woorde of God, and by Praier. S. Ambrose saithe, Ante Benedictionem Verborum Coelestium, alia species nominatur: post Consecrationem, Corpus Christi Significatur: Before the Blessinge of the Heauenly woordes, it is called an other kinde: After Consecration, the Body of Christe is Signified.

An other quarrel, that M. Hardinge piketh to vs, is, that wee haue no In∣tention, or minde to Consecrate. But how longe hathe M. Hardinge benne a Wisarde?* 1.10 Or who made him so priuie to our Intention? S. Paule saithe, Noman can tel, what is in Man, but the Sprite of Man, that is within him. These folies are an∣sweared at large in my Former Replie to M. Hardinge. Verily by the late Do∣ctours of that side, the Prieste maie haue Intention, to Consecrate the one halfe of the Hoste, and not the other: Or, hauing thirtéene Hostes, he maie haue Intention, to Consecrate but twelue. And thereof groweth a greate question, when he com∣meth to the reckeninge, and seeth his errour, whiche of al that whole Companie of Hostes shal goe vnconsecrate. Yea Abbate Panormitane saithe, Etiamsi Sacer∣dos celebret, vt Deus perdat aliquem, tamen bene Consecrat: Notwithstandinge the Prieste saie Masse, with Intention, that God would destroie somme man, yet dooth he Con∣secrate neuerthelesse. Into sutche toies these menne throwe them selues, with theire fonde Intentions.

Our Intention is,* 1.11 to doo, that Christe hathe taught vs to doo, that is, to Mi∣nister the Holy Sacramente in Remembrance of him: and, as S. Paule saithe, to shewe foorthe, and to publishe the Lordes Deathe, vntil he comme. And to this pourpose one of M. Hardinges owne Doctours saithe, Non sufficit Intentio Con∣secrandi

absolutè:* 1.12 Sed Oportet, vt sit conformis Intentioni Sacramentum Insti∣tuentis: Absolutely the Intention, to Consecrate, is not sufficient: but it muste be an∣svvearable vnto the Intention of Christe,* 1.13 that ordeined the Sacramente.

At the Supper of our Lorde, saithe M. Hardinge, ministred in the Catholique Churche, by Priestes rightly Consecrate, there is the true, and whole Body of Our Lorde and Saueour geuen, and receiued: be the receiuers beléeuinge, or not beléeuinge.* 1.14 This is no greate marueile in M. Hardinges Doctrine. For they of his side saie, Si dicatur, quòd Mus sumat Corpus Christi, non est magnum incon∣uenines: If it be saide, that a Mouse receiueth the Body of Christe, it is no greate in∣cōuenience. And Alexander of Hales a notable Schole Doctour saith, though in more vnséeingly, & grosser wise, Si Canis, vel Porcus deglutiret Hostiam Consecratam in∣tegram, non video quare Corpus Domini non simul traijcertur in ventrē Canis, vel Porci: If a Dogge, or a Sovve shoulde happen to swallow downe the whole Hoste being Conse∣crate, I see no reason, but the body of our Lorde maie passe withal into the belly of the Dogge, or of the Sowe.

But S. Augustine saithe farre otherwise,* 1.15 Hoc est manducare illam escam, & illum potum bibere, in Christo manere, & Christum manentem in se habere: This is the Eatinge of that meate, and the Drinkinge of that Drinke, that a man dwel in Christe, and haue Christe dwellinge in him. Likewise Origen saithe, Est verus Cibus, quem nemo malus potest edere. Etenim si malus posset edere Corpus Domini, non scribe∣retur, Qui edit hunc panem, viuer in aeternum: The Body of christe is the True Foode, which no euil man can Eate, Fore if the euil man could Eate the Body of Our Lord, it should not be written,* 1.16 He that Eateth this Breade, shal liue for euer. But hereof wée haue spoken more at large in the Former Replie to M. Hardinge.

The Heretical Doctrine, that M. Hardinge talketh of, with al the whole forniture of Hypocritical Eloquence, wee maie safely sende home, from whence it came. And I doubte nothinge, but he can wel tel, howe to vse it.

As for Pelagius, Arius, and Nestorius, wee desie them vtterly, and detest them, as wée doo also al other sortes, and sectes of Heresies.

Of the Sacramentes of Christe, wee doo bothe speake, and thinke reuerently, and as it becommeth vs, and accordinge to the Holy Scriptures. Wée saie, that a Creature is a Creature: that a Sacramente is a Sacramente,* 1.17 and not God, Wée saie with S. Augustine, The Sacramente is not our Lorde, but the Breade of our Lorde Againe S. Augustine saithe, In Sacramentis videndum est, non quid sint, sed quid Significent: In Sacramentes we muste consider, not vvhat they be in deede, but what they Signifie.

Notes

• * 1.1

  2. Thessalon. ••
• * 1.2

  Consecra∣tion.
• * 1.3

  Chrysost. in Mat. Homil. 49.
• * 1.4

  Gabriel Biel. Lectio. 36.
• * 1.5

  Bessarion de Sa∣cramen. Eucha∣ristia. Catharinus De Consecratione. Durandus Li. 4. De Sexta parte Canonis. Petrus de Alli∣aco, in. 4. Senten. quae. 5. Antididagma. Bonauentura in 4 Senten. dist. 8. quae. 2.
• * 1.6

  Scotus in. 4. Sen∣ten. dis. 8. quae. 2.
• * 1.7

  Scotus in. 4. Sen∣ten dis. 8. quae. 2.
• * 1.8

  Bonauentura in 4. Senten. dist. 8.
• * 1.9

  Augustin. in Io∣han. tracta 80. Origen in Matt. Cap. 15. Ambros. De ijs qui intiantur, Cap. 9.
• * 1.10

  1. Corinth. 2. Articulo. 1. Di∣uisione. 12. Summa Angel. Eucharisita. 26. Gerson in Flore∣tum, Lib. 4. Panormtian. de Celebratione Miss. Quidam.
• * 1.11

  Matthae. 26. 1. Corin. 11.
• * 1.12

  The vvic∣ked Recei∣ueth.
• * 1.13

  Pupilla Oculi, De Eucharistia, ca. 5.
• * 1.14

  De Consecra. Dis. 2. Qui bene. In Glossa. Alexand. Halen. Par. 4. quae. 45. memb. 1.
• * 1.15

  Augustin. in Io∣han. tracta 26. Origen in Matt. Cap. 15.
• * 1.16

  Articulo. 23.
• * 1.17

  Augustin in Io∣han. tracta 59. Contra Maxi∣min. Cap. 22.