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.

Here is no mention, saithe M. Hardinge, of Real Presence: and thereupon he plaieth vs many a proper Lesson. Notwithstandinge here is as mutche mention made of Real Presence, as either Christe, or his Apostles euer made: or in y^• Pri∣mutiue Catholique Churche of God was euer beléeued.

Farther he saithe, VVhat reason, or Scripture haue ye, that a Peece of Breade, and a Cuppe of VVine can sette the Death, and Resurrection of Christe, as it were, before your eies? Verily, when al your tale is tolde, ye seeme to saie nothinge els, but that the Body of Christe remaineth in Hea∣uen, and that wee muste sende vp our soules thither, to eate it there by a certaine imagination, whiche ye cal Faithe.

Here ye doo greate wronge, M. Hardinge, to cal the Faithe of Christe, an I∣magination, or, as I trowe: ye meane, a fansie. S. Paule saithe, Fides est Sub∣stantia rerum sperandarum: Faithe is (not an Imagination, but) the Substance and grounde of the thinges, that wee hope for. If ye trauaile once againe to Rome, being thus far instructed already, ye wil easily learne the Lesson, that one of your late Popes there, as it is reported, taught his Cardinalles: O, quantum nobis profuit illa Fabula de Christo?

That wée ought to sende vp our Faithe into Heauen, and there to embrace the Body of Christe, it is S. Augustines Doctrine, it is not ours. These be his woordes: Dices,* 1.1 Quomodò tenebo Christum Absentem? Quomodò in Coelum manum mittam, vt ibi sedentem teneam? Fidem mitte: & tenuisti. Parentes tui tenuerunt Carne: tu tene Corde: Thou wilt saie, howe shal I holde Christe beeinge Absente? Howe we shal I reache my hande into Heauen, that I maye holde him sittinge there? Sende vp thy Faithe: and thou holdest him. Thy Fathers (the Iewes) helde him in the fleashe: Holde him thou in thy harte.

But for as mutche as H. hardinge thought it sufficient, so pleasantly to passe o∣uer this mater with his Imaginations, and fansies, I thinke it therefore so mutche the more néedeful, to shewe the iudgemente of the Auncient Learned Fathers in that behalfe.

First therefore S Augustine saithe,* 1.2 Rerum Absentium Praesens est Fides: & rerum, quae foris sunt, intus est Fides: & rerum, quae non videntur, videtur Fides: Of thinges that be Absente, Faithe is Presente: of thinges, that be without, Faithe is within: and of thinges that be not seene,* 1.3 Faithe is seene. Againe be saithe, Cùm non obliuiscimur munus Saluatoris, nonne nobis quotidiè Christus immolatur? Ex ipsis reliquijs cogitationis nostrae, id est, ex ipsa memoria Christus quotidiè nobis sic im∣molatur, quasi quotidiè nos innouet: When wee foregeate not y^e gifte of our Saueoure, is not Christe offered vnto vs euery daye? Of the very remanentes of our thoughtes, that is to say, of our very memorie, Christe is so daily offered vnto vs, as though he renewed vs euery daie.

And,* 1.4 the more liuely to expresse this mater, S. Hierome saith, Tibi Conuiuium Christus est: Cogitatio Christus est: Gaudium Christus est: Desiderium Christus est: Lectio Christus est: quies Christus est: Christe is thy banket: Christe is thy thought: Christe is thy ioie: Christe is thy desire: Christe is thy readinge: Christe is thy reate. Li∣kewise S. Ambrose,* 1.5 In animis vestris quotidiè pro Redemptione Corporis Chri∣stus offertur: In your mindes Christe is daily offered for the Redemption of the Body.

And to passe ouer others,* 1.6 for that it pleaseth M. Hardinge, to make himselfe sutche mirthe with Imaginations, Euthymius a Gréeke Authour writing pour∣posely of this mater, saith thus,* 1.7 Non oportet simpliciter ea intueri, sed aliud quiddam imaginari, & interioribus oculis ea perspicere, tanouam Mysteria: Wee maie not sooke barely vpon these thinges, (that is, vpon the Breade and Wine) but muste thereof imagine somme other mater, and behold the same with our in vvarde Spiritual eies, as it is meete to beholde Mysteries.

And leaste M. Hardinge shoulde saie, This Imagination is vaine, and fanta∣stical, as is the greatteste parte of his Religion,* 1.8 S. Augustine saith, Magis sunt illa, quae intelligimus, quàm ista, quae cernimus: The thinges, that wee vnderstande, (or imagine by Faithe) are more certaine, then the thinges, that wee see vvith our eies.

Neither maie you thinke, M. Hardinge, that these thinges beinge graunted, the Ministration of the Holy Supper woulde be superfluous. For these twoo Kindes of Eatinge muste euermore necessarily be ioined togeather. And who so euer commeth to the Holy Table, & auaunceth not his Minde vnto Heauen, there to feede vpon Christes Body at the Right hande of God, he knoweth not the mea∣ninge of these Mysteries, but is voide of vnderstandinge, as the Horse, or the Mule, and receiueth onely the bare Sacramentes to his Condemnation. Therefore the Mystical Supper of Christe, notwithstandinge this Doctrine, is not superfluous: But your Transubstantiation, your Real Presence, and a greate parte of this your idle talke is moste vaine, and moste superfluous.

But ye saie, Howe can Breade, and VVine bringe vs to the hope of Resurre∣ction, or of Euerlasting Life? and why maie not a man in like manner demaunde of you, Haw can a fewe Droppes of colde VVater bringe vs to the hope of Resur∣rection? If VVater maie doo it, why maie not Breade, and VVine likewise doo it?

Touchinge the VVater,* 1.9 S. Basile saith, Baptismus est Potentia Dei ad Resur∣rectionem: Baptisme is the Povver of God to Resurrection. Againe he saith, Resur∣rectionis Gratiam in Die Resurrectionis recipiamus: Vpon the Daie of Resurrection let vs receiue (Baptisme,* 1.10 whiche is) the Grace of Resurrection. S. Hierome saith, Non solùm propter Remissionem Peccatorum Baptizamur, sed etiam propter Resurre∣ctionem Carnis nostrae: Wee are Baptized, not onely for Remission of Sinnes, but also for the Resurrection of our Fleashe. And therefore the Greekes calle Baptisme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.11 That is, the VVeede of immortalitie.

Here, M. Hardinge, it were somme pointe of skil to shewe vs, howe so greate Power maie be in so litle VVater. Howe be it, it is not the VVater in déede, that woorketh the force of Resurrection, but the Bloude of Christe, that is Signified by the VVater.* 1.12 And therefore S. Ambrose saithe, Baptismus Resurrectionis Pignus, & Imago est: Baptisme is the Pleadge, and Image of Resurrection. Likewise Igna∣rius, Credentes in Mortem eius, per Baptisma Participes Resurrectionis eius efficimur: Beleeuinge in the Death of Christe, by Baptisme wee are made Partakers of his Resurre∣ction. The like wée saie of the Holy Supper. Neither is M. Hardinge hable to shewe vs any sufficient cause to the contrarie, but VVine or Breade maie haue this Power, as wel as VVater. Of this whole mater wée shal speake hereafter more at large.

But if Breade, and VVine, as M. Hardinge saithe, haue no Power to woorke Resurrection, what Power then can his Accidentes, and emptie Fourmes haue to woorke the same? For, touching the Body of Christe it selfe, his own Doctours could haue tolde him, that it enteth not into our Bodies. For thus it is noted, & published for sounde, and certaine Doctrine, vpon the Decrees:* 1.13 Certum est, quòd quàm citò Species teruntur dentibus, tam citò in Coelum rapitur Corpus Christi:

It is certaine,* 1.14 and out of doubte, that as soone as the Accidentes, or Fourmes are touched with the teethe, straight waie the Body of Christe is taken vp into Heauen.

Hereof wee maie reason thus: Christes Body is suddainely taken vp into Hea∣uen, and is not receiued into our Bodies: and that, as it is noted here, is true, and certaine: The Breade, and Wine, by M. Hardinges Doctrine, are vtterly consu∣med, no parte of the Substance thereof remaining: There is nothing leafte there, but Fourmes, and Accidentes. Hereof it must needes folow, by this Doctrine, that the same bare Fourmes, & Accidentes haue Power to woorke our Resurrectiō. But it is wel knowen, and confessed in al Schooles, that the Substance is better, and woorthier, then is the Accidente. Therfore wée maie conclude, The Accidente may doo it: Ergo. the Substance maie mutche more doo it.

For the reste, M. Hardinge saithe, The Substance of the Breade is quite re∣moued: The roundenesse, and whitenesse are the Sacrament: The thinge thereof is of twoo sortes: The one conteined, and signified: the other signified, and not con∣teined. These Mystical fansies maie lie stil, vntil M. Hardinge by somme Authori∣ritie, other then his owne, haue proued them better. True it is, that M. Hardinge saithe, Bitwéene the Sacramente, and the thinge it selfe, that is to saie, bitwéene the Sacramente, and the Body of Christe represented by the Sacramente, there is great difference. For in déede, and verily, and in precise manner of speache, neither is Christes Body the Sacramente: nor is the Sacramente Christes Body.

S. Augustine saith,* 1.15 as it is alleged before, Nisi Sacramenta similitudinem quan∣dam earum rerum, quatum Sacramenta sunt, haberent, omninò Sacramenta nō essent. Ex hac autem similitudine plaerun{que} rerum ipsarum nomina accipiunt. Ité{que} secundum quendam modum Sacramentum Corporis Christi, Corpus Christi est: Onlesse Sacramentes had a certaine likenesse of the thinges, wherof thei be sacramentes, without question thei were no Sacramentes. And in consideration of this likenesse, oftentimes they beare the names of the thinges them selues. Therefore after a certaine manner of speache (and not otherwise) the Sacramente of the Body of Christe, is Christes Body.

Hereof I haue written more at large,* 1.16 as occasion was offered, in my Former Replie to M. Harding. S. Ambrose noting this differēce, saith thus, Non iste Pa∣nis, qui vadit in ventrem:* 1.17 Sed Panis Vitae Aeternae, qui animae nostrae Substantiam fulci••: Not this Breade (of the Sacrament) that passeth into y• belly: but (the Body of Christe it selfe, whiche is) the Breade of euerlastinge Life: whiche reliueth the Substance of our Soule,* 1.18 and is signified by the Sacramente. Rabanus Maurus saithe, Aliud est Sacramentum, aliud vis Sacramenti. Sacramentum in Corporis alimentum redigitur: Virtute Sacramenti aeternae Vitae dignitas adipiscitur: The Sacramente is one thinge: The Povver of the Sacramente is an other thinge. The Sacramente is changed into the foode, or norishemente of the Body: by the vertue of the Sacramente is gotten the dignitie of euerlastinge Life.* 1.19 Likewise S. Chrysostome, In Sacris Vasis, non ipsum Corpus Christi, sed Mysterium Corporis eius continetur: In the Holy Vessels is conteined, not the Very Body of Christe it selfe, but a Mysterie, or Sacra∣mente of his Body.

So greate difference there is bitwéene the Sacramente & the Body of Christe. The Sacramente passeth into the Belly: Christes Body passeth into the Soule. The Sacramente is vpon Earthe: Christes Body is in Heauen. The Sacra∣mente is corruptible: Christes Body is glorious. The Sacramente is the Signe: Christes Body is the thinge Signified. For wante of this distinction M. Hardinge wandreth blindely in the darke, he knoweth not whither. Therefore S. Augu∣stine saith,* 1.20 speaking purposely hereof, Ea demum est miserabilis animae seruitus, Signa pro rebus accipere: This is a miserable bondage of the s••ule, to take the Signes in steede of the thinges, that he signified.

Whether, and in what sense the wicked maie be saide to eate the Body of Christe, it shalbe discussed hereafter more at large.

As for M. Hardinges ordinarie Conclusion of Wreasting the Scriptures, and Holy Fathers: Of plaieinge false Lessons: of teachinge, as be saithe, horrible lies: and of subuertinge the people, with al other the like furniture, wee wil leaue it freely, and wholy vnto the Authour.

Notes

• * 1.1

  Augu. in Iohan. Tracta. 52
• * 1.2

  Augu. De Trini∣tate, Li. 13. Ca. 1.
• * 1.3

  Augustin in. Psalm. 75.
• * 1.4

  Hieronym. De 7. Ordinib. Ec∣cle. De gradu 7.
• * 1.5

  Ambros. De Virginib. Lib. 2.
• * 1.6

  Faithe Eateth.
• * 1.7

  Euthymi. in Iohan. Cap 9.
• * 1.8

  Augu. Epist. 117.
• * 1.9

  Basilius, De Sā∣cto Baptismo.
• * 1.10

  Hieronym. in 1. Cor. 15.
• * 1.11

  Dionysius. Ca. 2.
• * 1.12

  Ambro. in Epist. ad Rom. Cap. 6. Ignatius ad Trallianos.
• * 1.13

  De Conse. Dist. ••. Tribus gradib. in Glossa.
• * 1.14

  Differēce bitvvene, &c.
• * 1.15

  August. Epist 23. ad Bonifacium.
• * 1.16

  Articulo 21.
• * 1.17

  De Conse. dist. 2. Non iste.
• * 1.18

  Rabanus, Lib. 1. Cap. 31.
• * 1.19

  Chryso. in Mat∣thae. Homil. 11.
• * 1.20

  August. De Do∣ctrina Christia∣na, Lib. 3. Cap. 5.