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. 14. Diuision. 2.

And therefore in celebratinge these Mysteries, the People are to good pourpose exhorted, before they comme to receiue the Holy Communion, to lifte vp theire Hartes, and to directe theire mindes to Heauen warde: bicause he is there, by whom wee muste be fedde, and liue.

M. Hardinge.

I praie you,* 1.1 Whiche these Mysteries meane ye? Those that ye haue in your newe communion, or those that we haue at the aulter of God in the Catholike Churche of Christe? If ye meane your owne newe deuised toye, thereof ye cannot bringe any sufficient reason againste the Churche, pardy, whiche condemneth the same. If ye meane the Holy Mysteries of the Catholike Churche, ye misreporte the mater. For by that exhortation, ye speake of,* 1.2 the people are not prepared to receiue the Communion onely, nor chifely: but to dispose them selues accordingly and as it becommeth them to praie: for to that ende be these woordes, Sursum corda, vp with your hartes, pronounced by the Prieste in the Preface before prayer. Reade S. Cyprian in Sermone 6. De Oratione Dominica. And ye shal finde him to referre the whole to praier. But what if we admitte your woordes, refusinge your Heretical meaninge? VVe graunte, the people are to good purpose so exhorted, as ye saie, and that he is in Heauen, whose fleash we feede on in this Sacramente, thereby to attaine to life Euerlastinge. VVhat conclude ye of this? Ergo he is not here? For at that marke ye shoote, euery man maye see. Here we tel you, that your Rhetorike is better stuffe,* 1.3 then your Logike: for your argumente is foolishe. VVith the one ye maie leade the simple perhaps, with the other ye moue the Learned to laugh at you. For Christe is in Heauen, and also here, as Chrysostome saithe, Et hic plenus existens, & illic plenus, Vnum Corpus.* 1.4 He is here fully, and there fully, one Body. These two propositions, Christe is in Heauen, and Christe is here, may wel stande togeather, without iuttinge the one the other out of place. He is there at the right hande of the Father visibly, he is here vnder the Formes of Breade and VVine, inuisibly: there in glorie, here in Mysterie▪ yet as truly and fully here, as there, concerninge his‡ 1.5 Substance, as Chrysostome saith. Ye pro∣cede foorth, and saie.

The B. of Sarisburie.

It maye becomme you, M. Hardinge, as wel to cal the reuerende Ministration of Christes Holy Mysteries, a Toie, as to cal the Gospel of Christe, Erroure, and Heresie. So likewise Libanius the Heathen, although a man, I trow, not of your Profession, saide sommetime, that al the Bookes, either of the Scriptures, or of any y^• Christian Fathers,* 1.6 in comparison of Iulianus the Renegates Bookes, were toies. and trifles. Howe be it, Our Toies be the same Toies, that were once vsed, and allowed vniuersally throughout the Catholique Churche of God, before your Masse was euer knowen, and were then thought no Toies.

Touchinge these woordes, Sursum corda, Lifte vp your Hartes, ye saie they were applied in olde times vnto praier, and not onely, or chiefely to the Ministra∣tion of the Sacramente: and that, as ye séeme to saie, by the witnesse of S. Cy∣prian. As for these emptie Woordes, Onely, or Chiefely, ye vse them onely as a false light, to blinde your Reader. For in our Apologie yee founde them not.

Touchinge S. Cyprian, Yée thought it beste to dissemble, and to shifte his woordes, and to commaunde him to silence. For thus he saithe, euen directely a∣gainste the whole practise of your Churche:* 1.7 Sacerdos ante Orationem, Praefatione prae∣missa, parat Fratrum mentes, dicendo, Sursum Corda: vt dum respondet Plebs, Ha∣bemus ad Dominum, admoneatur, nihil aliud se, quàm Dominum, cogitare debere: Before Praier, the Priest with a Preface prepareth the hartes of the Brethren, saieinge vnto them, Lifte vp your Hartes: that, when the People ansvveareth, VVee lifte them vp vnto the Lorde, they maie be put in minde, to thinke of nothing els, but of the Lorde. Where is this order, M. Hardinge, where is this Ecclesiastical Tradition now be∣comme? Throughout your whole Territorie of Rome, in what Churche, in what Chaple is it keapte? Where doothe your people answeare the Prieste at the Com∣mon Praier? Or where dooth the people vnderstande, either the meaning of the Sa∣cramentes, or any thing, that is pronounced by the Priest? Or why are you so vn∣aduised, to allege manifeste Authorities against your selfe?

Ye saie,* 1.8 the people was taught by these woordes, not to cōsider, what was meant onely by y^• Sacramentes, but to geue attendance vnto y^• Praier: Wherein your own Massebooke is cas••ly hable to control you. And in the Greeke Liturgies, not be∣fore any other publike Praier, but immediately before the Holy Ministration, the Prieste saithe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let vs lifte vp our Hartes. And Chry∣sostome saithe,* 1.9 Clamamus in conspectu Sacrificij, Sursum Corda: Wee crie alowde in the sight of the Oblation, Lifte vp your Hartes. S. Augustine saithe, Sursum Corda Habeamus. Si Resurrexistis cū Christo, dicit Fidelibus Corpus, & Sangui∣nem Domini accipientibus, dicit, Si Resurrexistis cum Christo, quae sursum sunt, sapite: vbi Christus est in Dextra Dei sedens: Quae sursum sunt, quaerite: nō quae super terram: Let vs lifte vp our Hartes. If ye be risen againe with Christe, he saith vnto the Faitheful, he saithe vnto them, that receiue the Body, and Bloude of our Lorde, If ye be risen againe with Christe, sauer those thinges, that are aboue: where Christe is al the right Hande of God: Seeke for the thinges that be aboue: not for the thinges, that be in Earthe.* 1.10 Againe he saithe, In Sacramentis Fidelium dicitur, vt Sursum Corda habeamus ad Dominum: At the Ministration of the Sacramentes of the Faith∣ful, it is saide, Let vs lifte vp our Hartes vnto the Lorde.

Likewise againe, Inter Sacra Mysteria Cor habere Sursum iubemur In the time of the Holy Mysteries, wee are commaunded to Lifte vp our Hartes.

But what néede wee to rehearse the Ancient Fathers? Your own late New Do∣ctours haue saide y^• like. And to leaue the reste, your own Manipulus Curatorum, that is to saie, the Ordinarie, and Direction of al your whole Cleregie. saith thus, Sacerdos ante Canonem dicit, Sursum Corda: Quasi dicat, quòd volens sumere istud Sacramentum, debet habere Cor suum eleuatum ad Deum: Before the Ca∣non the Prieste saithe, Lifte vp your Hartes: As if he vvoulde saie, vvho so vvil receiue this Sacramente, ought to haue his Harte lifted vp vnto God.

These woordes be plaine, and can in no wise be denied. It were wisedome, M. Hardinge, in sutche cases, to auouche nomore, then ye knowe. Otherwise your woordes wil goe for Toies.

Howe be it, the matter beinge graunted, that these woordes perteine to the Holy Ministration, yet if wee woulde reason thus, Christes Body is in Heauen: Therefore it is not Really, and Fleashely in the Sacramente, Ye saie, VVee shoulde make a foolishe Argumente: Our Rhetorique is better stuffe, then our Logique.

This Argumente, M. Hardinge, is taken of the Nature of Christes Humani∣tie: whiche beinge the Very Natural Body of a Man, by the Iudgemente of the Auncient Fathers, muste needes be in one onely place at one time, and can reache no further. For otherwise it were not a Very Natural Mannes Body. There∣fore S. Augustine saithe,* 1.11 as he is alleged by Gratian, Corpus Domini, in quo Resurrexit, in vno loco esse oportet: The Body of our Lorde, wherein he rose againe, muste needes be in one Place. Like wise againe he saithe, Christus secundum Praesentiam Corporalem, simul & in Sole, & in Luna, & in Cruce esse non potuit: Touchinge Bodily presence, Christe coulde not be in the Soone, in the Moone, and vpon the Crosse, al at once.

And againe,* 1.12 Christus vbi{que} est, Virtute, non Opere: Diuinitate, non Carne: Christe is euery where, By his Power, not in deede: By his Godhed, not by his Fleashe.

S. Cyril saithe,* 1.13 Christus cum Discipulis suis, etfi non Corpore, tamen Virtute Deitatis semper futurus est: Christ wil euermore be w^t his Disciples, by the Povver of his Diuinitie: although not in his Body. Therefore, to conclude, S. Augustine saith, Videre Ascendentem:* 1.14 Credite in Absentem: Sperate venientem: Tamen per Misericor∣diam occultam etiam sentire Praesentem: Behold Christe Ascendinge: Beleaue in Christe beinge Absente: Truste in Christe, that shal comme againe, And yet by his priuie mercie

feele him Presente.* 1.15 Beleeue, saith S. Augustine, in Christe, Beinge nowe Ab∣sente, and not here.

Thus the Auncient Catholique Fathers were bolde reuerently to reason of Christes Humanitie: yet was not M. Hardinge yet borne, that shoulde so bitterly charge them with Foolishe Argumentes.* 1.16 Nay, rather Ruffinus saithe, Stulta adinuentio Calumniae est, Corpus Humanum aliud esse putare, quàm Carnem: It is but a Foolishe findinge of a Cauil, to saie, that the Body of a Man is any other thing, then Fleashe.

But Chrysostome saithe, Christe is whole here, and whole there. But Chryso∣stome in the same place many waies expoundeth his whole meaning: For thus he saithe,* 1.17 if it woulde haue pleased M. Hardinge to haue seene his woordes, Offerimus quidem, sed ad Recordationē facientes Mortis eius: Hoc Sacrificium Exemplar illius est: Hoc, quod nos facimus, in Commemorationem fit eius, quod factum est. Idipsum semper offerimus: Magis autem Recordationem Sacrificij Operamur: Wee offer in deede: But in Remembrance of his Deathe. This Sacrifice is a Token, or Figure of that Sacrifice. The thinge, that wee doo, is sonne in Remembrance of that thinge, that was donne before. VVe offer alvvaie the same thing (y• Christe offered). Nay rather, wee woorke the Remembrance of that Sacrifice (that Christe offered). Notwithstanding, to spare time,* 1.18 this Obiection is answeared more at large in my Former Replie to M. Hardinge.

But, whereas M. Hardinge saith, Christes Body is as fully here, as it is in Heauen, concer∣ninge the Substance, as Chrysostome saithe, He woulde, vnder the name of that Holy Father, wilfully warrante a greate Vntruth. For Chrysostome saith not, Christes Body is Presente in Substance: He hathe no sutche woordes: He saithe not so: He saithe the contrarie: as namely, where he saithe, as it is before alleged, The very Body of Christe it selfe is not in the Holy vessels:* 1.19 but the Mystene, or Sacramente thereof is there conteined.

Touchinge these woordes, Onlesse ye can diuise a Newe Grammare, & make Sursum to be Deorsum, & cōtrarie to Nature, turne al thinges vpsidedown, & thus make your Construction, Sursum Corda, Looke dovvnevvarde, they wil but meanely make for your pourpose. S. Hierome saithe, Secundus Aduentus Sal∣uatoris in Gloria demonstrandus est. Stultum est ergo illum in paruo, aut abscon∣dito loco quaerere,* 1.20 qui totius est Mundi Lumen: The Seconde Comming of our Saueoure shalbe declared in Glorie. Seeinge therefore he is the Light of the Worlde, it is greate fo∣lie, to seeke him in any smal Corner.

Notes

• * 1.1

  Sursum Corda.
• * 1.2

  Vntruth. Here M. Hardinge misreporteth his ovvne Masse-booke.
• * 1.3

  A foolishe argument. In Epist. ad Heb. Ho∣mil. 17. Christe is both in Hea¦uen and also here in the Sacrament.
• * 1.4

  Christe is in Heauen, by the Substance of his Body: & here by vvorkinge, or by Grace.
• ‡ 1.5

  Vntruthe. For Chrysostome neuer, neither vvrote so, nor meante so.
• * 1.6

  Socrat. li. 3. ca. 22 Christianorum Libri ridiculi▪ & nugaces, si cum Iuliani Li∣bris conferan∣tur.
• * 1.7

  Cyprian. in O∣ratione Domini.
• * 1.8

  Sursum Corda.
• * 1.9

  Chryso. ex varijs locis in Matthae. Homil. 9. Augu. in Psal. 39
• * 1.10

  August. De Bono Perseueran Li. 2 Cap. 13. August. De Bono Viduitatis, Cap 16. Alexander Ha∣len. 4. Quaest. 37. mem. 1. Arti. 3. Par. 1. Cap. 9.
• * 1.11

  De Conse. Dist. 2. Prima. Augusti. Contra Faustum, Lib. 20. Cap. 11.
• * 1.12

  Augu. Epist. 221.
• * 1.13

  Cyrill. in Iohan. Lib. 9. Cap. 22.
• * 1.14

  Aug•• in Psal. 46
• * 1.15

  Christes Body in one place.
• * 1.16

  Ruffini in Hie∣ronym. Inuecti∣ua Prior.
• * 1.17

  Chrysos. in Epist. ad Hebr. Hom. 17
• * 1.18

  Artic. 6. Diui. 8.
• * 1.19

  Chrysostom in Matth. Homil. 11.
• * 1.20

  Hieron. in Mat∣thae. Cap. 14.