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.

Wée allege this place, although briefely, yet simply, and truely, and without any manner fraude, or guile. But if roundinge, and clippinge of the Holy Fathers be the marke of an Heretique, as it is here auouched, then haue wée one marke more, whereby to knowe M. Hardinge. For this is his ordinarie vsage, and pra∣ctise of course.

Touchinge either the Beginninge, or the Ende of this Decrée, there is no cause, wherefore any Woorde therein written shoulde of out parte be dissembled. The Holy Fathers in that Councel teache vs, vtterly to withdrawe our eie•• from the Breade, and Wine, beinge nothing els, but Creatures transitorie, and corru∣ptible:

and by Faithe to beholde the Very Body of Christe, whiche is Represented in the Mysteries. To like pourpose S. Augustine saithe, as it is alleged before, Ea demùm est Miserabilis animae Seruitus,* 1.1 Signa pro Rebus accipere:* 1.2 & supra Creaturam Corpoream oculum Mentis ad hautiendum Aeternum Lumen leuare non posse: This is the Miserable Bondage of the Soule, to take the Signes in steede of the thinges, that be Signified: and not to be hable to lifte vp the eie of the Minde, aboue the Corporal Creature, to receiue the Light Euerlastinge. And there∣fore immediately before the Holy Ministration, the Prieste saith vnto vs, as it is saide before, Lifte vp your Hartes. In this sorte the same Fathers speake of the Water of Baptisme:* 1.3 Baptisma nostrum Oculis Sensibilibus spectandum non est, sed oculis Intellectus. Vides Aquam? Cogita Vim, & potestatē Dei, quae in Aquis latet: Our Baptisme maie not be considered with the Sensible, or Bodily Eies, but with the Inner Eies of the Minde. Seeste thou the Water? Thinke of the Might, and Power of God, that lieth Hidden in the VVater. Thus, as in the One Sacramente they with∣drawe vs from the Water, euen so in the Other Sacramente they withdrawe vs from the Breade.

But it foloweth in the same Decrée, Let vs by Faithe vnderstande, on that Holy Table to be laide the Lambe of God, that taketh awaie the Sinnes of the World. If y^• Aun∣cient Fathers, to the end to sturre vp, and to enflame the Hartes of the people, had not sommetimes vsed vehemente phrases, and extraordinarie kindes of Speache, M. Hardinge might many times spare his penne, and keepe silence. But he dooth the Fathers greate wronge, that presseth onely theire ••are woordes, & dissembleth their meaninge. Gregorie Nyssene S. Basiles Brother discréetely, and learnedly openeth this whole mater. Thus he writeth:* 1.4 Cùm in habitudine loci alicuius, vel ne∣gorij in loco existentis, intelligibiliū aliquod extiterit, Abusiuè id ibi esse dicimus, pro∣pter operationē eius, quae ibi est, locum pro habitudine, & operatione accipien∣tes. Cùm enim dicere deberemus, Ibi Operatur, dicimus, Ibi est: When any Spiritual thing is in ye consideratiō of somme place, or els in consideratiō of somme mater being in a place, Wee saie, the same Spiritual thing is there, by an Abuse, or by an Extraordina∣rie vse of speache: bicause of the effecte of that Spiritual thinge, that there is vvrought: taking the place in steede of Consideration, of Workinge in ye Place. For, where wee should saie, There it VVoorketh, thus wee saie, There it is. Euen so, where as these Fathers should haue saide, The Effectes, or Graces, y^• wée haue by Christes Body, are laid before vs vpon y^• Table, by Abuse of Speache they saie, the Body of Christe is laid vpō y^• Table.* 1.5 Likewise saith Gratiā. Quidā nō improbabiliter exponūt, Carnis, & Sanguinis Veritatem, Ipsam ••orundem efficientiam, hoc est, Remissio∣nem Peccatorum: Somme menne not without good reason, by the Truthe of Christes Fleashe, and Bloude, vnderstande the Effecte, or vvoorkinge of the same, that is to saie, the Remission of Sinnes.

And as these Fathers saie, Christe is Laid vpon the Table, euen so, by like phrase of speache,* 1.6 S. Gregorie saith, Christe is killed vpon the Table: Christus iterum in hoc Mysterio moritur: Eius Caro in populi salutem patitur: Christe dieth againe in this Mysterie: His Fleashe suffereth for the Saluation of the people. So saith Chrysostome, Vt in Coelo coelatur Deus,* 1.7 sic in Scripturis absconditur. Non omnes intelligunt Deum Veritatis, positum in Scripturis: As God is couered in Heauen, so is he couered in the Scriptures. Al menne vnderstande not God, that is laide in the Scriptures. So saithe Athanasius,* 1.8 Est etiam in Verbis Scripturarum Dominus: Our Lorde is in the VVoordes of the Scriptures. So saithe S. Hierome, Supra nudam metuis humum ex esa ieiunijs membra collidere. Sed Dominus tecum iacet: Thou arte a fraide to laie thy body, worne out with fasting, vpon the bare ground. Yet the Lord lieth vvith thee. Againe, Nudus, at{que} esuriens ante fores nostras Christus in paupere moritur: Christe

naked, and hungrie, lieinge before our gate, dieth in the poore.

And, to leaue other like saieinges, and sentences of the Ancient Fathers, Pope Adrian saithe in your late Councel of Nice,* 1.9 In Scripturis Sanctarum imaginum Ag∣nus Praecursoris digito ostensus depingitur:* 1.10 In the Scriptures of the Holy Images, is painted the Lambe of God, that John Baptiste shewed with his finger.

These saieinges muste be qualified with a gentle Exposition: and maie not be rackte extréemely to the sounde, and rigour of the Letter. Chrysostome thus ex∣poundeth these woordes of S. Paule to the Galathians:* 1.11 Quibus Christus ante Ocu∣los priùs depictus erat, in vobis Crucifixus. Atqui Christus non apud Galathas, sed Hierosolymis fuit Crucifixus. Quomodo igitur dicit, in vobis? Vt ostendat vim Fidei, quae potest etiam procul dissita cernere: indicans, quòd illi oculis Fidei, exa∣ctiùs cernerent, quàm nonnulli, qui praesentes adfuerant, ea{que}, quae gerebantur, conspe∣xerant: Ʋnto whome Christe was painted out, and Crucified emonge you before your Eies. Yet was not Christe Crucified in Galathia, but at Hierusalem. How then saithe S. Paule vnto the Galathians, Christe was Crucified emongst you? His meaninge was, to shewe the strengthe of Faithe, vvhiche is hable to see thinges, though thei be far avvaie: and that they by the Eies of Faithe sawe the Deathe of Christe more plainely, and per∣fitely, then many, that were presente at his Deathe, and sawe those thinges that were donne.

Thus the Fathers in this Councel saide, Christes Body is Laide foorthe vpon the Communion Table, that is, not vnto our bodily Eies, or senses, but vnto the eies of our Faithe: I meane, by waie of a Mysterie, or Sacramente: but not verily, or in déede. In this sense S. Augustine saithe vnto the people, Vos estis in Mensa:* 1.12 Vos estis in Calice: You are laide vpon the Table: you are in the Cuppe. As the people is laide vpon the Table, so is Christes Body laide vpon the Table: And as the People is in the Cuppe, so is Christes Bloude in the Cuppe. The people is there by waie of a Mysterie: euen so is Christes Bo∣dy and Bloude there by waie of a Mysterie, and none otherwise. Thus M. Har∣dinge, wée withdrawe not the people of God, as ye vntruely saie, from Christes Body to a péece of Breade: But rather wée leade them, as the Ancient Fathers euer did, from the Creature of Breade, to the Beholdinge, Receiuinge, and Ea∣tinge of Christes very Body, and Bloude.

In what sorte, and sense Christe is nowe Vnbloudily Sacrificed by the Prieste, for shortnesse sake,* 1.13 gentle Reader, I muste referre thée vnto my Former Replie to M. Hardinge.

How the Holy Mysteries be pledges of our Resurrection, it hath partely bene saide before, and partely shalbe saide hereafter more at large.

How wée maie receiue the Body of Christe in deede, and verily, without either Transubstantiation, or Real Presence, I haue bothe touched before in this Trea∣tie, and also in my Former Replie.* 1.14 Certainely S. Augustine saithe, The Recei∣uinge of Christes Body in deede, and the Receiuinge of the Sacramente, are sun∣drie thinges. Thus he writeth, Ostendit Christus, quid sit, non Sacramentote∣nus, sed re vera Corpus Christi Manducare,* 1.15 & eius Sanguinem Bibere: Christe sheweth, what it is, to Eate his Body, and to Drinke his Bloude, not by vvaie of Sacramente, but verily, and in deede. For the Eatinge of the Sacramente with Mouthe, and Toothe, is not the very True Eatinge of Christes Body: but a token, or Mysterie of the same. S. Augustine saithe, Qui Manducat Intus, non Foris: qui Manducat in Corde,* 1.16 non qui premit Dente: He that Eateth VVithin, not he that Eateth VVithout: He that Eateth (Christes Body) in his Harte, not he yt bruseth (the Sacra∣mente) vvith his Toothe. Who so by Faithe receiueth the Body of Christe, re∣ceiueth it Substantially, Really, Verily, and in déede: and dwelleth in Christe, and Christe in him. Thus is Christes Body receiued, as these Holy Fathers saie, not

to the fillinge, or contentation of the Body, but vnto the Holinesse, and Sanctifi∣cation of the minde.

Thus ye comme within vs, M. Hardinge, as ye saie: and clospe with vs: and ouerthrow vs by Learninge: and wringe our weapon out of our handes: and with the other ende thereof ye strike vs downe.* 1.17 Me thinketh, I heare one saie, Deni{que} metuebant Omnes iam me: If some Gnato stoode by you, I trowe, wee shoulde haue a prety plaie. But vnsen∣sible menne are wée, that feele none of these deadly blowes. I wil answeare you, as S. Augustine sometime answeared Pascentius the Arian Heretique, Facile est, vt quisque Augustinum vincat:* 1.18 videris, vtrùm Veritate, an Clamore: It is an easy ma∣ter to ouercome Augustine: But see you whether it be by Truthe, or by noise of vvoordes. And againe, Non bonum Homini est Hominem vincere: Sed bonum est homini, vt cum Veritas vincat volentem: quia malum est Homini, vt eum Veritas vincat mui∣tum. Nam ipsa vincat necesse est, fiue negantem, siue confitentem: It is not good for a man, to conquere a man: but it is good for a man, that the Truthe maie conquere him vvith his good vvil. For it is il for a man, that the Truthe shoulde conquere him a∣gainste his wil. But whether he wil, or wil not, the Truthe muste needes Conquere him.

Notes

• * 1.1

  The Lābe laide vpon the Table.
• * 1.2

  August. De Do∣ctrina Christia∣na, Lib. 3. Cap. 5.
• * 1.3

  Concil. Nicen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  Gregor. Nyssen. De Anima, Ca. 11
• * 1.5

  De Conse. Dist. 2. Species.
• * 1.6

  De Conse. Dist. 2. Quid sit.
• * 1.7

  Chrys in Matth. Homil. 4.
• * 1.8

  Athanas. De In∣terpreta. Psalm. Hieronym. De Vita Eremitica. Hieronym. ad Gaudentium.
• * 1.9

  The Lambe laide vpon the Table.
• * 1.10

  De Con. Dist 3. Sextam Sanctā.
• * 1.11

  Chrysost. in Epist. ad Gala. Cap. 3.
• * 1.12

  De Con. Dist. 2. Quia passus.
• * 1.13

  Arti. 17. Diui. 14
• * 1.14

  Artic. 4. Diui. 8.
• * 1.15

  August. De Ci∣uit. Li. 21. Ca. 21.
• * 1.16

  Augustin. in Io∣han. Tractat. 26.
• * 1.17

  Thraso in Lu∣nucho.
• * 1.18

  August. ad Pas∣cent. Epist. 174.