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 M. Hardinge casteth his colours, to shadowe that thinge, that wil not be hidde. Whereas Chrysostome saithe, Thou receiuest not the Kinges childe, but the onely begotten Sonne of God, he so racketh, and presseth these woordes, as if the Fathers in their writinges had neuer vsed any kinde of Figure: and as if wee were bounde vnder paine of damnation, to receiue what sentence so euer they haue spoken, accordinge to the very rigoure, and extremitie of the Letter.

But the better to disclose the sensible grossenesse of this erroure, I truste, Gentle Reader, it shal not be neither paineful, nor vnprofitable for thée, to consider a fewe other sutche examples, and phrases of speache, commonly, and familiarely vsed by the Catholique Learned Fathers to like purpose. Therefore, as Chry∣sostome saithe, wee receiue in the Holy Mysteries the Onely begotten Sonne of God, meaninge by Faithe Onely, not by Mouthe, euen so he writeth of the Sa∣cramente of Baptisme, Si quis tibi Purpuram, aut Diadema dedisset, nonne prae quo∣uis auro accepisses? Ego verò tibi non Ornatum Regium tribuam, sed ipsum Regem induendum exhibeo. Et quomodò, inquies, Christum poterit quis induere? Audi, quid Paulus dicat: Quotquot in Christum Baptizati estis, Christum industis: If any man had geeuen thee a Princely Robe, or a Crowne, wouldest thou not set more by it, then by any Gold? But I wil geeue thee, not a Princely Robe, but the Prince him selfe, to put vpon thee. Thou wilte saie, howe maie a man put on Christe vpon him? Heare, what S. Paule saithe: As many of you, as are Baptized in Christe, haue put on Christe. S. Cyril saithe, Discant omnes, ne, antequam firmiores sint Catechumeni, Christum eis, antequam o∣porteat, Baptismi Mysterio commendent••: Let al menne take heede, that thei deliuer not Christe, in the Sacrament of Baptisme, vnto the Beginners, or Nouices, before they be stronge in the Faithe, and before it be conuenient.

S. Augustine saithe, Sancti Christum accipiunt in Manu, & in Fronte: Holy menne receiue Christe bothe in their Hande, and in their Foreheade. S. Chrysostome saithe, Adest Sacerdos, non Ignem gestans, sed Spiritum Sanctum: The Prieste is present, Bearinge, not Fire, but the Holy Ghoste.

S. Ambrose saithe, Portant in Typo Christi munera: portaturi in Euangelio munerum Largitorem: They carrie Christes giftes in a Figure: In the Gospel they shal carrie (Christe him selfe) the geuer of the giftes. And againe, Mortem non ti∣mebis, si geras Christum: Thou shalt not feare Deathe, if thou beare Christe.

Athanasius saithe, Apud nos seruatur Puerulus ille, quem Herodes interfice∣re saiagebat: The same Childe is keapte emongest vs, whome Herode laboured so earnestly to destroie. S. Chrysostome saithe, Ciedo Apostolo Paulo, Christum in se loquentem circum ferenti: I beleeue the Apostle P••ule, carrieinge Christe aboute speakinge vvithin him.

S. Augustine saithe, Concionatores tradunt Christum Discentibus: The Preachers deliuer Christe vnto their Learners. S. Cyril saithe, Verum Manna Christus erat: qui per Figuram Mannae Priscis illis à Deo dabatur: Christe was the very True Manna: whome vnder the Figure of Manna God gaue vnto the Fathers of the Olde Testamente. It is written in M. Hardinges owne Legende, Christophorus portauit Christum in Humeris, & in Ore per Confessionem: Chri∣stopher bare Christe on his shoulders: and he bare Christe in his Mouthe by his Con∣fession.

An other of his Doctours saithe, Christus venditus fuit in Iosepho: Ligatus in Sampsono: Suspensus in Botro, & in Serpente Aeneo: Crucifixus in Isaaco: Christe vvas solde in Iosephe: He vvas bounde in Sampson: He vvas Hanged vp in the Cluster of Grapes, and in the Brasen Serpente: and he vvas Crucified in Isaac.

Chrysostome saithe, Quocunque quis peruenerit, Paulum videbit vbique in om∣nium Ore circumferri: Whither so euer a man comme, he shal see Paule carried a∣boute euery vvhere, in the Mouthe of euery man. And to ende this longe re∣hearsal, S. Augustine saithe, Detractor Diabolum portat in Lingua: The Sclaun∣derer carrieth the Diuel vpon his tongue.

I doubte not, but M. Hardinge wil better bethinke him selfe, and not require vs, to take al these saieinges, without any manner of fauourable exposition, bare∣ly, and nakedly, as they lie. Otherwise he muste néedes encombre him selfe with a greate number of inconueniences.

Of these phrases, and manners of speache, S. Augustine géeueth his iudge∣mente in this sorte: Omnia Significantia videntur quodammodò earum rerum, quas Significant, sustinere personas: Al Signes, or Tokens seeme in a manner to beare the personnes of the thinges them selfe, that thei Signifie. As for example he saithe, Sicut dictum est ab Apostolo, Petra erat Christus: quoniam Petra illa, de qua hoc di∣ctum est, Significabat Christum: So the Apostle saithe, The Rocke vvas Christe: For that the Rocke, whereof it was spoken, Signified Christe.

Likewise Athanasius saithe, Qui Regis Imaginem videt, Regem videt: & di∣cit, En tibi Regem. Neque tamen duos Reges constituit: neque Imaginem particu∣lam esse Regis, ne{que} Regem particulam Imaginis esse iudicat: He, that seeth the Image of a Kinge, seeth the Kinge: and saithe, Beholde, there is the Kinge. And yet (so saieinge) he maketh not twoo Kinges: Nor thinketh he, either that the Image is a parcel of the Kinge, or that the Kinge is parcel of the Image.

S. Gregorie in plainer wise saithe thus, Eundem Agnum Iohannes osten∣dendo, Esaias praeuidendo, Abel offerndo loquutus est. Et quem Iohannes in ostensione, quem Esaias in loquutione, Hunc Abel Significando in Manibus te∣nuit: Iohn the Baptiste by pointinge with his finger, Esaias by foreseeinge, Abel by offeringe, spake al three of One Lambe. And Abel by Singnifieinge, helde the same Christe in his handes, whom Iohn helde by pointinge, and whom Esaias helde by Prophesieinge. Againe he saithe, Intus ad Christum respicit, quem per conside∣rationem portat in Corde: In wardely he beholdeth Christe, whom by Meditation he Beareth in his Harte.

Sutche Amplifications, and vehemente, and extraordinarie speaches, notwith∣standinge in some cases they maie be dangerous, yet oftentimes they seeme neces∣sarie, the better to quicken the dulnesse, and negligence of the people. And there∣fore Chrysostome saithe, Beholde, The Lambe of God is slaine: The Bloude euen novve is dravven from his side: and the whole people is coloured, and made ridde and Bloudy with the same: Not for that it was so in deede: but to lifte vp, and to withdrawe the Hartes of the people, from the outwarde Corruptible Creatures of the Breade, and Wine, to a Spiritual, and Mystical vnderstandinge, that is to

saie, to the Eatinge, and Drinkinge of the very Body, and Bloude of Christe. And to that ende he saithe, Aquilas appellat, vt ostendat, ad alta eum oportere conten∣dere, qui ad hoc Corpus accedit: He calleth vs Egles, to shewe, that he muste mounte on highe, and flee alofte, who so wil approche neare to that Body. Like∣wise he saithe, In Coelum, vocat nos, ad Magni Regis Mensam: Christe calleth vs vp into Heauen, vnto the Table of the greate Kinge. And againe, illum Sursum sedentem hic degustamus: Wee beinge here beneath, taste him sittinge in Heauen a∣boue. So saithe S. Hierome, Ascendamus cum Domino in Coenaculum Ma∣gnum, stratum, at{que} mundatum: & accipiamus ab eo Sursum Calicem Noui Testa∣menti: Let vs Ascende vp with our Lorde into that great Dininge Chamber adourned, and made cleane: and there aboue let vs receiue of him the Cuppe of the Newe Testamente.

So saithe S. Augustine, Vbi fuerit Corpus, illuc Congregabuntur Aquilae, id est, in Coelum: Illuc Congregabuntur Aquilae: dictum est de Spiritualibus, qui eius Passio∣nem, Humilitatem{que} imitando, tanquam de eius Corpore saturantur: Where as the Carkesse shalbe, thither shal the Egles resorte togeather: that is to saie, Into Heauen: Thi∣ther shal the Egles resorte togeather: This is spoken of the Spiritual Faitheful menne, that fo∣lowinge his Passion, and Humilitie, be filled, as it were, vvith his Body.

So saithe Leo, Circa hoc Corpus Aquilae sunt, quae alis circumuolant Spiri∣tualibus: Aboute this Body there are Egles, that flee aboute vvith Spiritual vvhinges.

Thus are the Faitheful made Egles: Thus is the Earthe become Heauen: Not for that Christes Body is pulled downe, as M. Hardinge imagineth, but for y^• our mindes, & affections be lifted vp. For so Chrysostome him selfe expoundeth his owne meaninge: Hodiè nobis Terra facta est Coelum, non stellis de Coelo in Ter∣ram descendentibus, sed Apostolis ad Coelum Ascendentibus. Quia effusa est Copiosa Gratia Spiritus Sancti, & vniuersum Orbem operata est Coelum: non immutans Naturam, sed voluntatem emendans: This daie the Earthe is made Heauen: not by the Starres comminge downe vpon the Earthe: but by the goeinge vp of the Apostles into Heauen. For the abundante Grace of the Holy Ghoste is powred out, and hath turned the vvhole VVorlde into Heauen: not by changinge of Nature, but by cor∣rectinge the vvil of Man. Likewise againe he saithe, Apostoli in Terra consti∣tuti, in Coelo conuersabantur. Et quid dico, in Coelo? Altiores erant Coelo: etiam al••o Coelo: Et ad ipsum Dominum peruenerunt: The Apostles dwellinge in the Earthe, had their conuersation in Heauen. But what saie I, In Heauen? They were higher then Hea∣uen: yea then the Seconde Heauen: and came euen vnto the Lorde him selfe. Againe he saithe, Dauid Terram in Coelum vertit: & Homines facit Angelos: Dauid tur∣neth the Earthe into Heauen: and of Menne he maketh Angels. Againe he saithe in this selfe same place by M. Hardinge alleged; Vt Terra nobis Coelum sit, facit hoc My∣sterium. Ascende igitur ad Coeli Portas, & diligenter attende: Imò non Coeli, sed Coeli Coelorum: & tunc, quod dicimus, intueberis: This Mysterie couseth, that vnto vs the Earthe is Heauen. Ascende vp therefore vnto the Gates of Heauen: and marke diligently. Naie, I saie not, Vnto the Gates of Heauen: but, Vnto the Gates of the Heauen of Heauens. And so shalt thou see the thinges, that I tel thee.

Nowe iudge thou, good Christian Reader, how true it is, and howe agréeable with S. Chrysostomes Doctrine, that M. Hardinge saithe, Muste wee flee so highe, that we looke not to finde this Body in Earthe? Can wee not Eate this Body, excepte wee flee vp into Heauen? Can wee not comme by it, but there? Can wee not Eate him, but there? Yes forsoothe: VVee neede not goe out of the Earthe for the mater.

Verily, Chrysostome, when he saithe, Wée receiue the Sonne of God, maketh mention, neither of Transubstantiation, nor of Real, and Fleashely Presence, nor of Eatinge with Mouthe, or Teethe: But onely sendeth vs to the force, and

woorkinge of Faithe, and Sprite: whereby onely, and by no waie els, wée receiue and Eate in déede, and Verily the Body of Christe.

Notes

• Chrysost. in Epist. ad Colossen. Ho∣mil. 10.
• Cyrill in Iohan. LIb. 2. Cap. 36.
• August. in Apo∣calyp. Homil. 11. Chrysost. De Sa∣cerdot. Lib. 3.
• Ambros. De Io∣sepho Patriar∣cha.
• Ambros. De Pu∣ga Saeculi, Ca. 9. Athan. Oration. Prima Contra Arianos.
• Chrysostom. in. 2. Timoth. homi. 2.
• To Re∣ceiue, or Beare Christe.
• August. De Do∣ctrina Christia∣na, Lib. 4. Ca. 16. Cyrillus, in Euang. Iohan Lib. 3. Cap. 34. Historia Longo∣bardica, Legen∣da. 59.
• Fortalitium Fi∣dei, Lib. 1.
• Chrysostom. ad Populam Antio∣chen. Homil. 16.
• August. De Salu∣taribus Docu∣mentis. Cap. 26.
• August. De Ci∣uitate Dei, Lib. 18. Cap. 48.
• Athana. Oratio. Contra Sabellij Gregales.
• Gregor. in Iob. Lib. 29. Cap. 16.
• Gregor. in. 1. Re∣gum, Ca. 2. Li. 2.
• Chrysost. De Sa∣cerdot. Lib. 3.
• Chrysost. in. 1. Co∣rin. Homil. 24. Chrysost. Ad Po∣pul. Antiochen. Homil. 61. Hieronym. ad Hedibiam. August. Quaest. Euangelicar. Lib. 1. Cap. 42.
• De Con. Dist. 2 In quibus.
• Chrysost. in Ho∣mil. De Pente∣coste.
• Chrysost. Ad He∣braeos, Homil. 16.
• Chrysost. De Foe∣nit••n. Homil. 6. Chrysost. in 1. Co∣rinth. Homil. 24.
• To touch, to Holde Christe.