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.

The woordes,* 1.1 wherein ye finde faulte, M. Hardinge, are not oures, but S. Paules. If they be false, why did he write them? If they be true, why doo you blame them? Here ye seeme to checke S. Paule, and not onely vs. Ye saie, The rai∣sing of our Fleash is also assigned in the Holy Scripture to the Realle, and Substantial Eating of Christes Fleashe. But whence had ye these woordes, M. Hardinge? Where founde ye these Scriptures? Dissemble no longer: Deale plainely & simply: It is Gods cause. For a shewe,* 1.2 ye allege these woordes of Christe, written by S. Iohn: He that Eateth my Fleashe, and Drinketh my Bloude, hathe Life Euerlastinge: And I wil raise him vp againe in the laste daie. These woordes wée knowe: and the Eatinge of Christes Fleashe we know: But where is your Real, and Substantial, and Carnal Eatinge? Where did S. Iohn euer tel you, that Christes Body is Eaten vvith Teethe, and conueied fur∣ther in sutche grosse,* 1.3 and fleashely wise into the belly? S. Augustine expoundinge the same woordes, saithe thus, Crede, & Manducasti: Credere in Christum, hoc est Manducare Panem Viuum: Iste Panis Interioris Hominis quaerit esuriem: Be∣leeue thou (in Christe): and thou haste Eaten (Christe). To Beleeue in Christe, that is the Eatinge of the Breade of Life: This Breade requireth the Hunger of the Inner Man.* 1.4 And Nicolas Lyra, one of your owne Doctours, saithe, These woordes of S Iohn perteine nothinge to the Sacramente. Thus he saithe, Hoc Verbum nihil directè pertinet ad Sacramentalem, vel Corporalem Manducationem: This Saieinge (of the Sixthe of Iohn) perteineth nothinge directely to the Sacramental, or Corporal Eatinge. It was somme ouersight of your parte, M. Hardinge, to seeke to proue the Eatinge of the Sacramente by those woordes, that, by your owne Doctours iudgemente, perteine nothinge to the Sacramente.

Christe saithe further,* 1.5 Onlesse ye Eate the Fleashe of the Sonne of Man, and Drinke his Blonde, ye shal haue no Life in you. If there be none other Eating of Christes Body, whereby wee shal liue, but onely your Fantastical, and Fleashely Eatinge with Mouthe, and Teethe, then, I beséeche you, what Life hathe Abraham, Isaac, Iacob, Moses, Aaron, and other Holy Patriarkes, and Prophetes, that were before the comming of Christ? What Life haue a great number of Holy Martyrs? What Life haue Christian Children, that being Baptized in the Bloud of Christe, departe this Life before they can receiue the Sacramente: that is to saie, by your strange Exposition, before they haue Really, & Substantially Eaten the Fleashe of Christe? Wil ye saie, They haue no Life? Or wil ye condemne them al to E∣uerlasting Deathe? Or muste wée thinke, they shal neuer rise againe? Certainely S. Augustine saithe precisely,* 1.6 Qui Manducat, habet Vitam: &, qui non Mandu∣car, non habet Vitam: VVho so Eateth (the Fleashe of Christe,) hathe Life: and who so Eateth it not, hathe no Life. Hereof wee muste needes conclude by your Diui∣nitie, that Abraham, Isaac, Iacob, Moses, and other Godly Fathers, that neuer receiued the Sacramente, haue no Life, but are deade for euer, without hope of Resurrection.

But, to leaue your Fantasies, M. Hardinge, the cause of Our Resurrection, as S. Paule saithe,* 1.7 is the Sprite of God, that dwelleth in vs. Origen saithe, Resurgemus propter Spiritum habitantem in nobis: Necesse est enim Spiritui reddi habita∣culum suum: VVee shal rise againe bicause of the Sprite, that dwelleth within vs: For of ne∣cessitie the Sprite muste haue his House resto••red vnto him. S. Augustine saithe, Haec mea tota Spes est, & omnis fiducia. Est enim in ipso Iesu Christo Domino nostro Vniuscuius{que} nostrum portio, Caro, & Sanguis. Vbi ergo portio mea regnat, ibi ego me regnare credo: This is my whole hope, and al my truste. For in Christe Jesu our Lorde is Fleashe, and Bloude, whiche is a Portion of eche of vs. Therefore vvhere a Portion

of mine reigneth, there I beleeue, that I reigne too.

S. Cyril saithe, Quamuis Mors propter peccatum in Naturam nostram insilijt, ta∣men,* 1.8 quia Filius Dei Homo factus est, omnes profectò Resurgemus: Although Deathe be fallen into our Nature, yet bicause the Sonne of God is made Man, doubtelesse wee shal al rise againe. Likewise againe he saithe, Sic vos effeci partici∣pes Diuinae Naturae, cùm Spiritum meum fecerim habitare in vobis, Christus e∣nim in nobis est per Spiritum, Corruptionem nostram in Incorruptionem Cōmutans: So I made you Partetakers of the Diuine Nature, vvhen I caused my Sprite to dvvel in you. For Christe is in vs by his Sprite, changinge our Corruption into Incor∣ruption. Thus the Sprite of God is the Cause, and the woorker of our Resurre∣ction. And, to comme neare vnto you, y^• Sacramentes of Christe are also Meanes, and Instrumentes, and Seales hereof: but not the Causes. S. Cyril saithe, Quòd Mystica Communio Resurrectionis quaedam fit Confessio,* 1.9 verbis Christi ipsius probatur. Ait enim, Hoc est Corpus Meum: Hoc in Memoriam Mei facite: That the Mystical Cōmunion is a certaine Confession of y^• Resurrection, it is proued by the woordes of Christe him selfe. For he saithe, This is my Body: Doo this in Remembrance of mee. And therefore in the Councel of Nice,* 1.10 the Holy Mysteries are called Resurre∣ctionis nostrae Symbola: The Pleadges, or Tokens of our Resurrection. And S. Ambrose,* 1.11 speakinge distinctely hereof, saithe, Non iste Panis, qui vadit in Corpus, sed Panis Vitae Aeternae, qui animae nostrae Substantiam fulcit: It is not this Breade (of the Sacramente) that passeth into the Body: but it is the Breade of Euerlastinge Life, that susteineth the Substance of our Soule.

And to put the mater further out of doubte, the same force vnto Resurrection, that is applied vnto the Sacramente of Christes Body, is also, and in as ample sorte geuen to the Sacramente of Baptisme.* 1.12 S. Basile saithe, Dies Paschatis est Pignus Resurrectionis: Baptisma verò est potentia, & vis ad Resurrectionem: Easter Daie is a pleadge of Resurrection: But Baptisme is a povver and strengthe vnto Resurrection. Againe he saithe, Resurrectionis Gratiam in die Resur∣rectionis excipiamus: Vpon the daie of Christes Resurrection, Let vs receiue (Baptisme, whiche is) the Grace of Resurrection. Ignatius saithe, Vt Creden∣tes in Mortem eius, per Baptismum participes eius Resurrectionis efficiamini: That beleeuinge in his Deathe, by Baptisme ye maie be made Partetakers of his Resurrection. Therefore in the Councel of VVoormes it is written thus: In Aquas demersio, in Infernum descensio est: Et rursus, ab Aquis emersio, Resurrectio est: The Dippinge into the Water, is the goeinge downe into Hel: and the comminge out of the VVater, is the Resurrection.

In the ende, M. Hardinge, ye blowe vp merily your owne Conquest: And thus yée saie, VVee haue confuted the Doctrine, wherein yee declare your Faithe: and the Chiefe groundes, whereon ye builde your Newe Gospell, VVee haue disproued: But, with so simple proufes, and so many Vntruthes, as, for Honours sake, maie not wel be shewed in your Triumphe.

Notes

• * 1.1

  The cause of Resur∣rection.
• * 1.2

  Iohn 6.
• * 1.3

  Augustin. in Io∣han. tracta. 25. Idem, tracta. 26.
• * 1.4

  Nicola. Lyra in Psalm. 111.
• * 1.5

  Iohn. 6.
• * 1.6

  Augustin. in Io∣han. tracta. 26.
• * 1.7

  1. Corin 15. Origen. Ad Ro∣ma. Ca 8. Li. 6. Augustin Medi∣tation. Cap. 14.
• * 1.8

  Cyrill. in Io∣han. Li. 4. Ca. 15. Cyril. in Iohan. Lib. 8. Cap. 47.
• * 1.9

  Cyril. in Iohan. Lib. 12. Cap. 58.
• * 1.10

  Concil. Nicen.
• * 1.11

  De Con. Dist. 2. Non iste.
• * 1.12

  Basil De Sancto Baptismate. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignatius ad Trallien. Concil. VVor∣matien. Cap. 5.