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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04468	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.	Jewel, John, 1522-1571.; Jewel, John, 1522-1571. Apologia Ecclesiae Anglicanae. English.; Harding, Thomas, 1516-1572. Confutation of a booke intituled An apologie of the Church of England.	1567 (1567)	STC 14600.5; ESTC S112182	1,137,435	832

your side bothe sworne to the Pope bothe presente at your late Chapter at Tridente Yet thus doothe the one of them gréete the other Tu permanes in sensu damnato per Synodum Thou remainest stil in a sense condemned by the Councel Catharinus condemneth Cardinal Caietan for twoo hundred sundrie errours somme of them he calleth vvicked and Antichristian These Termes must néedes be very Metaphysical M. Hardinge that can yelde you sutche Heretical Antichristian errours The Apologie Cap. 6. Diuision 1. They were beste therfore to goe and sette peace at home rather amonge them selues Of a truthe Vnitie and Concorde doothe best becomme Religion Yet is not Vnitie the sure certaine marke whereby to know the Churche of God For there was the greatest Vnitie that might bee amongest them that woorshipped the Golden Calfe and amonge them whiche with one voice iointly cried against our Saueour Iesus Christe Crucifie him Neither bicause the Corinthians were vnquieted with priuate dissensions or bicause Paule did square with Peter or Barnabas with Paule or bicause the Christians vpon the very beginninge of the Gospel were at mutual discorde touchinge some one mater may wee therefore thinke there was no Churche of God amongest them And as for those personnes whome they vpon spite cal Zuinglians Lutherans in very deede they of bothe sides be Christians good Frendes Brethren They varie not bitwixte them selues vpon the Principles Fundations of oure Religion nor as touchinge God or Christe or the Holy Ghoste or the meanes of Iustification or of euerlastinge life but vpon one onely question whiche is neither weighty nor greate neither mistruste wee or make doubte at al but they wil shortely be agreed And if there bee any of them whiche haue other opinion than is meete we doubte not but ere it bee longe they wil put aparte al affections and names of parties that God wil reuele the truthe vnto them so that by better consideringe and searchinge out of the matter as once it came to passe in the Councel of Chalcedon al causes and seedes of dissension shal bee throughly plucte vp by the roote and be buried and quite foregotten for euer Whiche God graunte M. Hardinge These Defenders be like in conditions to suche honest women as commonly we call Scoldes Because vnitie pleaseth you not as beinge that through lacke whereof your newe Churche is of al good men detested and of the meanest very muche suspected ye saie it is not a sure and a certaine marke whereby to know the Churche of God Yeas Maisters amonge other notes and markes of the true Churche Vnitie is one Not euery Vnitie but Vnitie in the Holy Ghost whiche geueth life to that one Body the Churche whereof euery faithful is a member and Christe the Head and powring Charitie abroade in our Hartes so linketh al right beleeuers togeather in the bonde of peace as they al saie one thing thinke one thing sauer one thing The Vnitie that ●s the note and marke of the true Church whereof wee speake is that for whiche the Churche is called one ▪ and beinge gathered and knitte togeather professeth Vnitie of Faithe of good wil and mutual love togeather and of Sacramentes The Vnitie of them who worshipped the Golden Calfe and with one consent againste our Sauiour cried Crucifige was farre distant from the Vnitie whiche is a note of the Churche and is the woorke of the Holy Ghost Suche is the Vnitie of the Deuils who conspire against Christ and al his with one consente Such Vnitie is oftentimes in Theeues such Vnitie is founde in you and all your sectes For be ye neuer so diuerse and at variaunce within your selues yet ye io●ne togeather in wicked amitie and Vnitie against the Church of Christ And therefore S. Augustine compareth you and all such as ye be to Samsons foxe● that were sundred by the heads and tied togeather by the tayles Neither saie we that amonge them who vary in small pointes and thinges not perteininge to the groundes of Faithe there is no Churche For all that certaine of the Corinthians in the Primitiue Churche were at square howe so euer Paule tolde Peter that he thought good though Barnabas and Paule agreed not about Iohn Marke yet were they of Christes Churche what els But where ye bringe this for excuse of the Luth●rans and the zwinglians and other sectes spronge out of them the cause is not like pardye For saie on what ye liste and lie so longe as ye liste their dissensions can not be dessembled muche lesse can they be accorded c. Yet lest they whose fortune is not to see ought thereof written els where should mistrust my reporte as all do espie your lyinge the woordes of Nicolaus Gallus your owne Doctor of Luthers scoole here I will rehearse Non sunt leues inter nos concertationes de rebus leuibus sed de sublimibus doctrinae Christianae articulis de lege euangelio de iustificatione bonis operibus de Sacramentis c. The strifes sateth he that be amongest vs be not light nor of light matters but of the highe Articles of Christian ●octrine namely of the lawe and of the Gospel of iustification and of good woorkes of the Sacramentes c. Here as ye see he rekeneth vp a greate many of the weightiest pointes of our Religion whereof they d●ssent amonge themselues But I doubte what I maye call weighty and great seinge these good felowes call the controuersie whiche is betwixte the Lutherans and the zwinglians concerninge the Body of our Saucour Christe neither weighty nor greate But as they make a foule lie therein so do they also in sayinge they vary not betwixte them selues but vpon one onely question Of the dissension that is betweene the Lutherans and Zwinglians thus pittifully complaineth Nicolaus Amsdorffius in his Booke entituled Publica confessio purae Doctrinae him selfe beinge an earnest Lutheran The worlde goeth with vs worse and worse dayly All thinges doo prognosticase the vtter ruine of the Gospell and that in place of the Gospell we shall haue nothinge but mere errours and the same very notable Then after a fewe woordes nowe Brenttus saithe he and the Adiaphoristes they be a speciall secte of the Lutherans beinge at the Communication or conference at VVormes would not condemne zwinglius and Osiander because they were ●rimme men in the tongues and well seene in Humanitie And as for vs and our side because we refused to agree vnto that communication onlesse they were condemned they dressed vs vily with theire scoffes and railinges thrust vs out of the communication and compelled vs to goe awaie c. Item after a fewe There be that saie they condemne zuinglianisme but the preface of Brentius to Maister Iames the minister of Goppingen his booke witnesseth farre otherwise For there they goe about a Gods name to conciliat good father Luther and Zuinglius and make them friendes one with an other Quod

is not Iustified by the VVoorkes of the Lawe but by the Faithe of Christe M. Hardinge wil saie Yet hitherto of Sola Fides that is of Onely Faithe wée heare nothinge Notwithstandinge when S. Paule excludeth al manner Woorkes bisides Onely Faithe what els then leaueth he but Faithe alone How be it if it be so horrible an Heresie to saye Wée be Iustified before God by Onely Faithe that is to saie Onely by the Merites Crosse of Christe let vs sée what the Holy Learned Fathers of the Churche so many hundred yéeres agoe haue taught vs thereof S. Ambrose saithe Iustificati sunt Gratis quia nihil Operantes neque vicem reddentes Sola Fide Iustificati sunt dono Dei They are Iustified Freely Bicause woorkinge nothinge and requitinge nothinge they are Iustified by Onely Faithe through the gifte of God Againe Sic decretum est à Deo vt cessante Lege Solam Fidem Gratia Dei posceret ad Salutem This was Goddes determination that the Lawe surceasinge the Grace of God shoulde require Onely Faithe vnto Saluation And againe Sola Fides posita est ad Salutem Onely Faithe is saide or appointed vnto Saluation S. Bastle saithe Nouis se esse inopem Verae Iustitiae Sola autem Fide in Christum esse Iustificatum He knoweth him selfe to be voide of True Righteousnesse and to be Iustified by Onely Faithe in Christe Theodoretus saithe Non vllis Operibus nostris sed per Solam Fidem Mystica bona consequuti sumus Not by any VVoorkes of ours but by Onely Faithe we haue gotten the Mystical good thinges Nazianzenus saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere solum est Iustitia Onely Beleeuinge is Righteousnesse Origen saithe Vbi est gloriario tua Exclusa est Dicit sufficere Solius Fidei Iustificationem ita vt credens quis Tantūmodo Iustificetur etiāsi Nihil boni Operis fecerit VVhere nowe is thy boastinge of thy good Woorkes It is shutte out Paule saithe that the Iustification of Onely Faithe is Sufficiente So that a man Onely Beleeuinge maye be Iustified although he haue donne no good woorke at al. Hesychius saithe Gratia ex Misericordia atque Compassione praebetur Fide comprehenditur Sola The Grace of God is geuen onely of Mercie and Pauoure and is embraced and receiued by Onely Faithe I leaue a greate number of others that haue written the like as wel Gréekes as Latines In steede of them al S. Chrysostome saithe thus Illi dicebant Qui Sola Fide nititur Execrabilis est Hic contrà demonstrat eum qui Sola Fide nititur Benedictum esse They saide who so staieth him selfe by onely Faithe is accursed Contrar●ewise S. Paule prooueth that who so stayeth him selfe by Onely Faithe he is Blessed Touchinge the woordes of S. Iames yf M. Hardinge wel considered the Equiuocation or double vnderstanding of this woorde Iustification he might soone and easily haue espied his owne errour For when S. Paule saithe Abraham was Iustified by Faithe without VVoorkes of the Lawe he teacheth vs how Abraham was receiued into fauour and Iustified before God Of the other side S. Iames when he saithe Abraham was Iustified by VVoorkes and not by Faithe Onely he speaketh of the woorkes that folowe Iustification of the Fruites of Faithe Without whiche Fruites Abrahams Faithe had benne no Faithe S. Augustine saithe Non sunt contrariae duorum Apostolorum Sententiae Pauli Iacobi Cùm dicit Paulus Iustificari hominem sine Operibus Iacobus dicit inanem esse Fidem sine Operibus Quia Paulus loquitur de Operibus quae Fidem praecedunt Iacobus de ijs quae Fidem sequntur The saieinges of the twoo Apostles Paule and Iames are not contrarie where as Paule saithe A man is Iustified without Woorkes and Iames saithe Faithe without Woorkes is in vaine For Paule speaketh of the VVorkes that goe before Faithe James speaketh of the VVorkes that folowe after Faithe Yf M. Hardinge shal thinke S. Augustines authoritie herein is not sufficient Thomas of Aquine wil auouche the same His woordes be these Iacobus hic loquitur de Operibus sequentibus Fidem quae dicuntur Iustificare non secundum quod Iustificare dicitur Iustitiae infusio sed secundum quod dicitur Iustitiae Exercitatio vel Ostensio vel Consummatio Res enim dicitur fieri quando perficitur vel innotescit Iames in this place speaketh of sutche woorkes as folowe Faithe whiche woorkes are saide to Iustifie not as Iustification is the procuring of Righteousnesse but in that it is an Exercise or a shewinge or a Perfitinge of Righteousnesse For wee saye A thinge is donne when it is perfited or knowen to be donne Nowe concerninge the assurance or Certainetie of Saluation the Scriptures are fulle S. Paule saithe There is no damnation to them that be in Christe Iesu The Sprite of God beareth witnesse to our Sprite that wee are the Children of God I knowe that neither Deathe nor Life nor Angels nor Powers nor Principalities nor thinges presente nor thinges to come nor Highth nor Deapthe nor duy Creature els shal be hable to remooue me from that Loue that God beareth to wardes mee in Christe Iesu our Lorde But for as mutche as these woordes perhaps haue not the Sense of the Churche of Roome without whiche in M. Hardinges iudgemente the Scripture of God is no Scripture let vs sée the Sense and Exposition of the Holy Fathers Tertullian saithe Vt certum esset nos esse Filios Dei misit Spiritum suum in corda no●tra clamantem Abba Pater That wee might be certified that we bee the Children of God he hath sente the Holy Ghoste into our hartes crieinge Abba Father Clemens Alexandrinus saithe Re vera Sanguis Fidei est Spes in qua continetur vt Fides in anima Cùm autem Spés expirauerit perinde acsi sanguis effluxerit vltalis Fidei facultas dissoluitur In deede Hope is as it were the Bloudde of Faithe in whiche Faithe Hope is conteined euen as Faithe is conteined in the Soule And when Hope is gonne then is al the Liuely power of Faithe dissolued as if the Bloudde were sheadde out of the Body S Cyprian saithe Et tu dubitas fluctuas Hoc est Deum omnin● non nosse Hoc est Christum Credentium Magistrum peccato incredulitatis offendere Hoc est in Ecclesia constitutum Fidem in Domo Fidei non habere And dooste thou stagger and stande in doubte of thy Saluation That were as mutche as not to knowe God that were as mutche as with the sinne of vnbeliefe to offende Christe the Maister of Beleeuers That were as mutche as beinge in the Churche in the House of Faithe to haue no Faithe Prosper saithe Securi diem Iudicij expectant quibus in Cruce Domini gloriantibus mundus Crucifixus est ipsi Mundo They vnto whome the worlde is Crucified and are Crucified vnto the worlde waite for the daye

vnsensible 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 videris vtrùm Veritate an Clamore It is an easy mater 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 muitum 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 againste his wil. But whether he wil or wil not the Truthe muste needes Conquere him The Apologie Cap. 14. Diuision 5. And as Chrysostome very aptely writeth wee saie that the Body of Christe is the Deade Carkesse and wee our selues muste be the Egles meaninge thereby that wee muste flie on highe if wee wil come to the Body of Christe For this Table as Chrysostome saithe is a Table of Egles and not of Iaies Cyprian also This Breade saithe he is the foode of the Soule and not the meate of the Belly M. Hardinge In deede Chrysostome saithe as ye reporte But Sirs what meane ye To Eate the Body of Christe whiche is the dead Carcas in respecte of his deathe for onlesse he had fallen we had not risen againe muste we so be Egles as we vse no office of mans Body to this kinde of Eatinge Muste wee flie so hie as we looke not to finde this Body in Earthe Can wee not Eate this Body excepte wee flie vp to Heauen Can we not come by it but there Can we not Eate him but there Yes forsoothe VVee neede not goe out of the Earthe for the matter For Chrysostome him selfe in the same Homilie from whence ye fetche this saithe that whiles wee be in this life this Mysterie is cause that the Earthe to vs is become Heauen He that desireth to knowe what Egles we muste be and how hie wee muste flie to come to the Eatinge of this Body woorthely let Chrysostome euen there expounde Chrysostome He nameth Egles saithe he to shewe that he muste get him vp on highe that commeth to this Body and that he must haue nothinge to doo with the Earthe neither be drawen downewarde to base thinges and creape but alwaies flie vpwarde and beholde the Sunne of rightuousnesse c. VVill ye yet heare him more plainely declare what he meaneth by this highe Egles flight VVipe awaie saithe he all filthe from thy Soule prepare thy minde to receiue these Mysteries If the Kinges Childe arraied in purple and Diademe were deliuered vnto thee to beare wouldest thou not caste downe on the grounde all that thou holdest and receiue him But nowe when thou receiuest not the Kinges Childe but the onely begotten Sonne of God tell me I praie thee arte not afraide And doest not caste awaie all loue of worldly thinges and garnishe thy selfe with him onely but doest thou yet looke downe on the Earthe arte thou yet in loue of thy money arte thou yet geuen to the Earthe If it be so what forgeuenesse what excuse shalte thou finde This spirituall flyinge vp requireth Chrysostome and yet in that Homilie he declareth the Body of Christe to be presente here in Earthe meaninge in this Holy Sacramente yea that very Body whiche was Nayled Beaten whiche was not ouercome by Deathe whiche the Sonne seinge Crucified tourned awaie his beames for whiche the vaile of the Temple was rente asunder stones and all the Earthe quaked the Body that was made all Bloudy and beinge thruste in with a speare powred foorthe Fountaines of Bloude and VVater to all the worlde healthfull Thus ye see howe farre Chrysostome is from your strange Doctri●e concerninge the very and Reall presence of Christes Body in the Sacramente of the Aulter Of whiche Aulter and of the Sacrifice of that Body made and offered by the Priestes and of the Adoration due thereto in that Homilie he speaketh moste plainely That to proue your purpose yee muste seeke for an other Homilie whiche ye are neuer like to finde for Chrysostome serueth not your turne As neither Cyprian whome ye alleage and against whome God knoweth Verely we confesse with Holy Cyprian and the Fathers of the Nicene Councell that the Body of Christe whiche we receiue in the blessed Sacrament is the foode of the Soule and not common meate to fille the panche And therefore of the outwarde Formes we take but litle according to the Nicene Decree acknowledginge that spiritual foode to serue to Sanctimonie not to Sacietie Lastely ye bringe for you S. Augustine in these woordes 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 Chrysostome 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 Sacramente of Baptisme Si quis tibi Purpuram aut Diadema dedisset nonne prae quouis 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 oporteat 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

his Resurrection 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 Certum est quòd quàm citò Species teruntur dentibus tam citò in Coelum rapitur Corpus Christi It is certaine 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 Heauen 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 consumed 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 remoued The roundenesse and whitenesse are the Sacrament The thinge thereof is of twoo sortes The one conteined and signified the other signified and not conteined These Mystical fansies maie lie stil vntil M. Hardinge by somme Authoriritie 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 as it is alleged before Nisi Sacramenta similitudinem quandam earum rerum quatum Sacramenta sunt haberent omninò Sacramenta nō essent Ex hac autem similitudine plaerunque rerum ipsarum nomina accipiunt Itéque 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 as occasion was offered in my Former Replie to M. Harding S. Ambrose noting this differēce saith thus Non iste Panis qui vadit in ventrem 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 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 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 Sacramente 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 Sacramente 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. Augustine saith 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 shal be 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 The Apologie Cap. 12. Diuision 2. To this Banket wee thinke the People of God ought to be earnestly bidden that they maie al Communicate emonge them selues and openly declare and testifie bothe the godly Societie whiche is emonge them and also the hope whiche they haue in Christe Iesu For this cause if there had benne any whiche woulde be but a looker on and abstaine from the holy Communion him did the Olde Fathers and Bishoppes of Rome in the Primitiue Churche before Priuate Masie came vp excommunicate as a wicked person as a Pagans Neither was there any Christian at that time whiche did Communicate alone whiles other looked on For so did Calixtus in times paste decree that after the Consecration was finished al should Communicate excepte they had rather stande without the Churche doores For thus saithe he did the Apostles appointe and the same the Holy Churche of Rome keepeth stil M. Hardinge Let this Banket be dight as it ought to bee let the best dishe be made readie in due sorte whiche is the very Bodie of our Sauiour Christe let the ghestes be tolde what is set before them at that Holy Table let them be taught to beleue rightly to proue and prepare themselues as behoueth then we thinke it moste conuenient the people of God be bidden thereto not thereby to Communicate amonge themselues onely but also and rather to Communicate with God to be incorporate in Christe and to be made Partakers of al the benefites of God procured to man by the Deathe of his Sonne suffered in that Body whiche at this highe Feaste they Eate This Banket beinge thus set foorthe if some deuoute persons thinke them selues for good causes vnwoorthy to assaie thereof and to receiue that heauenly foode Sacramētally findinge thē selues not so wel prepared as S. Paule requireth in that behalfe yet for loue of

it desire to be presente and beholde that Table and spiritually to taste of that healthful Dishe by Faithe Charitte Praier and feruent Deuotiō wherein they doo not wholy absteine from the Holy Communion sutche are not to be condemned as idle lookers on for so yee make them nor to be driuen out of the Church Neither did euer the Olde Fathers and Bishops of Rome in the Primitiue Churche saye what ye wil Defenders excōmunicate them mutche lesse did they repute them for wicked Persons and Paganes And not seldome the Priesteat the Masse whiche for this respecte with vnreasonable noueltie ye terme Priuate when none other were disposed to receiue with him Sacramētally but Spiritually onely hath receiued alone the Holy thinges which he hath offered Neither the Decree of Anacletus whiche ye beinge deceaued by Gratian vntruely father vpon Calixtus requireth that al the people present shoulde Communicate with the Prieste at the Masse VVhiche thinge ye shoulde not haue obiected to the Churche seeinge that it is not obserued by your owne Newe order in your Congregations Reade the Epistle of Anacletus from whence this Decree is taken and your selues wil confesse the same That Holy Father and Martyr prescribeth the Order whiche he would to be kepte when Bishoppes or Priestes saye Masse VVhiche was that it be done in places consecrated to God that a Bishop at his Masse haue witnesses with him moe then an other Prieste In the solemne Feastes he requireth Seuen Fiue or three Deacons likewise Subdeacons and other Ministers al cloathed in hallowed Vestimentes to attende vppon him to stande of euery side of him with a contrite harte and humble Spirite lookinge downewarde kepinge him from malicious menne geuinge consente to his Sacrifice Thus muche beinge declared in that Epistle it foloweth immediatly Peracta autem Consecratione c. And when the Consecration is ended let them al Communicate that wil not be kepte without the Churche doores For so the Apostles haue ordeined and the Holy Churche of Rome obserueth VVho seeth not this request of receiuinge the Communion to be referred to the Priestes Deacons Subdeacons and other Ministers in solemne feastes seruinge the Bishop at Masse For in that place Anacletus speaketh neuer a woorde expressely of the Lay people Therefore ye deceiue the vnlearned reader with a lie For the better vnderstandinge of this Decree specially whereas Anacletus alleageth the Apostles ordinaunce for the same ninthe Canon of the Apostles is to be considered In whiche they require euery Ecclesiastical person to be partaker of the Sacrifice that is offered or to be excluded from the Communion onelsse he shewe iuste cause for the contrary The reason whereof in that Canon expressed is this Leaste Clearkes absteininge from the Communion should be occasion of offence to the people and thereby raise an euil suspicion against him that sacrificed as though he had not made the Oblation as it ought to be The B. of Sarisburie Let this Banket be deight saithe M. Hardinge as it ought to be Let the beste Disshe be made ready Good Christian Reader the best the wholesomest the moste pleasant and most Comfortable disshe at this Table is the Death of Christe that Lambe of God that hath taken awaie the Sinnes of the worlde Thus Christe him selfe the Maister of this Feaste hath willed vs to dresse this Dinner Doo this saith he in Remembraunce of me Likewise S. Paule As often as ye shal eate of this Breade and Drinke of this Cuppe ye shal shewe foorthe and publishe the Lordes Deathe vntil be comme This Banket therefore is not the outwarde or bare Sacramente but Christes very Body and Bloude which are represented vnto vs by the Sacramente And as it is before alleged out of S. Ambrose It is not the Breade of the Sacramente that passeth into the belly but the Breade of Euerlastinge Life whiche reliueth the Substance of the Soule Therefore S. Hierome saithe Iudaicas fabulas repellamus Ascendamus cum Domino in Coenaculum magnum stratum atque mundatum accipiamus ab eo sursum Calicem Noui Testamenti Lette vs abandonne from vs Iewishe Fables and set vs Ascende vp with our Lorde into Heauen into that great parlar dreste and made cleane and there aboue let vs receiue of him the Cuppe of the Newe Testamente In this sense S. Cyprian saithe Vident haec Sacramenta Pauperes Spiritu hoc Vno contenti Ferculo omnes huius mundi delicias aspernantur possidentes Christum aliquam huius mundi possidere supellectilem dedignantur The poore in Sprite see these Sacramētes and beinge contented with this Onely Disshe they despise al other the deinty fares of the worlde and hauinge possession of Christe they disdeigne to possesse any worldly Substance In like sorte speakinge of the Birthe of Christe he saithe thus Ea quae licita sunt concessa tangamus circa incunabula Saluatoris Prima Infantiae eius Fercula degustemus Let vs touche those thinges that be lawful for vs to touche and standinge aboute the Cradle of our Saueoure set vs taste of the Firste Disshe of his Childehoode Likewise saithe S. Augustine Coecus interiùs Panem Christum non videt Et beatus est Hoc non dicit nisi Pariter Coecus He that is blinde in his harte within seethe not Christe that is our Breade And is he blessed Noman wil so saie onlesse it be one as blinde as he But what manner of Feaste is it that M. Hardinge prepareth for the people How is it seasoned how is it dreste Firste by very vncourteous and vnciuile dealinge he withdraweth the one halfe that is the Cuppe of the Nevve Testament and reserueth it seuerally to him selfe yet woulde make the people beléeue they haue the whole And thus doothe he when he hath greattest companie to Suppe with him and when his feaste is beste furnished Otherwise he suffereth his gheastes to stande aluffe and he consumeth al his prouision him selfe alone Neither in déede hath he any thinge to set before them sauinge onely a colde surcharge of dead Shevves and doumbe Ceremonies The poore people heareth nothinge Understandeth nothinge Eateth nothinge Drinketh nothinge Tasteth nothinge They publishe not the Lordes Deathe They knowe not the Lordes Supper To sutche a Banket Pasetes the Iuggler vsed sometimes to calle his frendes There was a greate shewe of varietie and plenetie of al manner of Meates and Drinkes the table fulle But when any of the gheastes would haue touched any thinge it vanished suddainely awaie and was turned to nothinge And so when their eies were ful they put vp theire kniues and rose ahungred Euen thus M. Hardinge féedeth and feasteth the people of God with Shewes and Ceremonies and suffereth them in the meane while to sterue for hungre Euen as the Prophete saithe It shal be like the dreame of a hungrie man Beholde he eateth