water And as by water touching our flesh cleannes cometh to our soule euen so by the body of Christ touching our flesh the fatnes of God so TertulliaÌ„ speaketh that is to saie the plentiful grace of God commeth to our soule Coloss 2. For in that flesh God the sonne dwelleth corporally And by that only flesh grace is most abundantly ministred vnto vs for which cause that flesh is made the instrument of grace to vs. Ambros de Sacrament li. 6. cap. 1. Hereunto agreeth S. Ambrose Idem Dominus noster Iesus Christus consors est diuinitatis corporis tu qui accipis eius carneÌ„ diuinae eius substantiae in illo participaris alimento The same our Lord Iesus Christ is partaker both of Godhead and of body And thou which receiuest his flesh art made partaker in that foode of his Diuine substance There S. Ambrose spake of receiuing the Sacrament and expounded how Christe is the liuing bread that came downe from heauen Ioan. 6. His flesh saith he came not from heauen but whiles thou receiuest that flesh in that foode thou art made partaker of the godhead But if it were bread which we receiue at Christes supper in that foode of bread we should not be made partakers of the diuine substance For the diuine substance is in none other foode as to be receiued of vs but only in the flesh and bloude of Christ And there it is for our sakes and for that diuine substances sake the flesh of Christ is geuen really to vs that thereby the Godhead may the more mightily poure grace and the seede of immortalitie into our soules By faith we might feede of the Godhead but by that meanes onely we should not be made partakers of the godhead as by the best meane For the flesh of Christ with our faith is a better meane to deriue the godhead vnto vs then faith alone Faith suffised the olde Fathers bicause there was yet no better meane But when Christ had once taken flesh then his flesh together with saith Ioan. 1. was an other manner of meane to make vs partakers of more abundant grace Christe is touched novv of vs. Luc. 6. For now we touch really the flesh of Christ by the formes of bread and wine euen as in the daies when he liued in earth diuers personnes touched him by touching his garment which was about his flesh And by that meanes as they were most spedily healed so are we Chrysostom crieth out Chrysost in epistol ad ephes homil 3. Quomodo comparebis ante tribunal Christi qui manibus ac labijs immundis ipsius audes contingere corpus Et regem quidem nolles ore tuo foetido adosculari regem verò coeli anima graueolenti oscularis Oro te an voles manibus illot is ad oblationem accedere Atqui manibus quidem ad tempus continâ—tur in illâ—m ver◠〈…〉 resoluitur seu diuersatur Cur non vasa vides ita vndique lota ita splendida Illa non sunt capacia illius quem in se habent non sentiunt illum nos verò planè How shalt thou appeare before the throne of Christ who art so bold as with vncleane handes and lippes to touch his body Thou wouldest not aduenture to kisse the king with thy stincking mouth and wilt thou kisse the king of heauen with a foule stincking soule I praye thee wilt thou not washe thy handes before thou comest to the oblation And yet in thy handes he is holden but for a time but into the soule he is wholy resolued or there maketh his abode Wherefore beholdest thou not the vessels how they be cleane washed and shine ful brightly And yet they be not partakers of him nor feele him whom they conteine but we doo truly Christe holdeÌ„ in our hand In this discourse it is euident that we touch Christ in the Sacrament In so much that he saith the vessels hold him our handes holde him and our soule holdeth him Marke wel that the selfe same thing is in the vessels to wit in the patin and in the chalice and in the hand also which is in the soule Bread and wine are not in our soule but only Christes fleash Wherefore it is Christ also which is in the vessels and in our hand â–ª But he is holden in our hand saith S. Chrysostom ad tempus a while But he dwelleth in our soule none other wise then if one thing were made of bothe and one were resolued into the other Againe the vessels hold him but they partake him not bicause they lacke faith But it is the same Christ in the vessels and in our handes which is in our soule For from the vessels he commeth to our handes and from our handes into our bodies and so into our soules What extreme impudencie then is it to say that in these wordes S. Chrysostom meant not the bloud of Christ to be really in the Chalice and his body to be really vnder the forme of bread Leo the great saith Leo sermone 6. de ieiunio 7. mensis Christes bodie is receiued vvith mouthe ye ought so to communicate of the holy table that ye doubt nothing at al of Christes body and bloud Hoc enim ore sumitur quod fide creditur for that thing is taken in by mouth which is beleeued in faith But the thing beleeued in faith concerning Christes supper is the manhod and godhead of Christ Therefore the selfe nature of God and man is receiued in mouth What can be prentended here to the contrarie Cyrillus saith The mystical blessing Cyrillus lib. 10. in Ioan. c. 13. when it is becomme to be in vs doth it not cause Christ to dwel corporally also in vs by the coÌ„municating of his flesh Marke that the meane of Christes dwelling corporally in vs is the receiuing of the Sacrament And with Cyrillus it is wel knowen Hilarius de trinit lib. 8. Gregorius in Euangelia homil 22. how thorowly S. Hilarie agreeth Last of al S. Gregorie saith Quid sit sanguis Agni non iam audiendo sed bibendo didicistis Qui sangus super vtrumque postem ponitur quando non solùm ore corporis sed etiam ore cordis sumitur In vtroque etenim poste sanguis Agni est positus quando sacramentum passionis illius cum ore ad redemptionem sumitur ad imitationem quoque intenta mente cogitatur Nam qui sic redemptoris sui sanguinem accepit vt imitari passionem illius nec dum velit in vno poste sanguinem posuit What the bloud of the Lambe is ye haue now learned not by hearing but by drincking This bloud is put vpon both the postes when it is receiued not onely by the mouth of the body but also by the mouth of the soule For the bloud of the Lambe is put vpon both postes when the Sacrament of his passion is both receiued by mouth for our redemption and is also ernestly thought
more reuerently of Peter then of Iesus Christe 593. The Popes Aduocates Abbates Bishoppes open enemies to the Gospel 618. Your Popes Retainers 695. They make decrees expressely against Gods worde 620. The Pope wil plucke from vs the Gospel and al the confidence we haue in Christ Iesu 723. The Pope hath blinded the whole worlde this many hundred yeres and no man maie condemne him though he carrie awaie with him a thousand soules into hell 729. Frantike gouernement of the Pope 733. The second Councel of Nice was vaine peeuish wicked blasphemous 502. Before the Scriptures they preferre their owne Dreames 70. Hicke Scorners eloquence 356. Hicke Scorners logique 270. Hypocritical eloquence 2â—0 They are very Churche robbers 228. These shewes sales and markettes of Masses carrying about and worshipping of bread other idolatrous and blasphemous fondnesse 290. Blockish and olde wiues tale 296. Haruest of Massemongers 302. Truth is with crueltie and tyrannie kepte vnder 334. They agree together as the Phariseis and Saduceis as Herode and Pilate c. 342. The very foes of the Gospel and enemies to Christes Crosse 354 Your faction 611. 615. Aduoutrie ribaudrie whoredome murthering of kinne inceste brothel houses flockes of Concubines heardes of harlot haunters beastly sensualitie abominable naughtinesse 384. Like Anabaptistes and Libertines 395. Naughty personnes and hypocrites 429. They abhorre and flee the worde of God as a theefe flieth the gallowes 464. Ye rent in peeces and burne the ancient Fathers 500. Ye condemne the Scriptures 505. Your Droues and heardes of Monckes 508. They let concubines to ferme to their Priestes 510. Their cursed paltrie Seruice 511. They mumble vp their Seruice in a Barbarous tongue 515. The Canonistes at this daie for their bellies sake c. 560. They haue choked vp the fonteine of lyuing water with durtâ— and mire 573. They haue forsaken Christe and the Apostles 576. VVith most notorious sacriledge they seuer the Sacramentes 584. They leane to ignorance and darkenes 590. They haue spoiled and disanulled the ordinances and doctrine of the Primitiue Churche 592. Your wilful ignorance 602. Blinde Balams wilful purpose 602. They make decrees expressely against Goddes worde 620. They take parte with Annas and Caiphas Ibidem Vnlearned Bishoppes slow bellies 623. Errour Idolatrie Superstition tyrannie Pompe 626. The Councel of Trident is a Conspiracie not a Councel 626. Princes Ambassadours be vsed as mocking stockes at the Councelles 631. VVith spite they leaue out Princes 635. O glorious Thraso 640. They set not a iote by any point of religion saue that whiche concernes their bellie and riotte 642. This is proude this is spiteful Ibidem Princes be despitefully scorned and abused by them 697. They harden their hartes against God and his Christe 715. They are menne farre more vngraceous and wicked then any diceplaiers be 728. Tyrannie of the Popes kingdome 732. They were fooles and madde menne 733. A very spiteful dealing 54. Content thy selfe good Reader with these few taken out of the whole heape To laie forthe al were to printe his Huge booke againe For of suche stuffe in manner and of vaine Scoffes the whole consisteth Nowe bicause M. Iewel hath laid together an other Heape of wordes culled out of my bookes which of his courtesie he would needes calle Scoffes and Scornes here to make an euen reckening with him I haue thought good to returne vnto him coine of the same stampe tolde out of his owne bagges though it be more cankred then mine is Scoffes and Scornes be vnseemely saith M. Iewel Defence pag. 8. Scoffes and Scornes against God his Churche and his Sainctes I trow ye would proue that God the Father made holy water and said Masse 496. Christe an Abbate 66. S. Peter said masse with a golden Cope and a triple Crowne 300. The Apostles had keies geuen them but no house to open 163. As if Christe and the Pope were ioined purchasers 608. If Christe were not Christe then S. Patrike should be Christe 231. Peter and Paule had neuer Papale Christianitie 674. Sir Clement Iacke of Andrew 536. The Romaine faith was heard of through out the whole worlde and so was the Capitole of Rome 437. So long as the Churche of Rome can speake for her selfe al is wel 715. The spirite of Rome 606. S. Augustines vnceasoned fantasies 370. Sacramentarie Scoffes VVho taught M. Harding that Christe hath change of diuers bodies 86. Your shoppes and gaineful boothes 333. meant of Aulters Came Christe to saue bread and wine 254. Came the Sonne of man from heauen to saue Accidentes 254. VVhere was Christes bodie euer promised to your Mouth 274 The poore Spiritual Fourmes and holy Accidentes are put to al the paines 261. The man in the moone newly Christened 37. How can a few droppes of cold water bring vs to the hope of resurrection 221. These be their keies of the kingdome of heauen 249. Scoffes against the Pope Bishoppes and Priestes One Principal Archangel Pope in heauen 100. The Emperour was the Popes Summoner 671. The Pope a special Maister Keie 160. The Pope hath the holy Ghoste I trow at his commaundement 724. The Pope a lorde Paramounte 161. The Popes owne Minions and Champions 468. Dame Ioane the Pope 374. This is one of the Cardinalle vertues of Rome to take tolle of Bawdrie 369. in marg Princehoode 〈◊〉 â—postolique ioily large wordes and carry great sounde â—â—â— VVhat if Christeâ— Vicare him selfe be Antichrist 433. In Margine Your Pope no more a Bishop then Annas your Priest no more a Priest then the Priest of Dagon or Baal 659. Maie Bishoppes 664. Blinde Sir Robert the Archebishop of Armache 597. Blinde Sir Robert of Scotland and M. Pates of England seely poore Bishoppes 714. The blessed Bishoppes of the Second Nicen Councel 502. These be the great VVorthies of the worlde 714. Scoffes particular and general M. Harding skippeth into Goddes chaire 23. M. Hardinges mystical Catholique eares 232. So coye and careful M. Harding is for holy Fourmes and his kingdom of Accidentes 248. M. Hardinges Almanake 22. How long hath M. Harding benne a wisard 209. M. Hardinges face died in Scarlet 183. M. Harding Proctor for the Stewes 370. M. Hardinges Dimi Communion 195. M. Hardinges yong vntiedy Argumentes 650. Albertus Pighius the stowtest Gallant of your Campe. 24. M. Harding wil trouble his Godfathers and cause them to geue him a new name 416. M. Hardinges mouthe no iuste measure 8. If you had not studied your Copia verborum you could neuer haue benne so copious 388. And do you know his harte by towting in his eare 157. In Margine Alas your poore Chickens would die for colde 28. No Haralde could lightly haue said more in the matter 496. Al the same is substantially proued by tâ—â—â—oâ—â—e and deliuerie of a horse 499. It is not a Fearnbushe Ergo it is a Foxe 255. It is concluded in Louaine in great solemne sadnesse c. M. Hardinges Beaupeeres of Louaine 492. Your innumerable Louain Vanities 537. Your Louanian diuinitie
is in heauen Out of this Scripture if your good wil and cunning would serue you ye maie see an argument plainely made from Angelles to menne Likewise from God to the Pope Petre amas me Pasce oues meas Peter louest thou me Iohan. 21. Feede or rule my sheepe If your cunning can not compasse suche Argumentes M. Iewel that are vsed in Scriptures from heauen to earth from Angelles to menne from God to the Pope yet it were good for you to leaue skoffing at suche argumentes as are vsed in the very Scriptures Iewel Pag. 100. But hovv knovveth M. Harding vvhat Orders of Angelles and Archangelles there be in heauen VVhat they doo Hovv they deale c. Harding Of Angelles to what purpose Osee was alleged of the Head inuisible and visible Forsooth I maie easily know that The 14. Chapt. whiche is euidently reueled in the Scripture yea so euidently that yoâ—â— ignorance must seeme to grosse to aske any suche question Of the Angelles That there be orders of Angelles it appeareth boâ—â— in diuers other places and specially by the fourth Chapter of S. Matthew where we finde that the Angellâ—s waite on Christe Matth 4. Beholde saith the Euangeliste the Angelles came and ministred vnto him You might haue founde mention of many thousandes of Angelles in the 12. Hebre. 12. Chapter to the Hebrewes There is mention also made of diuers Orders of Angelles in the epistle to the Colossians Coloss 1. Siue throni sine Dominationes siue Principatus siue Potestates omnia per ipsum in ipso creata sunt Ephes 3. 4. Archangelles 1. Thess 4. The like is to be seene in the epistle to the Ephesians Of Archangelles we reade in the epistle to the Thessalonians that our Lord shal come downe in the voice and in the commaundement or shoute of the Archangel and in the trompe of God In S. Luke we reade that there is more ioie in heauen before the Angelles for one sinner doing penaunce Luc. 15. then there is for 99. iust menne that neede no penaunce In the epistle to the Hebrewes we read that al the Angelles doo honour Christe Hebre. 1. and that al Angelles are spirites to doo seruice sent into seruice for them that doo receiue the inheritance of saluation Dionysius de Coelesti Hierarch cap. 6. Tobia 3. S. Dionyse the Areopagite speaketh of nine Orders of Angelles The Scripture in sundry places telleth vs that the Angelles doo offer vp the praiers of the faithful before God This we knowe of Angelles in heauen that they obey one God that they are spirites so confirmed in grace that now they can not sinne that they are ready to doo Goddes commaundement at al times that there are Orders emong them as there shal be emong them whiche shal be saued emong vs some placed in greater glorie then some others as S. Paule declareth by the diuersitie of Starres 1. Cor. 15. that are not al of one brightnesse We knowe that they being Spirites confirmed in grace hauing no motions at al to doo any thing contrarie to Gods wil neede no Pope to correct to pounish to excommunicate to depriue to depose them and to assoile them This muche we knowe concerning the Angelles and this might you M. Iewel also haue knowen And this confession if occasion so required would better haue becomme you then your skoffes fitter for a common Table Ieaster then for a man who professeth to teache others the duetie of life and truthe of beleefe To S. Dionysius M. Ievvel commoÌ„ly argueth negatiuely from autorities that wrote purposely of the gouernment of the Churche and made no mention of one Pope whiche you obiecte we saie that we holde him for vnskilful in his Logique who deduceth Argumentes negatiuely from any Fathers authoritie as for example That Father or this Father spake not of the proceding of the holy Ghost from the Father and the Sonne Ergo there is no suche thing Yet it had benne more for your commendation to haue argued from Heauen to earth from Angelles to menne from God to the Pope then so sottelike to reason against al good order of learning from Authorities negatiuely Howbeit in dede the manner of your reasoning is not from God to the Pope from Angelles to menne from Heauen to earth â–ª but from truth to errour from Religion to Hugonotrie from Christianitie to Paganisme from good to naught from Christe to Antichriste from God to Satan whiche manner of argumentes is not very holesome The Obiection of the name of Iosue mistaken for Osee You make muche a doo for that I mistake the naâ—â— of Iosue for Osee To mistake one mannes name for an other as long as there is no preiudice thereby made to the necessary doctrine of our Faith and the place truely alleged althoughe the name were mistaken it is but humaine errour In that I named Iosue for Osee I acknowledge myne errour and wishe you would doâ— the like when you erre and then ye should cal in againe al that you haue written hitherto wherein you should doo wel in wise mennes Iudgement and most safely for the wealth of your owne soule But to traine the people from truth to heresie and stubbornly therein to continew as you doo M. Iewel and where no other shifte wil serue you there to assaie whether you can skoffe out the truthe this is not humaine errour but a Deuilish practise Osee to vvhat purpose alleged The place of Osee was alleged for no other purpose but to shew that God doth vs to vnderstand that his Churche militant is then in most perfite state and in best order when al true beleeuers bothe conuerted Iewes and Gentiles doo obey one Head Now then if in the Gouernment of one Head consiste the best Order and state that can be planted in the Church though it be true Christe one and only head Inuisible that our Sauiour Christ be that one Inuisible Head as I neuer denied but that he is yet that the Visible Churche atteine vnto that perfite Order and state whiche the Prophete Osee commendeth for the best Head Visible it behoueth that it haue one Visible general Head that shal keepe and mainteine visible and external Order emong al the faithful This is the force of my drifte Neither for al that did I denie Iohan. 10. but that Christe is that one Head that Christe is that one Shepeheard that S. Iohn spake of whiche I doo openly confesse in my Confutation of the Apologie in the selfe same place where I allege the saying of the Prophete Osee and the saying of Christe out of S. Ihon. So that you needed not to allege al that out of S. Hierome Nicolaus Lyra and S. Augustine to proue that which I confessed before M. Ievvels coÌ„moÌ„ maÌ„ner in al his vvritiÌ„ges But this is your manner alwaies M. Iewel to shewe your copie in matters vndoubted and impertinent and when ye come
to ioyne with your aduersarie in the very pointe that lieth in controuersie then are you possessed with a dumme spirite and for ought that is to the purpose you can saie nothing The argument whiche you allege out of Opus Tripartitum annexed to the Councel of Constance I marueile that you had the face to bring it forth M. Ievv allegeth obiectioÌ„s made by Doctours against the truth as if they vvere the Doctours ovvne meaning What meane you M. Iewel Is it not there set for an obiection against the truthe And euen there in the nexte Chapter answered and soiled What learned man euer brought in his Defence the Obiections set forth by a Doctour to thintent by the solution of them the truthe maie more clearely appeare By this you shewe your selfe to be very shamelesse and that you care not in what trippes learned menne take you so that for the time it be not espied and you to the vnlearned people seeme a ioily felowe I referre you for the Answere to that Obiection to the chapter there following where you shal finde it fully answered Iewel Pag. 102. Operis Tri part li. 2. cap. 6. CoÌ„cil Tom 2 Like as the Emperour Caligula somitemes tooke of the heaâ— of 〈◊〉 great God Iuppitâ—r and set on an other head of his ovvne euen so by these interpretations and Gloses M. Harding smiteth of Christe his great God M. Iewel should haue said to make it answer to Iuppiter Caligulas great God the only Head of the Church Suetonius Tranquil in Caligula and setteth on the Pope Harding Answer to the former Comparison The 15. Chapt. What Sir doo you compare me with Caligula the Emperour and Christe our Sauiour God and Man with Iuppiter the Idol This comparison is not very handsome But marke gentle Reader how M. Iewel speaketh more honestly of me Christ by M. Iew coÌ„pared to Iuppiter then he was aware Here are Caligula the Emperour and I compared together Iuppiter the Emperour Caligulaes great God and Christe my great God In which comparison as M. Iewel hath ouershot him selfe too foule in comparing Christe with Iuppiter euen so haue I some cause to yelde him a fewe thinne and sclender thankes for that he acknowlegeth Christe to be my great God as he is in deede though this confession seemeth to haue leapt out of his penne vnaduisedly The difference that he would not see standeth in this point that Iuppiters owne head and the head that Caligula tooke to set in place of it could not agree together without monstrous deformitie and inequalitie to Iuppiters bodie Christe the supreme Head of the whole Churche Christ the head inuisible by iÌ„fluence of and the Pope who is but Christes Vicare his ministerial head or vnderhead doo maruelously agree together So that the one is the Inuisible Head continually by influence of grace the Pope the Visible Head eche Pope for his time to keepe Visible rule and Order emong the people by visible meane whereof as being menne they haue neede An other difference he might haue seene also if it had pleased him that Iupiter the Idol had no people vnder him to be exercised in the absence of his owne head in the vse and right faith of the holy Sacramentes Christe our Sauiour is visibly absent for the exercise of Christian peoples faith in him and in the holy Sacramentes Whose visible absence if it were not supplied by a visible general Head vnder whom the people might be ruled there would folowe infinite disorder and Babylonical Confusion Iewel Pag. 102. Thus vve are taught that Christe is neither the head of his ovvne body the Churche nor the shepeherd of his ovvne flocke but only the Pope Harding Emong many other lies whiche you haue deuised against vs to sporte your selfe withal this is not onely a flat lie but also a skoffing and a sclaunderous lie We neuer taught so we neuer wrote so If ye proue it not let the shame be yours Iewel And yet Chrysostome saith Qui non vtitur Sacra Scriptura sed ascendit aliunde id est non concessa via hic non Pastor est Chrysost in Iohan. Homil. 58 sed fur VVhosoeuer vseth not the holy Scripture but coÌ„meth in an other vvaie that is not lavvful vvhiche is by false Gloses and corruptions he is not the Shephearde of the flocke he is the theefe Harding M. Iewel in reasoning suppresseth that wherein the proufe resteth so his argumentes must be weake and vaine The .16 Chapt. You laie forth many solemne Maiors diuers times as this out of S. Chrysostome and thereupon without either laying forth of the Minor or proufe thereof notwithstanding the whole matter on your behalfe to be proued standeth in the Minor you vse to inferre your seely Conclusions As here you reason after this wise Who so euer vseth not the holy Scripture but commeth in from an other where that is to saie by a waie not lawful for so S. Chrysostome speaketh and not as you haue falsified him he is not the shephearde of the flocke Ergo the Pope is not the shephearde of the flocke How proueth M. Iewel this argument with al the Logique he hath Had it not ben reason Chrysost in Math hom 55. in illa verba Iohan. 21. sequere me Hom. 87. August Contra Donatist Lib. 6.1 Q. 3. vocantur Canes he had first proued that the Pope vseth not the holy Scripture neither commeth in according to the Scripture but that he commeth in by some other vnlawful waie whiche ought to haue ben his Minor This bicause he sawe he was not hable to proue he thought it good policie to suppresse it with silence But let the question be asked of S. Chrysostome who vseth holy Scripture better he that saith that the charge of the whole worlde was committed to Peter and consequently to his successours as the same Chrysostom saith or he that denieth flatly that any suche thing maie be concluded out of the Scripture It is to true that you bring in of S. Augustine that the note or marke of a Bisshop many geue vnto Wolues and be Wolues them selues You had neuer the true Character of a Bishop being neuer lawfully consecrated by three lawful Bishoppes as the holy Canons require and yet you beare your selfe for a Bishop and vsurpe Bishoply office therefore you are one of the Wolues that S. Augustine spake of Leaue rauening and deceiuing of Goddes people and become penitent that you maie be saued with the meeke shepe of Christes flocke and not be damned euerlastingly with the rauening Wolues Iewel Pag. 102. 103. M. Harding saithe farther For asmuche as Christe is ascended into Heauen and is novv no more conuersant emongest vs in visible Fourme as he vvas before it behoued some one man to be put in commission for bearing the charge and taking care for the vvhole Churche Therefore he said vnto Peter Feede my flocke Confirme thy Brethren First vvhat auncient learned
me vtique tu scis Domine quia amo te Dicit ei Iesus pasce agnos meos Bene conscius sui non ad tempus assumptum sed iam dudum Deo cognitum Petrus testificatur affectum Quis est enim alius qui de se hoc facilè profiteri possit Et ideo quia solus profitetur ex omnibus omnibus antefertur Our Lorde asked that question of Peter whether he loued him not to learne but to teache him whom being to be lifted vp into heauen he leaft vnto vs The Pope is leaft to vs as the Vicare of Christes loue tovvard vs. as the Vicare of his loue that is to saie in plainer termes such a one as should be in steede of Christe in those thinges that for his tender loue towardes vs he would vs to haue For euen so thou hast in the Ghospel Simon the sonne of Iohn louest me Yea verely thou knowest Lorde that I loue thee Iesus saieth vnto him Feede my lambes Peter here knowing right wel the secretes of his owne conscience professeth that his good affection whiche he bare to Christe was not nowe entred into him for the present time but that God knew it long before For who is the man elles that may soone professe this much of him selfe And therefore in asmuch as he onely of al professeth it he is preferred before al. Lo M. Iewel by this you maie see I spake not of this matter altogether of myne owne head and without farther autoritie S. Ambrose saith in effect so much as I said That Christ for so much as he should ascende into heauen and withdrawe his visible presence from vs leaâ—â— behinde him for our behoofe S. Peter as Vicare of his loue Nowe of this I may conclude for so muche as Christe who died for our loue and redemed vs with his bloude ceasseth not to loue vs that he leafte not onely Peter to be the Vicare of his loue for his owne life only but also Peters Successours for euer that is to saie the Popes for other Peters Successours we knowe not Arnobius likewise vnderstaÌ„deth this supreme charge and auctoritie to be geuen vnto Peter and therefore consequently vnto Peters Successours applying the same texte of Scripture to that purpose These be his wordes Arnobius in Psalm 138. Iohan. 10. Iohan. 21. Nullus Apostolorum nomen Pastoris accepit Solus enim Dominus Iesus Christus dicebat ego sum Pastor bâ—nus iterum me inquit sequunturoues meae Hoc ergo nomen sanctum ipsius nominis potestatem post resurrectionem suam Petropoenitenti concessit ter negatus negatori suo hanc quam solus habuit tribuit potestatem None of the Apostles hath receiued the name of Pastor or shepeheard For our Lorde Iesus Christe alone said I am a good Shepeheard And againe my shepe saith he folow me So then this holy name and the power of the name our Lorde after his resurrection gaue to Peter being repentant and being thrise denied he gaue the auctoritie whiche he had alone vnto his denier Peter by the three fold coÌ„maundement of feeding muste feede al sortes of the Flock the laÌ„bes the youÌ„g litle Sheepe and the great Sheepe S. Ambrose according to the worde of coÌ„mission spokeÌ„ to Peter thrise repeted feede feede feede noteth three degrees of authoritie to be exercised in feeding Iam non agnos vt primò quodam lacte vescendos nec oniculas vt secundò sed oues pascere iubetur perfectiores vt perfectior gubernaret Now that is to say when Christe said at the thirde time Feede Peter is not commaunded to feede lambes that are to be fed with a certaine milke as at the first time nor is he commaunded to feede the litle sheepe as at the second time but the Sheepe he is commaunded to feede that the perfiter should gouerne them that are of the perfiter sorte That learned Father S. Leo saith Leo epist ad Episcopos per prouinciaÌ„ Viennen constitut Cùm Petro prae caeteris soluendi ligandisit tradita potestas pascendarum tamen ouium cura specialius mandata est Whereas the power to loose and binde was deliuered vnto Peter aboue the reste yet the charge of feeding the Shepe is committed to him more specially The same S. Leo saith of Peter in an other place Non solùm Romanae sedis sed omnium Episcoporum nouerunt esse primatem As for Peter they knowe him not onely to be chiefe ruler of the See of Rome but also the Primate of al Bishops Peter primate of al Bisshoppes Serm. 2. in Aniuers Assumpt What shal I allege S. Gregorie whose woordes be most manifest He acknowlegeth S. Peter and therefore euery Bishop of Rome his Successour to haue the charge of the whole Churche by coÌ„mission of Christ alleging to that purpose the wordes for alleging of whiche you blame me as though I did it of mine owne selfe without farther authoritie Thus he saith Epist 32. Cunctis Euangelium scientibus liquet c. It is euident to al that knowe the Gospel that the cure and charge of the whole Church hath ben committed by the word of our Lorde to the holy Apostle Peter prince of al the Apostles For to him it is said Peter Ioan. 22. Luc. 22. louest thou me feede my shepe to him it is said Beholde Sathan hath desired to sifte you as it were wheate and I haue praied for thee Peter that thy faith faile not Math. 16. And thou being once conuerted strengthen thy brethren To him it is said Thou 〈◊〉 Peter and vpon this rocke I wil builde my Churche and the gates of Hel shal not preuaile against it And vnto thee I wil geue the keies of the kingdome of Heauen And whatsoeuer thou bindest vpon earth shal be bound also in heauen and what so euer thou lowsest on earthe shal be lowsed also in heauen Beholde he receiueth the keies of the heauenly kingdome the power of binding and lowsing is geuen to him the charge of the whole Churche and principallitie is committed to him And here I wil adde that foloweth in S. Gregorie tamen vniuersalis Apostolus non vocatur and yet he is not called the vniuersal Apostle least M. Iewel finde great faulte with me Replie 225. as he doth in his Replie for leauing it out and least once againe he feine that I haue the Chinecoughe and that I set S. Gregorie to schoole Gregor lib. 6. epistol 37. and keepe him in awe and suffer him not to tel more then I wil geue him leaue and many suche gaie good morowes that needed not at al. The same S. Gregorie writeth in much like sorte to Eulogius Bisshop of Alexandria Leauing al other Fathers that might here to this purpose be alleged Bernardus lib. 2. de Consideratione for breuities sake I wil ende with S. Bernarde who writeth thus to Eugenius Other pastours haue their flockes assigned vnto them eche man one
Ievvel 230. You saye yee exhort the people to receiue their maker VVhat Scripture vvhat father vvhat doctour euer taught you thus to saye It is the bread of our lord In Iohan. Tract 59. as S. Augustine saith it is not our Lord. It is a creature corruptible it is not the maker of heauen and earth Harding Iohan. 6. That vve receiue our maker in the B. Sacrament Good wordes M. Iewel I praie you Christ saith he that eateth me shal also liue for me Was he that spake these wordes the maker of heauen and earth or no If he were accursed be he that demeth him so to be If he be our maker and God when we exhort men to receiue him in the blessed Sacrament why maie we not exhort them to receiue their maker And the body of Christ hath no other person to rest in or to be susteined of beside him only who being the Son of God is maker of heaueÌ„ and earth You know that our forefathers were taught to cal it their maker euen as S. Augustine confesseth that his people called the Sacramente of the Aulter vitam life The blessed Sacrament our Lord and maker by verdit of S. Augustine Augustin in Iohan. Tract 59. 1. Cor. 11. You make as though S. Augustine denied the Sacrament to be our Lord which he neuer doth but rather saith Illi manducabaÌ„t panem dominum they did eate the bread their Lord but Iudas did eate Panem Domini the bread of our Lord against our Lord Illi vitam ille poenam They did eate life he did eate paine For he that eateth vnworthily saith the Apostle eateth damnation to himselfe If the Apostles at the supper of Christ did eate only the Sacrament for the scripture speaketh of none other thing eaten and yet they did eate the bread which is our Lorde as S. Augustine saith Certainely the heauenly bread of the SacrameÌ„t is our Lord. But Iudas is said to haue eaten the bread of our Lord against our Lord bicause he did eate the Sacrament vnworthily and so he did not eate our Lord as he is bread that is to say as he feedeth but as he is a iudge and as he condemneth the vnworthy eater to euerlasting paine For otherwise S. Augustine saith Augustin Epist 162. Iudas did care his maker that Iudas did eate his maker Sinit accipere venditorem suum quod norunt fideles pretium nostrum He suffereth him that sold him to receiue our price which the faithful knowe Our maker was our price through his humaine nature In illo Sacramento Christus est saith S. Ambrose quia corpus est Christi Christ is in that Sacrament Ambros de ijs qui initiant cap. 9. bicause it is the body of Christ Wherfore you see how litle cause ye haue to be so muche offended with me for saying when we exhort the people to receiue the blessed Sacrament that then we exhorte them to receiue their maker Of Transubstantiation and M. Iewels falsehod in that matter The 8. Chapter THe Real Presence is the grounde of this doctrine For seing Christ said Math. 26. take eate this is my body these being propre and not figuratiue wordes as it hath benne shewed before it followeth thereof that the body of Christe whiche is not made of nothing is at the lest wise made really present by vertue of the Consecration the substance of bread and wine conuerted and changed into it Ambros De Sacrament li. 4. cap. 4. Chrysost De Eucharistia in Encenijs For which cause S. Ambrose saith Vbi accesserit consecratio de pane fit caro Christi When consecration is come thereunto from of bread is made the body of Christe Likewise S. Chrysostom saith Num vides panem c. Seest thou bread Seest thou wine God forbid Thinke not so Like as if waxe be putte into the fire it is made like vnto it neither remaineth ought of the substance of waxe euen so here thinke the Mysteries to be consumed away with the presence of that body a. Sermone 5. de Pascha Eusebius Emissenus b. in catechetica Oratione Gregorius Nyssenus c. in Leuit cap. 22. Hesychius d in Iohan 6. Theophylante e. de orthodoxa fide li. 4. cap. 14. Theophylact in ca. Math. â—6 Damascen and al the other Fathers teache the same doctrine as it hath benne ofte tolde in other places Iewel 239. VVhat one vvorde speaketh Theophylact either of your TransubstaÌ„tiatiation or of your Real Presence or of your corporal and fleshly eating Harding Can there be any greater impudencie in the earth then to save that Theophylact speaketh not one word of these pointes Beside al that I haue alredy brought out of Theophylact in my Confutation how plaine is he where he writeth thus vpon S. Matthew Ineffabili operatione traÌ„siformatur etiam si nobis videatur panis quoniaÌ„ infirmi sumus et abhorremus crudas carnes comedere maximè hominis carnem Et ideo panis quidem apparet sed re vera caro est It is transfourmed by an vnspeakeable operation although it seeme bread to vs bicause we are weaklinges and do abhorre to eate rawe fleshe specially the flesh of man And therfore it appeareth to be bread but in deede it is flesh Can these woordes be eluded or shifted by your phrases and figuratiue speaches It seemeth bread but in deede it is flesh saith he what is then become of the bread It is transfourmed or made ouer into another thing Into what other thing but into the flesh of Christ And why remaineth the fourme of Breade whereas in deede it is made fleshe Bicause saith he we abhorre to eate rawe flesh and specially mannes flesh And yet speaketh not Theophylact one word of Transubstantiation or of the Real Presence of Christes flesh Many other places in him are as plaine as this but he that hath such a face as to denie this one wil not be moued if we bring forth neuer so many Hauing thus abused Theophylact perhappes he wil seme for antiquities sake to beare more reuerence towards S. Ambrose whom here he now taketh in hand Iewel Pag. 246. S. Ambrose saith of the bread and vvine Sunt quae erant in aliud mutantur They remaine the same that they vvere and are chaunged into an other thing S Ambrose saith not so Phie vvhat falsifiyng is this The natural creatures of the bread and wine in the supper of our Lord saith S. Ambrose remaine stil in substaÌ„ce as they were before yet are they changed into an other thing that is to say they are made the Sacrament of the bodie and bloude of Christ vvhich before they vvere not Harding Many other places M. Iewel make me doubte left you haue your conscience marked with the signe of Antichrist that is to say lest although you see and knowe your self to lie and to falsify the holy Fathers yet you wil not yeld vnto the truth in any point