A defence of the Apology of the Church of England containing an answer to…A defence of the Apologie of the Churche of Englande conteininge an answeare to…

M. Harding.

M. Hardinge.

I pray you,¹ Which these Mysteries mean ye? Those that ye have in your new communion, or those that we have at the altar of God in the Catholic Church of Christ? If ye mean your own new devised toy, thereof ye cannot bring any sufficient reason against the Church, pardie, which condemneth the same. If ye mean the Holy Mysteries of the Catholic Church, ye misreport the matter. For by that exhortation, ye speak of,^* the people are not prepared to receive the Communion only, nor chiefly: but to dispose them selves accordingly and as it becometh them to pray: for to that end be these words, Sursum corda, up with your hearts, pronounced by the Priest in the Preface before prayer. Read S. Cyprian in Sermone 6. De Oratione Dominica. And ye shall find him to refer the whole to prayer. But what if we admit your words, refusing your Heretical meaning? We grant, the people are to good purpose so exhorted, as ye say, and that he is in Heaven, whose flesh we feed on in this Sacrament, thereby to attain to life Everlasting. What conclude ye of this? Ergo he is not here? For at that mark ye shoot, every man may see. Here we tell you, that your Rhetoric is better stuff,³ then your Logic: for your argument is foolish. With the one ye may lead the simple perhaps, with the other ye move the Learned to laugh at you. For Christ is in Heaven, and also here, as Chrysostome saithe, Et hic plenus existens, & illic plenus, Unum Corpus. ^*He is here fully, and there fully, one Body. These two propositions, Christ is in Heaven, and Christ is here, may well stand together, without jutting the one the other out of place. He is there at the right hand of the Father visibly, he is here under the Forms of Bread and Wine, invisibly: there in glory, here in Mystery yet as truly and fully here, as there, concerning his