that Eusebius so writeth also in the storie of the churche. And yet I accompte not these mennes reportes so sure as the canonical scriptures. Albeit if at any tyme he had to any man appeared here on the earth after his ascension that doth not disproue my saying. For I goe not about to tie Christe vp in fetters, (as some in the worlde do vntruly report of vs) but that he may be seen vpō the earth according to his diuine pleasure, whensoeuer it lyketh him. But we affirme that it is contrary to the nature of his manhode, and the true maner of his body, that he should be together and at one instant both in heauē and earth, according to his corporall substaunce. And the perpetuall sitting at the right hande of the father, maye (I graunt) be taken for the stabilitie of Christes kingdome, and his continuall or euerlastinge equalitie with his father in þe glorie of heauē.
[Back to Top]Smyth Nowe where as you boast that youre faythe is the very faith of the auncient church: I wyll shewe here that it is not so, but that it doth directly striue against the fayth of the old fathers. I wyll bryng in Chrisostome for this point, Hom. 2. ad populum Antiochenum. Tanquā maximan hæreditatem, Elisæus melotem suscepit. Etenim verè maxima fuit hæreditas, omni auro pretiosior: et erat duplex Helias ille: & erat sursum Helias, & deorsum Helias. Noui, quod iustum illum beatum putatis, & velletis quis esse vt ille. Quid igitur, si vobis demonstrauero quid aliud, quod illo multo magis omnes sacris mysterijs imbuti recipimus. Helias, quidem melotem discipulo reliquit: Filius autem dei ascendens, suam nobis carnem dimisit. Sed Helias quidem exutus: Christus autem & nobis reliquit, & ipsam habens ascendit. That is.
[Back to Top]Eliseus receiued the mantell as a right great inheritaunce. For it was in deade a ryghte excellent inheritaunce, and more precious then any gold beside. And the same Helias was a double Helias He was both Helias boue, and Helias beneth. I know well you thinke that man to be happie, and you would gladly be euery one of you as he is. What wyll you then saye if I shall declare to you a certaine other thing, whiche all we that ar indued with these holy mysteries, do receyue, much more then that? Helias in dede left his mantell to his scholer. But the sonne of God ascending, did leaue here his flesh vnto vs. Helias left it putting of the same. But Christe bothe left it to vs, and ascended also to heauen hauynge it with hym.
[Back to Top]MarginaliaHere at this aunswere whole cartfuls of taunting spiteful and reprochfull wordes were cast vpō this good man maister Ridley. Rid. I graunt that Christe did both: That is bothe toke vp his fleshe with hym, ascendinge vp, and also did leaue the same behynde hym with vs, but after a diuerse maner and respect. for he toke his fleshe with him, after the true & corporall substaunce of his body and fleshe: agayne he left the same in mysterie to þe faithful in the supper, to be receyued after a spirituall communication and by grace. Neyther is the same receiued in the supper onely, but also at other tymes, by hearyng the Gospell and by faithe.
[Back to Top]For the bread we breake is the communication of the body of Christ: And generally.
Vnlesse ye eate the fleshe of the sonne of man, and
drynke his bloud, ye shall haue no lyue in you.
Smith. Chrisostom in his booke de dignitate Sacerdotij, lib, 3. cap. 3. sayth O miraculum, O dei beneuolentiam. Qui sursum sedet, tempore sacrificij hominum manibus continetur. Or, as other haue translated it. O miraculum, O dei benignitatē, qui cum patre sursum sedet, in illo ipso temporis articulo, omnium manibus pertractatur, ac seipse tradit volentibus ipsum accipere & complecti. That is.
[Back to Top]Oh miracle, O the good will of God. He that sitteth aboue, at the sacrifice tyme is conteined in the handes of men. Or els thus: Oh miracle, Oh the gentlenes of God. He that sitteth aboue with the father, is handled with the handes of all men at the verie same moment of tyme, and doth hymselfe delyuer hym selfe to them that are desirous to take him and embrace hym.
[Back to Top]Rid. Suerly he is holden of the godly, communicating him, not only sacramētally with the hand of the body, but muche more holsomly with the hand of the harte, and inwarde drinkyng he is receiued: But by the sacramentall signification he is holden of all men.
Seton. Where is then the miracle, if he bee only present through his grace, and in misterie only?
Rid. Yes there is a miracle good sir. Christ is not idle in his sacramentes. Is not the miracle great trowe you, when bread, whiche is wont to susteine the body, becommeth foode to the soule? He that vnderstandeth not that myracle, he vnderstandeth not the force of that mistery. God graunt we may euery one of vs vnderstande his truthe, and obey the same.
[Back to Top]Smith. Chrisostome calleth it a miracle, that Christ sitteth at the right hande of God in heauen, and at the same time is held in the hands of men: not that he is handled with the handes of men in the misterie only, and is betwene them through grace.
Therfore whyle you denie that, you are altogether deceiued, and stray far from the truthe.
Harps. The former place of Chrisostome is to be let slyppe. Let me, before I begynne, aske this one question of you. Is it not a great matter that Elias left his cloake or mantell, & the gift of prophecie to his scholer?
Rid. Yes surely, it is a great matter.
Harps. Did Elias then leaue great grace?
Rid. He did so.
Harps. But Christ left a farre greatter grace then Helias. for he coulde not bothe leaue his cloake and take it with hym. Christ doth both in his fleshe.
Rid. I am well content to graunte, Christ left muche greater thynges to vs, then Helias to Eliseus, albeit, he be sayde to haue left his double spirite with hym: for that the strengthe and grace of the body of Christe, which Christ ascendyng vp, here left with vs, is the onelye saluation and lyfe of all them whiche shalbe saued: whiche lyfe Christ hath here lefte vnto vs, to be receiued by fayth through the hearing of the worde, and the ryght administration of
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