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.

Here, M. Hardinge, onlesse ye had made S. Ambrose a Prophete, ye thought, he coulde not so handesomely haue serued your tourne. But what, and of whom he prophesied, and how far sawe before, wée shal sée hereafter. Verily, if that he the Heresie, that you imagine, thē he néeded not greately any Sprite of Prophesie in that behalfe. For he foretolde vs of no newe Heresie, that was to comme: but rather tolde vs of his owne Heresie, that then was presente. Doubtelesse, the woordes that wee reprote, are not ours: they are this owne.

But S. Ambrose saithe, The Omnipotente Povver of the VVoorde, wherewith God made Heauen and Earthe, the same Omnipotente Povver of the same woorde, he vseth nowe in the Consecration of the Sacramente. There∣fore, saithe M. Hardinge, it muste néedes be geathered, he meante Transubstan∣tiation, and Real Presence: as if without these newe fantasies, God coulde not be Omnipotente. I maye wel answeare these menne, as S. Ambrose vpon the like occasion sommetime answeared the wilful blindenesse of the Iewes:* 1.1 Atramentum vident: Spiritum Dei non vident: They see the Inke (of the Letter written) but the Sprite of God they see not: Euen so M. Hardinge, and others of that side weigh the woordes of S. Ambrose: but his sense, and meaninge they weigh not.

Certainely God sheweth his Omnipotente Povver, as wel in the Sacra∣mente of Baptisme, as in the Sacramente of Thankesgeuinge. Here of I haue saide sommewhat, as occasion was offered, in my Former Replie to M. Harding. Leo saithe thus,* 1.2 Christus originem, quam sumpsit in Vtero Virginis, posuit in Fonte Ba∣ptismatis. Dedit Aquae, quod dedit Matri: Christe laide in the Fonte of Baptisme the same beginninge, that he tooke in the Virgins Wombe. He gaue the same pree∣minence to the VVater, that he gaue to his Mother. Euen so Chrysostome, Angeli qui adfuerunt (in Baptismo) tam inenarrabilis operis modum minime possunt enarrare. Adfuerunt tantùm, & viderunt: nihil tamen operati sunt: Sed Pater tantùm, & Filius, & Spiritus Sanctus. The Angels, that were presente at the Baptisme, are not h••ble to vtter the manner of that vnspeakeable VVoorke. They were Presente onely,

and sawe: but they did nothinge: but onely the Father, the Sonne, and the Holy Ghoste.

Likewise he saithe,* 1.3 Ex Spiritu, & sensibili Aqua omnia haec admirabilia, & humanam excedentia cogitationem, exoriuntur: Al these vvoonderful woorkes (wrought in Baptisme) so far excedinge the thought of man, springe of the Sprite, and of Sen∣sible Water.

Thus the Holy Fathers vsed oftentimes to auance, and to magnifie the Ho∣ly Mysteries, the better to bringe theire Hearers to the déepe, and inwarde consi∣deration of the same:* 1.4 and therefore, as S. Augustine saithe, Sacramenta tantae rei, non nisi eiusdem rei vocabulo nuncuparunt: They expressed the Sacramenta of so greate a thinge, none otherwise, then by the name of the same thinge. So S. Paule saithe,* 1.5 The Rocke vvas Christe: So an other saithe, as I haue other∣wheres alleged, The Oile is Christe: and an other, Manna erat Christus, qui descendit de Coelo: The Manna (that rained in the Wildernesse) vvas Christe, that came downe from Heauen. So saithe S. Chrysostome, reportinge the storie of Dauid: Accipiens Aquam allatam bibere noluit: Sed semetipsum reprehendit, & Domi∣no eam libauit. Non enim Aqua erat, sed Sanguis: Dauid receiuinge of the VVa∣ter, (that his menne had gotten with greate daunger from the middes of theire eni∣mies) woulde not drinke of it: But founde faulte with him selfe, and powred it out vnto the Lorde: For it vvas not VVater, but Bloude.

I beseche thée,* 1.6 good Christian Reader, marke wel these Woordes. The storie is cleare. It was in deede onely a Cuppe of Water, and nothinge els. Yet Chry∣sostome saith, It vvas Bloude: It vvas no VVater.

In those dayes, it was no daunger, thus to saie. The people was instructed, and wel acquainted with this phrase, or manner of speache, and knewe the mea∣ninge. They were taught, that the Rocke, the Oile, and the Manna in the Wil∣dernesse, were onely Sacramentes of Christe: and that, notwithstandinge they were called by thy name of Christe, yet in déede, and in Substance they were not Christe.

Therefore I maye answeare M. Hardinge herein, as S. Augustine somme∣time answeared the Pelagian Heretiques:* 1.7 Vobis Pelagianis nondum litigantibus, securiùs loquebantur Patres de his Articulis: Before that you Pelagians beganne to quarrel, the Fathers, and Doctours spake without feare, and freely of these Articles.

Athanasius saithe of the Arian Heretiques,* 1.8 Incorporalia Corporaliter excipientes, quae probè dicta erant, interpretationibus deprauauerunt: Takinge Spiritual thinges in a Corporal, or Fleashely meaninge (as doothe M. Hardinge, and other his felowes) by theire interpretations they haue depraued the thinges, that were rightly spoken. S. Am∣brose saithe of the Breads, and the Wine, Sunt, quae erant, & in aliud mutantur: They remaine the same, that they vvere, and are changed into an other thinge. Nowe is the filde woonne: M. Hardinge bloweth a Maigne Triumphe. Here, saithe he, Sir Defender, Construe me these VVoordes, Soothely, good Reader, I distruste not greately, but this poore Defender might easily Construe these VVordes, were he neuer so simple a clerke. The Natural Creatures of the Breade, and Wine in the Supper of our Lord (saith S. Ambrose) remaine stil in Substance, as they were be∣fore: yet are they changed into an other thinge, that is to saie, they are made the Sacramente of the Body, and Bloude of Christe: whiche before they were not.

Notwithstandinge this shorte Construction, beinge cleare, and plaine, maye séeme sufficient, yet for that M. Hardinge so déepely apposeth vs, and willeth vs to Construe him these VVordes, wée wil bothe Construe, and Pars them too for his pleasure.

Therefore,* 1.9 to warrante our former Construction, S. Augustine saithe thus: Accedat Verbum ad Elementum: & fit Sacramentum: Let the VVorde be added to the

Elemente,* 1.10 or outwarde Creature: and it is made a Sacramente, that is to saie, an other thinge. Againe he saithe, Sacramenta sunt Signa rerum, Aliud existentia, Aliud Significantia: Sacramentes are Signes, or Tokens of thinges, beinge by Substance One thinge,* 1.11 and Signifieinge an other thinge. So saithe Chrysostome of the Wa∣ter of Baptisme, Cùm hoc Elementum acceperit Spiritum Sanctum, fit Sacramen∣tum: Et iam non erit Aqua Potationis, sed Sanctificationis: Non erit Aqua com∣munis, sed Refectionis:* 1.12 When this Creature of Water hath receiued the Holy Ghoste, it is made a Sacramente: and nowe it is not Water to drinke, but water to Sanctifie: Not common Water, but Water to Refreshe.

Thus the Elemente, or outwarde Creature bothe remaineth, and is changed: It remaineth in proper, & plaine kinde of speache: It is changed vnproperly, that is to saie, by the waie of a Sacramente, or a Mysterie. So M. Hardinges owne Glose saithe vpon the Decrées:* 1.13 Coeleste Sacramentum dicitur Corpus Christi, sed Impropriè. Vnde dicitur, Suo modo: Non rei veritate, sed Significante My∣sterio: vt sit sensus, Vocatur Corpus Christi, id est, Significat Corpus Christi: The Heauenly Sacramente is called the Body of Christe, but vnproperly (that is to saie, not in plaine, and simple manner of speache). Therefore S. Augustine saithe, It is so called after a sorte: that is, not in truthe of mater, but by a Mysterie signifieinge: that the sense maie be this, It is called the Body of Christe, that is to saie, It signifieth the Body of Christe.* 1.14 So saithe S. Augustine, De Signis differens, hoc dico, Ne quis in eis attendat, quòd sunt, sed potiùs, quòd Signa sunt, id est, quòd Significant: Intreatinge of Signes (or Sacramentes) thus I saie: Lette noman consider in them, that thei be in Substance, but rather, that they be Signes, that is to saie, that thei Signi∣fie (somme other thinge). In this sense, & meaninge S. Augustine saithe againe, Dominus ait,* 1.15 Ipse (Iohannes) est Elias: Iohannes autem ipse ait, Ego non sum Elias. Rectè ergo Iohannes propriè respondit: Nam Dominus Figuratè: Our Lorde saide of Iohn the Baptiste: This is Elias: But Iohn him selfe saithe, I am not Elias. Therefore Iohn answeared wel in plaine manner of vvoordes: For our Lorde spake in a Figure. Thus in sundrie sortes of speache, Iohn is Elias: and the same Iohn is not E∣lian: and bothe are true.

But what better expositoure of S. Ambrose can we finde, then S. Ambrose him selfe? I truste, M. Hardinge wil not saie, that so Holy a Father was a falsifier, and a lier, specially in declaringe his owne minde. Thus therefore he saithe: Ante Benedictionem Verborum Coelestium,* 1.16 alia species nominatur: post Consecra∣tionem, Corpus Christi Significatur. In comedendo, & potando, Carnem, & Sangui∣nem, quae pro nobis oblata sunt, Significamus. In Similitudinem accipis Sacramen∣tum. Est Figura Corporis,* 1.17 & Sanguinis Domini. Similitudinem pretiosi Sanguinis bibis: Before the Blessinge of the Heauenly woordes, it is called an other Kinde: Af∣ter the woordes of Consecration, the Body of Christe is Signified. In Eatinge, and Drin∣kinge, wee Signifie the Body, and Bloude, that were offered for vs. Thou receiuest the Sacramente for a Similitude, or for a likenesse. It is a Figure of the Body, and Bloude of our Lorde. Thou drinkest the likenesse of the pretious Bloude.

Thus like fourme of woordes the same S. Ambrose vseth of the Sacramente of Baptisme:* 1.18 Vidisti Aquam? Sed non omnis Aqua sanat: Sed Aqua sanat, quae habet Gratiam Dei. Aliud est Elementum: Aliud Consecratio: Haste thou seene the VVater? But of VVater healeth not. But that VVater healeth, that hath the Grace of God. The Elemente (or Creature of Water). One thinge: and the Consecra∣tion is an other thinge.

Thus the Breade remaineth: and thus it is changed. It remaineth in Sub∣stance: but it is changed in Mysterie.

But M. Hardinge heauily presseth these Woordes, Mutantur in Aliud: that is,

saithe he,* 1.19 into a thinge of an other Substance. For by this phrase is signified a Substantial changinge, whiche aptely is called Transubstantiation. I will not here vse your courteous eloquence, M. Hardinge: nor saie vnto you, as you saie to others, I praie you, good Sir: but thus I saie, I praie you, M. Hardinge, who gaue you this rule? who taught you this Lesson? De Coelo est, an ex Hominibus? Came it from Heauen, or is it of Menne? Haue the Holy Fathers thus taught you, or is it onely you owne fantasie? What Grammar, What Logique, What Philosophie, What Diuinitie euer tolde you, that, Aliud, euermore signifieth a thinge of an other Substance? If ye haue an Authour, why comme you without him? If it be onely of your selfe, why should wée beléeue you?

If, Aliud, signifie onely a Substance, and nothinge els, why doothe S. Augu∣stine saie,* 1.20 as it is before alleged, Sacramenta sunt Signa terum, Aliud existentia, aliud Significantia? Why saithe S. Augustine againe, Aliud est Sacramentum, Aliud Virtus Sacramenti? Why saithe S. Ambrose, Aliud est Elementum, Aliud Con∣secratio?* 1.21 For by your Diuinitie the Sacramente, the Fourme, the Consecration, be Accidentes onely, and maie not be taken for the Substance. Verily for ought, that I can learne, Aliud, is nothinge els, but Res alia, an other thinge, whe∣ther it be the Substance, or the Accidente. For, I thinke, ye haue no•• forgotten the Olde rule, Vnumquod{que} in suo genere est quid.

Wée saie, The Nature, and Substance of the Breade, & Wine is not clearely changed, or cōsumed into Nothinge, as many haue dreamed in these later daies. Here M. Hardinge commeth roughly in, as his manner is, and saithe, ye belie vs: vvee saie not so: God forebid. Thus he crieth out, before he be striken. Salo∣mon saithe,* 1.22 Impius fugit, nemine persequente: The gilty fleeth, before he be chased. For, notwithstandinge there be multitudes of folies in his Doctrine, yet with this folie wée charge him not. But whether any of his Felowes haue so saide, or no,* 1.23 I reporte me to his Maister, Peter Lombarde. His woordes be these, Quid er∣go fit de Substantia Panis, & Vini? Illi dicunt, vel in praeiacentem materiam resolui, vel in nihilum redigi: What then becommeth of the Substance of the Breade, and VVine? They saie, either that it is resolued into the mater, that was before, or els, that it is consumed into nothinge.

Mary God forebid, saithe M. Hardinge. So coye, and careful he is, for his holy Fourmes, and his kingedome of Accidentes. He saithe, The whole Substance of the Breade is cleane abolished, not one parte thereof remaininge: yet maie it not be turned into nothinge. And, as if the mater were wel woorthe somewhat, be as∣sureth the same sadly with a greate detestation, God forebid. Hereof somethinge might be saide, if it were any thinge woorthe the hearinge. But, good Reader, thou shalt lose nothinge by the silence: For, I assure thée, verily it is woorthe nothinge.

Yet M. Hardinge firste geueth vs his courteous menti: and afterwarde, in his familiar manner, chargeth vs by plaine termes with a lie: and suddainely crieth out, as he saith, beyonde the modestie of his natural disposition, What is Iuggsinge: what is Lieinge: what is Falsehedde: what is Falsifieinge: what is wickednesse of Falsaries, if this be not? I might saie: O Sirs, Holde the man. Good Christian Reader, in al these Whattes, thou wilte happily thinke, there should be somewhat. Now be it, in déede it is but a pangue of M. Hardinges Rhetorique: leste thou shouldest thinke, that hauinge spente so many waste woordes, in the ende he had saide nothinge.

But, what is the mater, M. Hardinge? What moueth you, to make this pite∣ous outcrie? For soothe bicause wée saie, The Breade, and VVine remaine the same, they were before. But these be S. Ambroses owne woordes: they be not ours: wée make them not: wée change them not: but reporte them simply, as wée finde them. As they were written in Latine by the Authour, these they are: (Panis, & Vinum)

sunt, quae erant,* 1.24 & in aliud mutantur: The Breade and VVine are the same, that they vvere: and are changed into an other thinge. Therefore, it appeareth, al these Exclamations, of vvhat is lugglinge? vvhat is Lieinge? &c. perteine vnto S. Ambrose the Authoure hereof, and not vnto vs.

Nowe, for so mutche as it hath pleased M. Hardinge so earnestly to calle vs foorthe to construe him these vvoordes, I beséeche thée, good Reader, marke wel, what Constructions he, and his Felowes haue imagined, & fansied vpon the same. Firste of al Lanfrancus, the chiefest Champion of that side, thought it the wisest waie,* 1.25 vtterly to denie these woordes, and to saie, They were neuer written by S. Ambrose. For thus he stormeth against Berengarius: O mentem amentem: O ho∣minem impudenter mentientem: O puniendam temeritatem: Ambrosium accire testem praesumis, quòd Panis, & Vinum Altaris, per Consecrationem non definant esse, quode∣rant, sed commutentur in aliud, quod non erant? Et quidem si de Sacramentis, seu de coe∣teris, de quibus Ambrosius scripsit, omnes reuoluat Libros, quos Ecclesia in vsu nunc habet, tale quid ab Ambrosio dictum, taliter{que} expositum, nusquam repetire valebit: O madde minde: O impudent Lier: O rashenesse woorthy of pounishement: Darest thou to allege S. Ambrose for a witnesse, that the Breade and Wine of the Aultar leaue not by Con∣secration, to be that they were before: but are changed into an other thinge, that they were not? Nowe truely if he peruse al the Bookes, that S. Ambrose hath written, either of the Sacramentes, or of other maters, I meane sutche Bookes, as the Churche hath no we in vse, he shal neuer finde any thinge so vvritten by S. Ambrose, and so expounded.

But M Hardinge thought, he might not wel thus doo without empeachement of his modestie. For the very same woordes are to be founde extante, & apparent in euery Booke. Therefore allowinge the woordes, he thought it beste to folowe his Maister Peter à Soto, and to delaie, & qualifie the same with some Construction.

Thus therefore he saithe, Sunt, quae erant, & in aliud mutantur: Doothe it not folowe by good Logike, Mutata sunt, ergo sunt: They be changed: Ergo they be? In Louaine, perhaps: In other Vniuersities, I doubte, whether it haue hitherto benne allowed, or no. For by this Logique, where as S. Hierome saithe, Superbia mutata est in Humilitatem,* 1.26 M. Hardinge maie conclude, as he doothe nowe, Superbia mutata est: Ergo est: Pride is changed into Humilitie: Ergo Pride is,* 1.27 or remaineth stil. And, whereas S. Paule saithe, Commutauerunt Veritatem Dei in mendacium: By this Logique M. Hardinge maie saie, Mutata est, Ergo est: The Truthe of God is changed into a Lie: Ergo, It is Goddes Truthe stil notwithstandinge.

And to take further viewe of M. Hardinges Construction, thus he saithe, Panis, & Vinum sunt, quae erant, id est, qualia erant: The Breade, and VVine be in Substance the same, that they were: that is to saie, They be in qualities, or Acci∣dentes, as they were. They are changed, in Aliud, into an other thinge: that is, Into an other Substance. Thei are Changed: that is, Thei are Transubstantiate. They be: that is: They be not: That they vvere: that is, that they vvere not. Thus Substance, is Accidens: Accidens, is Substance: Beinge, is not Beinge: Not Beinge, is Beinge: Remaininge, is not Remaininge: Changinge, is not Changinge: And the same thinge, is not the same.

With sutche prety Constructions M. Hardinge can teache vs to expounde the Anciente Fathers. These be their keies of the Kingedome of Heauen. Herewith there is nothinge so cluse shutte, but they can open it: There is nothinge so open, but they can shut it. Here might I conclude with M. Hardinges owne woordes, and rightly saie, as he saithe, vvhat is Iugglinge? vvhat is Lieinge? &c. But it shalbe beste to leaue his owne eloquence, and modestie to him selfe.

Notes

• * 1.1

  Ambros. De Noe & Arca.
• * 1.2

  Articulo. 5. Diuision. 4. Leo in Natiui∣tate Domini, Sermon. 5. Chrysosto. in Io∣han. Homil. 24.
• * 1.3

  Chrysost. in Io∣han. Homil. 24.
• * 1.4

  August. Ad Bo∣nifaciū, Epist. 23
• * 1.5

  1. Cor. 10. Pachymer. in 4. Cap. Hierarch. S. Germanus. De Corpor. & San∣gui. Christi Chrysostom. in Psalm. 50.
• * 1.6

  2. Reg. 23.
• * 1.7

  August. Contra Iulianum, Lib. 1.
• * 1.8

  Athanasi. Con∣tra Arian. Ser∣mon. 4.
• * 1.9

  Augu. in Iohan. Tracta. 80.
• * 1.10

  Changed into an other thinge.
• * 1.11

  August. Contra Maximi. Lib. 3. Cap. 2.
• * 1.12

  Chrysostom. in Psalm 22.
• * 1.13

  De Con. Dist 2. Hoc est. In Glosae.
• * 1.14

  August. De Do∣ctrina Christia. Lib. 2. Cap. 1.
• * 1.15

  Augustin. in Io∣han. Tracta. 4.
• * 1.16

  Ambros. De ijs qui initiantur, Cap. 9.
• * 1.17

  Ambros. 1. Co∣rinth. 11. Ambros. De Sa∣crament. Lib. 4. Cap. 4. & 5.
• * 1.18

  Ambros. De Sa∣cramen. Lib. 1. Cap. 5.
• * 1.19

  Changed into an other thinge.
• * 1.20

  August. Contra M••••imi. Lib. 3. Cap. 12.
• * 1.21

  August. in Io∣han. Tracta. 26. Ambros. De Sa∣cram. Lib. 1. ca. 5.
• * 1.22

  Prouerb. 28.
• * 1.23

  4. Senten. Dist. 11. Quidam.
• * 1.24

  Changed into an other thinge.
• * 1.25

  Lanfrancur De Eucharist.
• * 1.26

  Hieronym. in Matthae. Cap. 18.
• * 1.27

  Roman 1.