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.

As for these two Fathers, Gelasius, and Theodoretus, notwithstandinge M. Hardinge would saeme to make smal accoumpte of them, for that they be, as he saithe, but onely twoo, yet he rather catcheth holde in somme darke, or doubteful woorde by them vttered, then he woulde séeme vtterly to geue them ouer. Gelasius saithe, The Sacramentes passe ouer into a Diuine Substance: If he had saide, They passe ouer into a Diuine Accidente, it woulde somewhat better haue shadowed these mennes purpose. But other Diuine Substance M. Hardinge can imagine none, sauinge

onely Christes Body Substantially, and Really conteined vnder the Fourmes of Breade and Wine. And this fantaste, notwithstandinge Gelasius neuer knewe it, muste néedes be allowed againste, al, that Gelasius him selfe can saie to the con∣trarie.

But if M. Hardinge had better remembred the placinge, and meaninge of this woorde, Substantia, and, that as wel Gelasius, as other learned Fathers vse the same as Diuines, and not as Natural Philosophers, he should easily haue founde his owne errour.

It maie please thée therefore, good Christian Reader, to vnderstande, That the Promise of Mercie, The Grace of God, Our Faithe in Christe, Goddes Woorde, & the Holy Sacramentes, that are the aides, and healpes of our Faithe, are of the Holy Anciente Writers called a Substance.* 1.1 So S. Cyprian saithe, Substantiam Salutis amittunt: They lose the Substance of Saluation. So saithe Irenaeus, Quam∣uis sint in Operibus materialibus, tamen putant se non amittere Spiritualem Substan∣tiam: Although they liue in worldly,* 1.2 or filthy woorkes, yet wey thinke, they lose not the Spiritual Substance. Likewise againe he saithe of the folies, and Vanities of the Valentinian Heretiques, Insubstantiuum ostendit figmentum ipsorum: He shewed, that theire Inuentions, and Diuises were voide of Substance. So S. Chryso∣stome, Fides dat Substantiam rebus: Imò potiùs non dat Substantiam, sed ipsa est Substantia earum: Faithe geueth thinges theire Substance: Or rather it geueth not Substance vnto thinges, but it selfe is theire Substance. In like manner saithe Ter∣tullian, Deus Idololatriae Substantiam cohibuit:* 1.3 God forebade the Substance of I∣dolatrie. So saithe Abbate Panormitane, Continentia non est de Substantia Ordinis: Single, or lose life is not of the Substance of Holy Orders. And an other saithe,* 1.4 Enim, non est de Substantia Consecrationis: This woorde, Enim, is not of the Substance of Consecration. By these, and other like examples, it maie ap∣peare, that in cases of Religion, substance is not euermore taken for Christes Bo∣dy couered with Accidentes.

If al these examples wil not yet suffise, to growe neare to our purpose, S. Ambrose saithe,* 1.5 Quid est Ieiunium, nisi Substantia, & Imago Coelestis? VVhat is Fastinge, but a Substance, and an Image of Heauen?

Likewise Tertullian calleth Baptisme, Diuinam Substantiam, A Diuine Sub∣stance. His woordes be these:* 1.6 Quid festinat innocens aetas ad Remissionem Pecca∣torum? Cautiùs agitur in saecularibus: Vt cui Substantia terrena non creditur, Di∣uina credatur? VVhy hasteth this innocente age (he meaneth Children) to the Re∣mission of their Sinnes? VVee are mutche more wary in worldely thinges. Is it meete, wee shoulde committe the Sacramente of Baptisme, whiche is a Diuine Substance, vnto them, vnto whome wee woulde not committe the Substance of the Earthe?

By these wee maie see, in what sense Gelasius calleth the Sacramente of Thankesgeuinge, A Diuine Substance. Verily none otherwise, but euen as S. Ambrose calleth Fastinge, A heauenly Substance. And as Tertullian cal∣leth the Sacramente of Baptisme, by the same woordes, A Diuine Substance. And what can al this auaile M. Hardinge, to proue, either his Transubstantiation, or his Real Presence?

But why dealeth he so doubly? Wherefore dissembleth he the woordes of Ge∣lasius, that immediatly in the same sentence wente before? For Gelasius him selfe so clearely, and plainely expoundeth his owne minde, as no Louanian Do∣ctour can doo it better.* 1.7 Thus he saithe, Non desinit esse Substantia Panis, vel Natura Vini. Et certè Imago. & similitudo Corporis, & Sanguinis Christi in Actione Mysteriorum celebratur: There leaueth not to be the Substance of Breade, or the Nature of VVine. And in deede the Image, or Representation,

and likenesse of the Body, and Bloude of Christe is published in the Ministration of the Mysteries. And againe in the woordes nexte immediately folowinge, Sacra∣menta transeunt in Diuinam, Spiritu Sancto perficiente, Substantiam: permanent tamen in suae proprietate Naturae: The Sacramentes, by the woorkinge of the Holy Ghoste, passe into a Diuine Substance: yet notwithstandinge, they remaine stil in the pro∣pertie of their ovvne Nature.

This Image, or Representation, or Likenesse, or Memorie of the Body, and Bloude of Christe is it, that Gelasius calleth the Diuine Substance.

And in like sense S. Augustine calleth the same, Coelestem Panem: The Heauenly Breade. Thus he writeth, as he is alleged by Gratian: Coelestis Panis,* 1.8 qui Caro Christi est, suo modo vocatur Corpus Christi: cùm reuera sit Sa∣cramentum Corporis Christi:* 1.9 The Heauenly Breade (of the Sacramente) whiche is the Fleashe of Christe, after his sorte is called the Body of Christe: whereas in deede it is the Sacramente of Christes Body. Likewise saithe S. Cyprian, Diuersa Nomi∣na, vel Species ad Vnam reducuntur Essentiam: & Significantia, & Significata eis∣dem vocabulis censentur: Diuerse names, or kindes (of thinges) are brought vnto one Sub∣stance: That is to saie, The thinges, that doo Signifie, and the thinges, that be Signi∣fied, are reckened bothe by one name: That is, as y Body of Christe is called Breade: so is the Breade called Christes Body.

To be shorte, as Gelasius calleth the Sacramente, A Diuine Substance, euen so Gratian saithe to the same purpose, Quidam non improbabiliter exponunt hoc loco, Carnis,* 1.10 & Sanguinis Veritatem, ipsam earundem efficientiam, id est, peccato∣rum Remissionem: Somme there be, that in this place, not without good reason, by these woordes, The Truthe of Christes Fleashe, and Bloude, vnderstande the Ef∣fecte, or vvoorkinge of the same, that is to saie, The Remission of Sinnes.

For answeare vnto Theodoretus, it maie please thée, for sparinge of time, to reade my Former Replie to M. Hardinge.* 1.11 It is true, that Theodorete saithe, The Mystical Tokens, that is to saie, the Sacramentes, be vnderstoode to be the thinges, whiche they be made, and be beleeued: That is, That they be Myste∣ries of Christes Body: or that in a Mysterie, or by waie of a Sacramente, they be the Body of Christe. But it is true also, that he saithe, bothe immediately fo∣lowinge in the same place, and also before: Signa Mystica post Sanctificationem non recedunt à Natura sua:* 1.12 Manent enim in Priori Substantia, & Figura, & Forma: The Mystical Tokens (or Sacramentes) after the Consecration de∣parte not from their ovvne Nature. For they remaine stil in their Former Sub∣stance, and Fourme, and Figure. And, as I haue often alleged orte of S. Augustine, In Sacramentis videndum est, non quid sint, sed quid Significent: In Sacramentes wee muste consider, not vvhat they be (in déede, and of theire owne Nature) but what they Signifie. So saithe S. Chrysostome, Antequàm Panis Sanctificetur, Panem eum nominamus:* 1.13 Diuina autem illum Gratia sanctificante, mediante Sacerdo∣te, liberatus est quidem ab appellatione Panis: Dignus autem habitus est Dominici Corporis appellatione: Etiamsi Natura Panis in illo remanserit: Before the Breade be Sanctified, wee calle it Breade. But after that by the meane of the Prieste the Heauenly Grace hath hallowed it, it is discharged from the name of Breade, and is vouchesaued to be called by the name of our Lordes Body: notvvithstandinge the Nature of the Breade remaine stil. So saith Theodorete him selfe, Seruator noster commutauit nomina: & Corpori quidem Symboli nomen dedit,* 1.14 Symbolo verò nomen Corporis: Our Saueour hath made exchange of y• names: And vnto his Body hath geuen y• name of (Breade, whiche is) the Sacrament: and vnto the Sacrament hath geuen the name of his Body.

Neuerthelesse, notwithstandinge these woordes bothe of Theodoretus, and of Gelasius, (The Substance of Breade, and VVine, after the vvoordes of Con∣secration

remaineth stil) be so plaine,* 1.15 that noman without blusshinge maie denie them, Yet hathe M. Hardinge one good shifte leaste in stoare. The Substance, saith be, sommetimes is vsed for the Accidente: euen as discretely, and to so good pour∣pose, as if he had said, Fire is Water, or, Light is Darkenesse. And so by this Con∣struction, Substance sommetimes is no Substance. This is M. Hardinges owne peculiare Diuinitie, without the witnesse of any of al the Learned Fathers, Gréeke, or Latine, one, or other. For, good Reader, thou maiste not thinke, that any man, either wel aduised, or learned, woulde saie the like.

The Fathers, saithe he, spake not hereof in moste exacte vvise. Perhaps they had not Learned theire Logique Rules, or vnderstoode not the Principles of Natural reason, no not so mutche, as a childe maie easily vnderstand: but vsed Sub∣stance for Accidentes: Accidentes for Substance: and one thinge for an other: as menne that knewe not, what they saide. In deede, M. Hardinge, this is not, as you saie, Exacte vvise: It séemeth rather to be, Exacte folie.

Ye adde further, Damascene saithe, Substance is euery that, what so euer by it selfe is beinge, and hathe no beinge in an other. What needed you here to allege Dama∣scene? Children know, that Aristotle, and others longe before him wrote the like. Notwithstandinge to this Maior ye set a Minor of your owne. These Ac∣cidentes, saie you, haue theire beinge by them selues: and be not staide in any o∣ther thinge. O, M. Hardinge, this thinge woulde haue had somme better proufe. Why allege you not, either S. Augustine, or S. Ambrose, or S. Chrysostome, or S. Hierome, or somme other Catholique Father to this pourpose? Your sim∣ple woorde is no good warrante. Ye proue that thinge, that is Vniuersally confes∣sed, and needed no proufe: but that ye shoulde proue, ye leaue vnproued. This in Sophistrie is called Petitio Principij. The simplest shifte, that can be vsed.

Damascenes Maior is Confessed, and true. But your Minor, and Conclusion, are bothe Vntrue. For whereas you saie of your selfe: The Accidentes haue their Beinge by them selues: wee saie, the same Accidentes haue theire Beinge in the Breade, and Wine, as in theire Subiectes. Sundrie of your owne felowes haue saide,* 1.16 Accidentia illa sunt in Aere, tanquam in Subiecto: These Accidentes are in the Aire, as in theire Subiecte. Therefore by theire iudgement, they haue not theire Beinge, as you saie, by them selues. You maie also remember, that your Maister him selfe neuer durste precisely to determine this mater: but onely passeth it ouer darkely, and doubtefully, as beinge not wel resolued, what to saie. His wordes be these: Mihi videtur fatendum, Accidentia illa existere sine Subiecto: It seemeth vnto me,* 1.17 or, es I can gheasse, these Accidentes haue theire Being without a Subiect.

Notes

• * 1.1

  Cyprian. De Simplicit. Prae∣latorum.
• * 1.2

  Irenae. lia. ca. 1. In eodem Cap. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysostom. in Epist. ad Hebrae. Homil. 21.
• * 1.3

  Tertull. Aduer∣sus Marcion. Lib. 2.
• * 1.4

  Abbas Extrae. De Clericis Coniu∣gatis. Cū Olim. Pupilla Oculi. Pag. 14.
• * 1.5

  Ambros. De E∣lia, & Ieiunio. Cap. 3.
• * 1.6

  Tertull. De Baptismo. This is one of Tertulli∣ans errours.
• * 1.7

  Getasius contra Eutychetem.
• * 1.8

  De Con. Dist. 2. Hoc est. quod di∣ci••us.
• * 1.9

  Cyprian. De vnctione Chris∣matis.
• * 1.10

  De Con. Dist. 2. Species.
• * 1.11

  Arti. S. Diul. 26. Et Articul. 10 Diuis. 4.
• * 1.12

  Theodoret. in 2. Dialogo, Incon∣fusus. August contra Maximin. Lib. 3. Cap. 22.
• * 1.13

  Chrysostom. Ad Caesarium.
• * 1.14

  Theodoret, Dia∣lo. 1.
• * 1.15

  Nature: Vertue.
• * 1.16

  De Con. dis. 2. Species. In gloss.
• * 1.17

  4. Senten. dis. 22 Si autem.