A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.

The B. of Sarisburie.

I knowe not wel, whether M. Hardinge doo this of purpose, or elles it be his manner of writinge. But this I see, that beinge demaunded of one thinge, he al∣waies turneth his answeare to an other. The question is here moued, whether Christes Bodie be Really, and Corporally in the Sacrament: His answeare is, That Chri∣stes Bodie is ioyned, and vnited Really, and Corporally vnto vs: And herein he be∣stoweth his whole treatie, and answeareth not one woorde vnto the question.

In the former Articles, he was hable to allege some forged Authorities: Some contrefeite practise of the Churche: Some woordes of the ancient Doctours, al∣though mistaken: Some shewe of natural, & worldly reason: or at the leaste wise, some coloure, or shifte of woordes. But in this mater, for directe proufe he is habl•• to allege nothinge: no not so muche as the healpe, and drifte of natural Reason.

Where he saieth, Christen people hath euer beene thus taught from the beginninge, It is greate maruel, that either they shoulde be so taught, without a teacher: or theirs teacher shoulde thus instructe them, without woordes: or such woordes shoulde be spoken, and neuer written. Uerily M. Hardinge by his silence, and wante herein, sécretely confesseth, that theis•• wo••rdes, Really, Carnally &c. in this mater of the Sacrament, were neuer vsed of any Ancient Writer. For if they were, either he, or his félowes woulde haue founde them.

But Christe saith, This is my Bodie: This is my bloude: And to put the mater out

of doubte,* 1.1 he addeth, Whiche is geuen for yowe: whiche shal be sheadde for yowe. Here••∣pon M. Harding foundeth his Carnal Presence: notwithstandinge Christ him selfe vseth not any of these woordes, nor any other woorde leadinge therevnto. And D. Fisher sometime Bishop of Rochester, a famouse man of M. Hardinges side, saith expressely, that this sense cannot in any wise be geathered of the bare woordes of Christ. For thus he writeth▪ Hactenus Matthaeus: qui & solus Testamenti Noui me∣minit. Neque vllum hic verbum positum est,* 1.2 quo probetur, in nostra Missa veram fieri Carnis, & Sanguinis Christi Praesentiam. Hitherto S. Matthewe: who onely maketh men∣tion of the Newe Testament. Neither are there any woordes here written, whereby it maie be prooued, that in our Masse is made the very presence of the Bodie, and Bloude of Christ. And further he auoucheth it thus, Non potest igitur per vllam Scripturam probari. There∣for it cannot be prooued by any Scripture. Here we see greate varietie of iudgement in M. Hardinges owne side, and that in maters of greatest weight. M. Hardinge thin∣keth his Carnal Presence is proued sufficiently by these woordes of Christ, This is my Bodie: D. Fisher contrary wise saith, It cannot be prooued, neither by these woordes of the Scripture, nor by any other. And yet it was euer thought, M. Fisher was as learned in euery respecte, as M. Hardinge.

And, albeit M. Hardinge laie suche holde vpon these woordes of Christ, as if they were so plaine, yet others of his frendes by theire diuerse, and sundrie Construc∣tions touchinge the same, haue made them somewhat darke, and doubteful, and cannot yet throughly agree vpon them. Some of them saie, Christes Natural Bodie is in the Sacrament, howe be it not Naturally: Some others saie,* 1.3 It is there bothe Naturally, and also Sensibly:* 1.4 Some of them saie precisely, Neuer man vsed either of these two termes, Naturally, or Sensibly, in this case of Christes Presence in the Sacrament. Yet others of them put the mater out of doubte, and saie, Christ is there present Naturally:* 1.5 And in the Councel holden in Rome vnder Pope Nicolas. 2. it was determined, and Be∣rengarius forced to Subscribe, That Christ is in the Sacrament Sensibly, or, as they the•••• grossely vttred it in Latine, Sensualiter. Some of them saie, Christes Bodie is not diuided, or broken in the Sacrament,* 1.6 but onely the Accidentes: But Pope Nicolas, withe his whole Councel saith, Christes Bodie it selfe is touched withe fingers, and diuided, and bro∣ken, and rente withe teethe, and not onely the Accidentes. Thus to leaue other moe con∣trarieties, it is plaine hereby, that the best learned of that side, are not yet fully agreed vpon the sense of Christes woordes: notwithstandinge their suiters, and wel willers are otherwise persuaded of them.* 1.7 And dothe M. Hardinge beleue, that Christian people were throughly resolued herein, when their Doctours and Tea∣chers were not resolued: or that the Scholars were better instructed, then their Maisters?

Nowe, if this Article cannot be prooued, neither by any woordes of the Scrip∣tures, as D. Fisher saith, and as it further appeareth by the dissension of the Tea∣chers, nor by any one of al the Olde Doctours, & Fathers, as M. Hardinge graun∣feth by his silence: then maie Godly, and Catholique Christian people wel staie their iudgementes, and stande in doubte of this Carnal, and Fleashely Presence. In deede the question bitweene vs this daie, is not of the Letters, or Syllables of Christes Woordes: for they are knowen, and confessed of either partie: but onely of the Sense, and Meaninge of his woordes:* 1.8 which, as S. Hierome saith, is the very pith▪ and substance of the Scriptures. And the Lawe 〈◊〉〈◊〉selfe saith, In fraudem Legis facit, qui saluis verbis Legis, Sententiam eius circumu••ri••••. He committeth fraude against the Lawes, that, sauinge the woordes of the Lawe, ouerthroweth the meaninge.* 1.9 And S. Au∣gustine seemeth herein to finde faulte with certaine in his time. His woordes be these, Cum in vnam part••m procliuiter ire co••perint, non cespiciunt Diuinae authoritatis alia testimonia, quibus possint ab illa intentione reuocari, & in ea, quae ex vtrisque tempe∣rat••

est, Veritate, ac moderatione consistere.* 1.10 When they once beginne to renne headlonge of one side, they neuer consider other testimonies of Diuine authoritie, whereby they might be withdrawen from their purpose, and so might reast in that Trueth, and measure, that is tēpered, and tuned of bothe. If it be true that M. Hardinge saith, That this is the onely sense, and meaninge of Christes Woordes, That his Bodie is in such grosse sorte Really, and fleashely in the Sacrament, and that onlesse Christ meane so, he meaneth no∣thinge: it is greate wonder, that none of the Ancient Catholique Doctours of the Churche, no not one, coulde euer see it: or if they sawe it, yet, beinge so eloquent, lacked woordes, and were neuer hable to expresse it.

But he saith, It is no bare Figure, as the Sacramentaries holde opinion, And therefor he thinketh, he maie cōclude, that Christes Bodie is Really present. So might he also saie, The Sacrament of Baptisme is no Bare Figure, Therfore Christ is therein Really presente. Certainely S. Augustine speakinge of the Rocke in the wildernes writeth thus,* 1.11 Hinc est, quod dictum est, Petra erat Christus. Non enim dixit, Petra Si∣gnificat Christum, sed tanquam hoc esset: quod vtique per Substantiam non hoc erat, sed per Significationem. Therefore it is written, The Rocke was Christ. For S. Paule saith not, The Rocke Signified Christ, but as though it had beene Christ in deede: where as it was not Christ in Substance, but by waie of Signification, or by a Figure. S. Paule saith not,* 1.12 The Rocke was a Figure of Christ, but the Rocke was Christ. And S. Basile in like sorte saithe,* 1.13 Christus re vera ••etra estimmobilis, & inconcussa. Christ in deede is the suer and the firme Rocke. Yet, I trowe, M. Hardinge wil not therefore saie, Christ was Really, or Carnally in the Rocke.

Neither canne I thinke, M. Hardinge is suche a deadly enimie vnto Figures, as he woulde nowe seeme to be. For he him selfe in these fewe woordes of Christe, touchinge the Institution of this Holy Sacrament, as it shalbe shewed here after more at large, is faine to seeke healpe of sixteene, or moe sundrie Figures: and the same so strange, so grosse, and so insensible, that neither S. Augustine, nor S. Hierome, nor any other Olde Diuine euer knewe them, nor any good Gramma∣rian woulde allowe them. So many, and suche figures, it is lawful for him to di∣uise, and vse, to mainteine the Falsehoode. But for vs, in defence of the Trueth, it maie not be lawful, to vse one.

Uerily, the Olde Catholique Fathers were neuer so curiouse in this behalf, nor thought it suche Heresie, to expounde Christes woordes by a Figure. Briefly for a taste hereof, S. Augustine saith,* 1.14 Christus adhibuit Iudam ad Conuiuium, in quo Corporis, & Sanguinis sui Figuram Discipulis suis commendauit, & tradidit. Christ re∣ceiued Iudas to his banket, wherein he gaue vnto his Disciples the Figure of his Bodie, and Bloud. Likewise Tertullian saith,* 1.15 Christus acceptum Panem, & distributum Discipu∣lis, Corpus suum illum fecit, Dicendo hoc est Corpus meū, hoc est, Figura Corporis mei: Christ receiuinge the Breade, and the same being diuided vnto his Disciples, made it his Bodie: saieinge, This is my Bodie, that is to saie, The Figure of my Bodie.* 1.16 S. Ambrose saith, Ante Benedictionem verborum Coelestium alia species nominatur: post Consecrationem Corpus Christi Significatur. Before the Blissinge of the Heauenly Woordes, it is called an other kinde: after the Consecration, the Bodie of Christ is Signified. Here I must protest, That, as M. Hardinge is troubled with wante of witnes in this case, so am I op∣pressed with multitude. If I sholde allege al the reaste of the Ancient Godly Fa∣thers, that write the like, I shoulde be ouer tedious to the Reader. And an other place hereafter folowinge, wil serue more aptely to this purpose. But by the waie, Gentle Reader, I must geue the to vnderstande, that S. Augustine hereof writeth thus,* 1.17 Ea demum est miserabilis Animae seruitus, Signa pro rebus accipere: & supra Crea∣turam corpoream, oculum mentis ad hauriendum aeternum lumen leuare non posse. In deede, this is a miserable bondage of the Soule, to take the Signes in the steede of thinges, that

be signified: and not to haue power,* 1.18 to lifte vp the eye of the minde aboue the bodilie creature, to receiue the light, that is euerlastinge. And againe,* 1.19 In principio cauendum est, ne Figurat•• locutionem ad Literam accipias. Et ad hoc enim pertinet, quod ait Apostolus, Litera occi∣dit: Spiritus autem viuificat. Cum enim Figuratè dictum sic accipitur, tanquam propriè dictum sit, carnaliter sapitur. Neque vlla mors animae congruentiùs appellatur. First of al, thou must beware, that thou take not a Figuratiue speache ••ccordinge to the Letter. For thereunto also it apperteineth, that the Apostle saith: The letter killeth, the Sprite geueth life. For when the thinge, that is spoken in a Figure, is so taken, as if it were plainely spoken (with∣out Figure) there is fleashely vnderstandinge: neither is there any Deathe more fitly called, the Deathe of the Soule.* 1.20 By these woordes, Good Reader, S. Augustine sturreth vp thy senses, to consider wel, what thou doost, least perhappes thou be deceiued.

And where as M. Hardinge thus vniustly reporteth of vs, That we mainteine a naked Figure, and a Bare Signe, or Token onely, and nothinge elles, If he be of God, he knoweth wel, he shoulde not thus bestow his tongue, or hande, to beare false wit∣nes. It is written,* 1.21 God wil destroie them al, that speake vntrueth. He knoweth wel, we feede not the people of God with bare Signes,* 1.22 and Figures: but teache them, that the Sacramentes of Christ be Holy Mysteries,* 1.23 and that in the Ministration thereof Christ is sette before vs,* 1.24 euen as he was Crucified vpon the Crosse: and that there∣in we maie beholde the Remission of our sinnes,* 1.25 and our Reconciliation vnto God: and,* 1.26 as Chrysostome briefly saith, Christes greate Benefite, and our Saluation. Herein we teache the people, not that a naked Signe, or Token, but that Christes Body, and Bloude in deede,* 1.27 and verily is geuen vnto vs: that we verily eate it: that we verily drinke it:* 1.28 that we verily be reliued, and liue by it: that we are Boanes of his Boanes,* 1.29 and Fleashe of his Fleashe: that Christ dwelleth in vs, and we in him. Yet we saie not, either that the Substance of the Breade, or Wine, is donne awaie: or that Christes Bodie is let downe from heauen, or made Really, or Fleashely Present in the Sacramēt. We are taught, accordinge to the Doctrine of the Olde Fathers,* 1.30 to lift vp our hartes to heauen, and there to feede vpon the Lambe of God. Chrysostome saith, Ad alta contendat oporte••, qui ad hoc Corpus accedit. Who so w••l reache to that Bodie, must mounte on high. S. Augustine likewise saith, Quomo∣do tenebo absentem•• Quomodo in coelum manum mittam, vt ibi sedentem teneam? Fidem ••ni••te: & tenuisti.* 1.31 Howe shal I take holde of him beinge absent? Howe shal I reache vp my hande into heauen, and holde him sittinge there? Sende vp thy faith, and thou hast taken him. Thus Spiritually, & with the mouth of our Faith we eate the Bodie of Christe, and drinke his Bloude, euen as verily, as his Bodie was Uerily broaken, and his Bloude Uerily sheadde vpon the Crosse. And thus S. Augustine, and S. Chrysostome, and other holy Fathers taught the people in theire time to beleue. In deede the Breade, that we receiue with our bodily mouthes, is an carthly thinge, and therefore a Figure: as the water in Baptisme is likewise also a Figure: But the Bodie of Christ, that thereby is represented, and there is offred vnto our Faith, is the thinge it selfe, and no Figure. And in respecte of the glorie thereof, we haue no regarde vnto the Figure. Therefore S. Bernarde al∣ludinge to the same, saith thus,* 1.32 Annulus non valet quicquam: haereditas est, quam quae∣rebam. The sealinge ringe is nothinge worth: it is the inheritance, that I sought for.

[ 1] To conclude, three thinges herein we must consider. First, that we put a diffe∣rence bitweene the Signe, and the thinge it selfe, that is signified.

[ 2] Secondly, that we seeke Christ aboue in Heauen, and imagin not him to be present bodily vpon the Earth.

[ 3] Thirdly, that the Bodie of Christ is to be eaten by Faith onely, and none otherwise.

And in this last pointe appeareth a notable difference bytweene vs, and M.

Hardinge.* 1.33 For wée place Christe in the harte, according to y^e Doctrine of S. Paule:* 1.34 M. Harding placeth him in the mouthe. Wée say, Christe is eaten onely by Faithe: M. Hardinge saith, He is eaten with the mouthe, and teeth. But Gods name be blessed: a greate number of godly people doeth already perceiue the vnconforta∣ble, and vnsauery vanitie of this Doctrine. For they haue learned of S. Cyprian, that Christes Blessed Bodie is Cibus mentis, non ventris: Meate for the minde, not for the belly: And they haue hearde S. Augustine say, Quid paras dentem, & ven••rē? Crede, & manducasti: What preparest thou thy tooth, and thy belly? Beleeue, and thou haste already eaten.

Now consider thou, good Christian Reader, with thee selfe, whether it be better to vse this woorde, Figure, whiche woorde hath béene often vsed of Tertullian, S. Augustine, and of al the reast of the Auncient Fathers, without controlment: or els these new fangled woordes, Really, Corporally, Carnally, &c. Which woordes M. Hardinge is not hable to shew, that in this case of beinge Really in the Sacra∣ment, any one of al the Olde Fathers euer vsed.

Notes

• * 1.1

  Dissensi∣on and Contradi¦ction of M. Har∣dings side.
• * 1.2

  Io. Fischerus cō∣tra Captiuita. Babilonicā. N. 8. &O.
• * 1.3

  D. Smythe De Eucharist.
• * 1.4

  Stephan. Gardi∣nerus.
• * 1.5

  D. Smythe. Ste. Gardiner in the Diuels So∣phistrie. fol. 6.
• * 1.6

  De Con. Dist. 2. Ego Berengarius Ste. Gardiner in the Diuels So∣phistrie. fo. 15.
• * 1.7

  De Con. Dist. 2. Ego Bereng. Ma∣nibus tra∣ctari, frangi, dentibus atteri.
• * 1.8

  Hierom. ad Ga∣la Cap. 1.
• * 1.9

  Pan. De Leg. & Senatuscon. & longa consuetud. Contra legem. August. De fide, & operib. ca. 4.
• * 1.10

  Figure.
• * 1.11

  Augustin. Super Leuiticū quaest. 57.
• * 1.12

  1. Corin. 10.
• * 1.13

  Basil. De Poeni∣tentia▪
• * 1.14

  Augustin. 〈◊〉〈◊〉Psalmum. 3.
• * 1.15

  Tertul. contra Marcionem. li. 4.
• * 1.16

  Ambros. de illi•• qui initiantur Mysterijs. Cap. Vltimo.
• * 1.17

  Augusti de Do∣ctrina Christia∣na li. 3. Cap. 5. The Bondage of the Soule.
• * 1.18

  Figure.
• * 1.19

  Ibidem.
• * 1.20

  The Deathe of the Soule.
• * 1.21

  Deutero. 5.
• * 1.22

  Exod 20.
• * 1.23

  Psalm. 5.
• * 1.24

  Galat. 3.
• * 1.25

  Roman. 5.
• * 1.26

  Chrysost. ad po∣pulum Antioch.
• * 1.27

  Hom. 60.
• * 1.28

  Ephes. 5.
• * 1.29

  1. Iohn. 4.
• * 1.30

  Sursum corda. Chrysost. in. ••. Corint. 10. Hom. 24.
• * 1.31

  Augustin. in Io∣han. tractat. 50.
• * 1.32

  Bernard. De Coena Domini.
• * 1.33

  Figure.
• * 1.34

  Ephes. 3.