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.

S. Augustine saith, Christus ferebatur in manibus suis. Christe was borne in his owne handes. These woordes are often alleged, and séeme at the viewe to sounde some∣what of M. Hardinges side. But beinge wel weighed, & considered, they discharge them selfe, and are soone answeared. First it is knowen, and confessed, that S. Augustine in reportinge these woordes, either by meane of the Translation, or by some other errour, was muche ouerséene, and alleged that for Scripture, that in déede neither is any portion of the Scripture, nor els where to be founde. For where he saithe, Dauid was borne in his owne handes, the very Te••te is this, Collabebatur in manibus eorum: He wente reylinge in their handes.* 1.1 And so S. Basile allegeth,* 1.2 and expoundeth the same place,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Caried a longe in the seruantes handes. And thus S. Augustine being deceiued in the Texte, was faine, to force the same to some violent Construction.

Yet saith M. Harding, S. Augustines woordes be plaine, Christe was borne in his owne handes. It is neither indifferent, nor true dealinge, thus to nippe, and to proine the Doctours saieinges: and alleginge a few woordes, to leaue out the reast, and especially suche woordes, as be material, & hable to geue light vnto the whole. For S. Augustine saith not, Christe bare him selfe Really, Substantially, and in deede in his owne handes, as it is here vntruely supposed: neither, as M. Hardinge hath added of his owne, By his diuine power, or Inuisibly: But contrary wise he ex∣poundeth him selfe by these woordes,* 1.3 Ipse se quodammodò portabat: In a manner, and after a sorte he caried I him selfe. This woorde, Quodammodò, in the Schooles is cal∣led, Terminus diminuens: whiche oftentimes in reasoning breedeth errour. For these woordes, Quodammodò, After a sorte, and, Verè, verily, or in deede, are euer contrary. So saith S. Augustine,* 1.4 Sacramentum Corporis Christi, secundum quendam modum Corpus Christi est. The Sacrament of Christes Bodie, in a certaine sorte, is the Bodie of Christe.* 1.5 And this sorte, or manner he expoundeth thus, Nisi enim Sacra∣menta similitudinem quandam earum rerum, quarum Sacramenta sunt, haberent, omninò Sacramenta non essent. Onlesse Sacramentes had somme likenesse of those thinges, where∣of they be Sacramentes, they shoulde vtterly be no Sacramentes.

Likewise saith Bertramus, Secundum quendam modum Corpus Christi est. Mo∣dus hic in Figura est, & in Imagine. The Sacrament after a certaine manner is the Bodie of Christe: This manner standeth in a Figure, and in a Representation. So likewise the very Barbarous Glose vpon the Decrées expoundeth the same:* 1.6 Coeleste Sacramentum, quod verè repraesentat Corpus Christi, dicitur Corpus Christi, sed impropriè. Vnde dici∣tur, suo modo: sed non rei veritate, sed significante Mysterio: vt sit sensus, vocatur Cor∣pus Christi: id est, Significat Corpus Christi. The Heauenly Sacrament, whiche verily dooth represent the Fleashe of Christe, is called Christes Bodie: but not in plaine kinde of speache. Therefore S. Augustine saith, Suo modo, after a sorte: which is, not in the very trueth of the mater, but by a Mysterie signifieinge: that the meaninge be thus, It is called the Bodie of Christe, bicause it signifieth the Bodie of Christe. Touchinge the thinge, that Christe helde in his hande, S. Augustine confesseth, it was Breade: for thus he writeth,* 1.7 Quamuis Panem, quem Dominus gestauit in manibus, oculis suis non a∣spexerint. Albeit they neuer saw with their eies the Breade, that the Lorde helde in his handes. Yet the same Breade, bicause it is a Sacrament of Christes Bodie, after a sorte, as S. Augustine saith, is also called Christes Bodie. Thus dooth S. Au∣gustine oftentimes vse this woorde, Quodammodò. For example, he writeth thus:* 1.8 Ecclesia, quos lucrata fuerit aliquo modo, eos manducat quodammodò. The Churche after a sorte eateth them, whom by any meane she hath gotten. And againe vpon the same Psalme, Quid est haerere Cornibus, nisi quodammodò Crucifigi? Figura est ista de Christo. What was it els, that the weather was tied by the hornes, but after a sorte to be Crucified? Therefore this is a Figure of Christe. In this sense S. Augustine saith, Christe, Quodammodò, After a sorte, not Uerily, or in déede, but in a Sacra∣ment, or in a Figure bare him selfe in his handes.

But M. Hardinge wil replie:* 1.9 S. Augustine saith thus, Hoc quomodò intelliga∣tur in ipso Dauid secundum Literam non inuenimus: in Christo autem inuenimus. How this may be taken in Dauid him selfe, accordinge to the letter, wee finde not. But in Christe we finde it. Therefore, he wil say, this must be verified in Christe, euen accordinge to the letter.* 1.10 This errour riseth of y^e misunderstandinge of these woordes of S. Augu∣stine, Secundum literam: Whiche sometime are vsed for the Literal Sense, or the very sounde of the bare woordes: sometime for the Historical Sense, that is to say, for the course, and tenoure of the storie. Now saith S. Augustine, that Dauid shoulde any way beare him selfe, Secundum literam, Accordinge to the Storie written of him, it dooth not appeare: but that Christe, After a sorte, that is, by way of a Sa∣crament, thus caried him selfe, euen in the Storie of the Gospel, whiche is to say, Secundum literam, it doothe appeare. And that these wordes, Secundum literam, be oftentimes thus vsed, any man may soone perceiue, that shal diligently note, and consider the Ancient Fathers. First S. Augustine in the place alleged, vttereth this mater of Dauid, in this sorte: In regnorum libris, vbi omnia nobis scripta sunt, quae pertinent ad res gestas Dauid, non inuenimus hoc.* 1.11 In the Bookes of the Kinges, where as al thinges are written to vs, that perteine to the dooinges of Dauid, this thinge wee finde not. And againe in the same place, Christus cum commendaret Corpus, & Sangui∣nem suum,* 1.12 Humilitatem suam commendauit, in eo, quod in ipsa Historia Scriptum est in illo quasi furore Dauidis,* 1.13 When Christe recommended vnto vs his Bodie, and Bloud, he recommended vnto vs his Humilitie, in that thinge, that is written in the very Storie touching that madnesse of Dauid. This is it, that S. Augustine meante by these woordes, Secū∣dum Literam. Now, y^• this woorde, Litera, is often taken for y^• Storie, it doth many waies appeare.* 1.14 S. Augustine saith thus, Ambrosius cum tractaret hunc locum. ait: nec Historia, nec Litera ••ocet, Mariam gladio finiuisse vitam. Ambrose writinge hereof, saith thus: Neither the Storie, nor the Letter doth teach vs, yt Marie was slaine with a swearde. So S. Hierome, Escam dedit timentibus se. He gaue foode to them, that feare him. In

the time of hunger he feadde Elias: in the wildernes he rained Manna vnto the Iewes:* 1.15 He addeth, Et hoc secundam Literā. And this accordinge to the Letter:* 1.16 which is, accordinge to the Storie. So likewise S. Gregorie, Subditur, quod de eo mini∣mè scriptum legitur: Effudit in terram vise era mea: Ex qua re necesse est, vt, dum hae•• Iuxta Literam inuenire non possumus, ea, quae in verbis eius Secundum historiam sonant, iuxta Spiritum inquiramus. Thus S. Augustine vseth these woordes, Secundum Literam, not for the Literal Sense, as these Men woulde faine haue it, but for the Recorde, and knowlege of the Storie written of Dauid. M. Hardinge shoulde haue remembred, that misunderstandinge of his Doctour maketh no sufficient proufe.

How be it, it is muche to be feared, that M. Hardinge of purpose leafte out this woorde, Quodammodo: and not of ignorance, but witingely, and willingely misreported, and falsified S. Augustines meaninge. Certainely S. Augustine hath not one of al these woordes, neither, By Diuine Power: nor, Inuisibly: nor, Nature gaue place: nor, Christes Bodie was in moe places, then one.

Notes

• * 1.1

  1. Samuel. 21.
• * 1.2

  Basil. in Psal. 33.
• * 1.3

  Quodammodo▪
• * 1.4

  August. epist. 23. ad Bonifa.
• * 1.5

  Ibidem.
• * 1.6

  Bertramus De Sacramen Eu. De Consecra. Dist. 2. Hoc est. In Glosa.
• * 1.7

  Augus••in. De verbis Domini in Euangelium Matthae. Sermo. 33.
• * 1.8

  Augustin. in psal. 30.
• * 1.9

  Augus••in. in Psal. 33.
• * 1.10

  Secundum Lite∣••••m.
• * 1.11

  Augustin. in Psal. 33.
• * 1.12

  Ibidem.
• * 1.13

  Concion. 2.
• * 1.14

  Augustin. De Sanctis Sermo∣ne 35.
• * 1.15

  Being in a Mysteri••.
• * 1.16

  Hi••ronym. in Psal. 110. &. 111. Gregorius in Iobum. li. 13. c. 6.