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.

Here is imagined an other strange kinde of Figures. For Christes Bodie it selfe is now become a Figure. But Hilarius saith, Figura est, quod extrà videtur: The Figure is that, is seene outwardly. And S. Augustine saith, Signum est, quod spe∣ciem ingerit òculis.* 1.1 A Signe is a thinge, that offereth a sight vnto the eies. Wherefore, by M. Hardinges iudgement, Christes very Bodie appeareth outwardely, and is séene in the Sacrament with our Corporal eies. If so, how then is it there secretly, as he saide before, and vnder couerte? If not, how then can it be called a Figure? In confessinge the one, he must needes denie the other. If Christes Bodie be a Fi∣gure, it is not in Couerte: If it be in couerte, it is not a Figure.

He wil say, The Accidentes, and shewes are Figures of Christes Bodie there hiddē. And againe, The same Bodie so Inuisibly hidden, is a Figure of that Bodie that died Uisibly vpon the Crosse. Thus, where as others may not once name any Figure in these cases, it is lawful for M. Hardinge, to heape Figure vpon Figure: and that not suche Figures as haue beene vsed by any the Ancient Fa∣thers, but suche as he him selfe for a shift can best diuise.

Tertullian, saith M. Harding, supposeth, that Christe, when he had y^e Breade in his hande, and saide, Hoc, This, shewed onely the Uisible Accidentes, and For∣mes of Breade, as if Christe had saide, This Whitenesse, this Roundenesse, this Breadth, this Lightnesse &c. is my Bodye: By whiche skilful construction it must néedes fo∣low, that Christe had a Bodie made of Accidentes.

How be it, (saith M. Hardinge) this Interpretation of Tertullian in deede is not according to the right sense of Christes woordes. Hereby it appeareth what affiance M. Hardinge hath in the iudgement of this learned Father. After so many faire woordes, he beginneth vtterly to mislike him, and concludeth in the ende, that he wrote, he knew not what: and tooke vpon him to expounde Christes woordes, and yet vn∣derstoode not, what Christe meante: and that, not in any deepe Allegorie, or other Spiritual, or secrete meaning, but euen in the very Literal Sense, and outwarde sounde of Christes woordes. And thus Tertullian is charged, not onely with Ig∣norance, but also with Presumption.

But if, as M. Hardinge saith, Tertullian vnderstoode not Christes meaning, what if some man woulde likewise say, M. Hardinge vnderstandeth not Tertul∣lians meaninge? And what if the simple Reader vnderstande not M. Hardinges meaninge? It were to muche to say further, M. Hardinge vnderstandeth not his owne meaninge. Uerily Tertullian not once nameth any one of al these M.

Hardinges strange Fantasies, neither Forme, nor Accident, nor Uisible, nor In∣uisible, nor Outwarde Element, nor Secrete Presence, nor Really, nor Substan∣tially, nor I know not what. He wrote, and meante plainely in these cases, as o∣thers the learned Fathers wrote, and meante.

And touchinge the woordes of Christe, This is my Bodie, he saithe not, These Shewes, or Accidentes of Breade, as M. Hardinge ful vnaduisedly expoundeth him, but, this Breade is my Bodie. Wherein he hath the consent bothe of the Scriptures, and also of the Ancient Doctours of the Churche. S. Paule saith (Not the outwarde Fourme,* 1.2 or Accident, but) The Breade, that wee Breake, is the Partici∣pation of Christes Bodie. Irenaeus saithe, Panis, in quo Gratiae actae sunt, est Corpus Domini. The Breade, wherein thankes are geuen, is the Bodie of the Lorde. Origen saithe,* 1.3 Dominus Panem Discipulis dabat, dicens, Hoc est Corpus meum. Our Lorde gaue Breade vnto his Disciples, saieinge, This is my Bodie. So S. Cyprian, Vinum fuit, quod Sanguinem suum dixit. It was Wine, that he called his Bloud.* 1.4 So Chrysostome, Christus, cùm hoc Mysterium tradidit, Vinum tradidit. Christe, when he gaue this My∣sterie, he gaue wine.* 1.5 Likewise Cyrillus, Christus Fragmenta Panis dedit Discipulis. Christe gaue Fragmentes, or peeces of Breade to his Disciples. Thus Tertullian vnder∣stoode, and expounded the woordes of Christe. Wherfore it is greate folie, to charge him with this new imagination of Accidentes, and so vnaduisedly, and without cause to reprooue him, for speakinge that, he neuer spake. By these wée may the better iudge of M. Hardinges owne Exposition. For thus he saith, VVhen Christe saide, Hoc, This, he shewed not foorth the Visible Accident, or Forme of Breade, but his very Natural Bodie. It appeareth, that M. Hardinge, either litle considereth, or not muche regardeth his owne woordes. For al the reast of his side holde for most cer∣tain••, that their Transubstantiation is not wrought, before the vttering of the last Syllable. Whiche thinge notwithstanding, M. Harding contrary to a•• his fe∣lowes (I wil not say, contrary to him selfe) saith, that the Breade is turned into Christes Bodie, onely at the vtterance of the first Syllable. And so by this Newe Diuinitie, Christes Bodie is made Present, and the Sacrament is a Sacrament, before Consecration: & al is ended, before it be begonne: whiche in M. Hardinges Schooles, not longe sithence, was counted an errour aboue al errours: whiche to shifte, they were faine to diuise, Indiuiduum Vagum.

Againe, if this Pronowne, Hoc, haue relation to Christes Bodie, then must wee of force by M. Hardinges Fantasie, thus expounde the woordes of Christe: This is my Bodie: that is to say, My Bodie, is my Bodie: Whiche Exposition of M. Hardinges,* 1.6 D. Holcote saith, is vaine, and peeuish, and to no purpose.

And, where as M. Harding saith, None of al the Olde Fathers euer expoun∣ded these woordes of Christe by a Figure, I maruel, he canne so boldely vtter, and publishe so greate vntrueth without blusshinge. For he knoweth right wel, that scarcely any one of al the Olde Fathers euer expounded it otherwise.

Damascene, and Theophylacte, are very Younge Doctours, in comparison of them, that wee may iustly cal Olde: as standinge farre without the compasse of the first sixe hundred yéeres, and otherwise freight with greate errours, and sundrie folies. Therefore I thinke it not amisse, for shortenesse of time, to passe them by. Yet by the way, let vs a litle viewe M. Hardinges Logique. Thus he teacheth vs to reason: Tertullian by this Pronowne, Hoc, vnderstoode the outwarde Accident, or Fourme of Breade: Ergo, Christes Bodie it selfe is a Figure.

Notes

• * 1.1

  De Consecrat. Dist. 2. Corpus. Augustin. de Doctrina Chri∣stiana. li. 2. ca. 1. M. Hardinge Contrary to him selfe.
• * 1.2

  1 Corin. 10. Irenaeus li. 4. ca 34.
• * 1.3

  Origen. in Mat. Tractatu. 12.
• * 1.4

  Cyprian. li. 2. E∣pist. 3.
• * 1.5

  Chrysostom in Matthae hom. 83 Cyrillus in Io∣hannem. li. 4. ca. 14.
• * 1.6

  In. 4. Sen. quae. 3.