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.

M. Hardinge. The .13. Diuision.

Gregorie Nazianzene Oratione 4. in Sanctum Pascha, shewinge difference betweene the Passeouer of the Lawe, whiche the Iewes did eate, and that whiche we in the Newe Testamente dooe eate in the Mysterie of the Sacrament, and that whiche Christe shal eate with vs in the life to come, in the Kingedome of his Father, vttereth suche woordes, as whereby he calleth that we reeiue here, a Figure of that shalbe receiued there. Caeterum iam Paschae fiamus participes, Figuraliter tamen adhuc, etsi Pascha hoc veteri sit manifestius▪ Siquidem Pascha legale, audenter dico, Figurae Figura erat obscurior: at paulò post illo perfectius & putius fruemur, cum ver∣bum ipsum biberit nobiscum in regno patris nouum, detegens & docens, quae nun•• medi∣ocriter ostendit. Nouum enim semper existit id, quod nup••r est cognitum. But now (saithe he) let vs be made partakers of this passeouer, and yet but Figuratiuely as yet, albeit this passeouer be more manifest, then that of the olde lawe. For the Passeouer of the law (I speake boldely) was a darke Figure of a Figure: but er it be longe, wee shal enioye it more perfitly, and more purely▪ when as the worde (that is, the sonne of God) shal drinke the same new with vs in the Kingdom of his Fa∣ther, opening and teaching the thinges, that now he sheweth not in most cleare wise. For that euer is new, whiche of late is knowen. VVhere as this learned father calleth our passeouer, that wee eate, a Figure, whereof the law Passeouer was a Figure, terminge it the Figure of a Figure, he asketh leaue, as it were, so to say, and confesseth him selfe to speake boldely, alluding, as it seemeth, to S. Paule, or at least hauinge fast printed in his minde,* 1.1 his Doctrine to the Hebrewes: where he calleth the thinges of the life to come, Res ipsas, the very thinges them selues: the thinges of the new Testament, Ipsa•••• imaginem rerum, the very Image of thinges: and the olde Testament, Imaginis vmbram, the sha∣dow of the Image. VVhiche doctrine Naz••anzene applieth to the Sacrament of the Aultar. And his meaninge is this, that although wee be gotten out of those darkenesse of the law, yet wee are not come to the ful light, whiche wee looke for in the worlde to come, where wee shal see and be∣holde the very thinges them selues clearely, and wee shal know as wee are knowen. To be shorte, by his reporte, the Sacramentes of the olde Testament be but Figures, and Shadowes of thinges to come, the Sacramentes of the new Testament, not Shadowes of thinges to come (195)* 1.2 but Figures of thinges present, whiche are conteined and deliuered vnder them in Mysterie, but yet substan∣tially: at the ende of al, Figures in Heauen shal cease and be abolisshed, and there shal wee see

al those thinges that here he hidden, clearely face to face. And where Christe saith, that he wil drinke his Passeouer new with vs in the kingdome of his Father, Nazianzene so expoundeth that woorde, New as it may be referred to the manner of the exhibitinge, not to the thinge exhibited. Not that in the worlde to come wee shal haue an other Bodie of our Lorde, whiche now wee haue not,* 1.3 but that wee shal haue the selfe same Bodie, that now wee haue in the Sacrament of the Aultar in a Mysterie, but yet verely, and substantially, after an other sorte and manner, and in that respecte new. For so had without Mysterie, or couerture in cleare sight, and most ioyful fruition, it is new in comparison of this present knowledge.

Thus the woorde Figure reporteth not alwayes the absence of the trueth of a thinge, as we see, but the manner of the thinge either promised, or exhibited: that for as muche as it is not fully and clearely seene, it may be called a Figure. So of Origen it is called Imago rerum,* 1.4 an Image of the thinges, as in this place. Si quis verò transire potuerit ab hac vmbra, veniat ad imaginem re••ū, & videat aduentum Christi in Carne factum,* 1.5 videat ••um pontificem offerentem quidem & nunc patri hostias, & postmodum oblaturum, & intelligat haec omnia imagines esse Spiritualium rerum, & corporalibus officijs Coelestia designari. Imago ergo dicitur hoc, quod recipitur ad praesens, & intueri potest humana natura. And if any man (saithe he) can passe and departe from this shadowe, let him come to the image of thinges, and see the comminge of Christe made in Fleashe, let him see him a Bishop that boothe now offereth Sacrifice vnto his Fa∣ther, and also hereafter shal offer. And let him vnderstande, that al these thinges be Images of spritual thinges, and that by bodely seruices heauenly thinges be resembled, and set foorthe. So this, whiche is at this present receiued, and may of mannes nature be seene, is called an Image. In this saieinge of Origen this woorde Image, doth not in signification diminishe the truth of thinges, so as they be not the very thinges in deede, for the thinges that Christe did in Fleashe, were true thinges: but when they are termed the Image of thinges, thereby is signified, so farre as the condition and nature of man can beholde, and see them.

This is most plainely vttered by Oecumenius a Greeke writer, vpon these woordes of S. Paule to the Hebrewes.* 1.6 Non ipsam imaginem rerum, not the Image it selfe of thinges, Id est, veritatē rerum, that is, the truthe of thinges, saith he, and addeth further: Res appellat futuram Vi∣tam, imaginem autem rerum, Euangelicam politiam, vmbram verò vetus testamentum. Imago enim manifestiora ostendit exemplaria: adumbratio autem imaginis obscurius haec manifestat, nam haec veteris testamenti exprimit imbecillitatem. The sense of whiche woordes may thus be vttered in Englishe. S. Paule calleth the life to come, the thinges: and the or∣dinance or disposition of the thinges in the Gospel, he calleth the Image of thinges: and the olde Te∣stament, he nameth the shadow of the image of thinges. For an Image sheweth samplars more manifest: but the adumbration or shadowinge of the Image sheweth these thinges but darkely, for this dooth expresse the weakenesse of the olde Testament.* 1.7 By this place of Oecumenius wee see, that although it be proper to an Image to exhibite the trueth of thinges, and therefore by inter∣pretation he saith, Imaginem, id est, veritatem, the Image, that is, the trueth: yet the proper and right takinge of the woorde, signifieth the way, or manner of a thinge to be exhibited, not the thinge it selfe: that what the Image hath lesse then the thinge it selfe, it is to be vnderstanded in the manner of exhibitinge, not in the thinge it selfe exhibited.

Hitherto wee haue brought examples to declare, that the woordes, figure, and Image, signifie the trueth of thinges exhibited in deede, though in secrete, and priuie manner.

Notes

• * 1.1

  Heb. 10.
• * 1.2

  The .195. Vn∣trueth, For this vvas neuer this Fathers mea∣ninge.
• * 1.3

  O folie. Nazian. speaketh not of the Sacrament, but of perfectiō and imperfectiō of knovvledge.
• * 1.4

  In Psal. 38. hom. 2.
• * 1.5

  This place is not ••••el applied: for these vvordes perteine no∣thing to the Sacrament.
• * 1.6

  Hebr. 10.
• * 1.7

  Nothinge of the Sacrament.