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.

In this saieinge of S. Augustine M. Hardinge séemeth specially to note these thrée woordes, Forma, Operta, and Inuisibilis: whiche beinge answeared, I hoape the force of his collection wil soone appeare. Firste, if M. Hardinge wil saie, that this woorde, Forma, must néedes be taken for the outwarde Shewe, and Appearance of Breade, then muste he néedes fal into a great inconuenience, and become either a Patrone, or a Scholar of the Olde Heretique Marcion, who vpon the very same woorde erected his Heresie: and of these woordes of S. Paule, Formā serui suscepit, reasoned then, as M. Hardinge dooeth nowe, Ergo, Christe had nothing els, but the outwarde Forme, and Appearance, or Shape of a Mans Bodie. But it is knowen to the Learned, that as wel emonge the Philosophers, as also emonge the Olde Catholique learned Fathers, these woordes, Forma, and Species, are taken, not onely for the outwarde Appearance, but also for Nature, and Substance if selfe. So S. Hierome imagineth Christe to say,* 1.1 Declinaui ad eos deserens Regna Coelo∣rum, vt cum eis vescerer, assumpta Forma Hominis: I went downe vnto them, leauinge the Kingedomes of Heauen, that I mighte eate with them, hauinge receiued the Forme of Man. I leaue S. Augustine, S. Ambrose, and other like Authorities. This ma∣ter is prooued more at large in the tenthe Article, and sixthe Diuision. By these ••ewe it may appeare, that this woorde, Forma, importeth, not onely a Shewe, but also the very Substance of the Breade.

In the seconde woorde, Operta, whiche signifieth Coouered, M. Hardinge wi∣tingly dissembleth his owne learninge, & woulde seeme not to know the manner, & nature of al Sacramentes: whiche is, to offer one thinge outwardly vnto our sen∣ses, and an other inwardly to our minde. Hereof there is sufficiently spoken before, in the Seconde,* 1.2 and Eighthe Diuision of this Article. Chrysostome saithe, In Sen∣sibilibus Intelligibilia nobis tradidit. In Sensible, and Outwarde thinges, Christe hath geuen vs thinges Spiritual. And for Example he addeth, Sic & in Baptismo: So it fareth in the Sacrament of Baptisme. Thus S. Augustine saithe, The godly of the Jewes vn∣derstoode Christe in their Mann••. In like sorte Origen speaketh of the letter of the Scriptures,* 1.3 Corpora Prophetarum colunt posita in Libris, & Literis, quasi in quibusdā Sepulchris. They honour the Bodies of the Prophetes laied in their Bookes, and Letters, as if it were in certaine Graues. So S. Augustine, Sensus in Litera manet, & per Literam vindetur: The Sense lieth in the Letter, and by the Letter it is seene. So Nicolaus Caba∣silas, Spiritus celatur in Litera: The Sprite of God is hidden in the Letter. I thinke, M. Hardinge in these speaches wil not necessarily require any Corporal, or Real Presence.* 1.4 Thus S. Gregorie saithe, Christus in se ipso immortaliter, & incorrupti∣biliter viuens, iterum in hoc Mysterio moritur. Christe liuinge in him selfe immortally, and without Corruption, dieth againe in this Mysterie.* 1.5 Whereupon the Glose saithe, Mo∣ritur, id est, Mors eius Repraesentatur: Christe dieth, that is to say, his Death is represented. Nowe, as Christe dieth in the Sacrament, so is his Bodie Present in the Sacra∣ment.* 1.6 But Christe dieth not there Really, and in déede: Therefore Christes Bo∣die is not there Really, and in déede.

I thought it needeful to vse the moe Examples in this behalfe,* 1.7 for that this place of S. Augustine* 1.8 seemeth to carrie the greatest force of al others. But as S. Augustine saithe here, Christes Bodie is hidden vnder the Forme, or Kinde of Breade, euen so he saithe, Gratia Dei in Veteri Testamento velata latebat: The Grace of God laye hidden in the Olde Testament. Euen so S. Gregorie saith,* 1.9 Vt palea frumentum, sic Litera tegit Spiritum: As the Chaffe hideth the Corne, so the Letter

hideth the Sprite.* 1.10 Euen so againe S. Augustine saith,* 1.11 In Veteri Testamēto occultaba∣rur Nouum. The Newe Testamēt was hidden in the Olde. But he expoundeth him self, Occultabatur, id est, occultè Significabatur. It was hidden, that is to saie, it was secretely Signified. And thus by S. Augustines owne Woordes, and exposition we maie li∣kewise saie, Caro Christi Operta, id est, occultè Significata: Christes Fleashe, is priuily hidden, that is to saie, as S. Augustine expoundeth it, ••t is priuily Signified.

Thus the Sacrament of Christes Fleashe, whiche, accordinge to the Doctrine of S. Augustine, beareth the name of that thinge, that it Signifieth, is called Chri∣stes Fleashe, Inuisible, Spiritual, and onely to be conceiued by vnderstandinge. For the whole worke hereof perteineth,* 1.12 not vnto the mouth, or teethe, as S. Au∣gustine saith, but onely to Faith, and Sprite. And therefore the same S. Augustine expoundinge these woordes of Christe, Who so eateth of this Breade, shal not die, saith thus:* 1.13 Quod pertinet ad Virtutem Sacramenti, non quod pertinet ad visibile Sacra∣mentum. Qui manducat intus, non foris: qui manducat in Corde, non qui premit dente. That perteineth to the Effecte, and Vertue of the Sacrament, not that perteineth to the Visi∣ble Sacrament. He that eateth inwardly, not outwardly: that eateth with his harte, not that presseth with his teeth. Likewise he saith of Moses, Aaron, and Phinees, and others the Faithful of that time: Visibilē cibum (Manna) Spiritualiter intellexerunt. Spiritua∣liter esurierūt, Spiritualiter gustauerūt. They vnderstoode Manna, that Visible meate, Spi∣ritually: they hungred it Spiritually: they tasted it Spiritually. By these woordes, Intus, Inwardly: In Corde, in the harte: Spiritualiter, Spiritually, S. Augustine expoun∣deth the meaninge of this woorde, Inuisibiliter, Inuisibly. Therefore Chrysostome saith,* 1.14 Mysterium appellatur, quia aliud videmus, aliud credimus. Nam huiusmodi est My∣steriorum nostrorum natura. It is called a Mysterie, bicause we see one thinge, and beleue an other. For suche is the Nature of (Baptisme, and our Lordes Supper, which are) our Sacramentes, or Mysteries. So saith S. Ambrose,* 1.15 as is alleged before: The Water of the Holy Fonte hath washed vs: the Bloude of Christe hath redemed vs: Alterum igitur In∣uisibile, alterum Visibile Testimonium, &c. The one Witnes is Inuisible, the other is Visible. So the olde Father Origen saith,* 1.16 S. Iohns Baptisme was Visible: but Christes Baptisme is Inuisible.

As it is the Mysterie of Baptisme, so is it also in the Mysterie of Christes Bodie. As Christes Bloude is Inuisible, wherewith we are washed, so is Chri∣stes Fleashe Inuisible, wherewith we are feadde. And as this Inuisible washinge in Christes Bloude, representeth vnto our mindes the Bloude of Christe, that was Uisibly sheadde for vs: so the Fleashe of Christe, that is Eaten Inuisibly, re∣presenteth vnto vs that Uery Fleashe of Christe, that was Uisibly, and Sensibly nailed, and torne vpon the Crosse. And thus S. Augustines meaninge maie wel stande vpright, without any Newe Secresie, or Real, or Fleashely Presence.

Notes

• * 1.1

  Hieronym. in Ose••. li. 3. ca. 11.
• * 1.2

  Chrysostom. in Matthae. hom. 83. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  Augustin. de v∣tlitate Poeni∣tentiae: In Man∣na Christum in∣tellexerunt.
• * 1.4

  Origen in Mat∣thae. Tractat. 26.
• * 1.5

  Augustin. de Spiritu & a∣nima. ca. 2.
• * 1.6

  Nicolaus Caba∣silas.
• * 1.7

  De Conse. dist. 2. Quid sit Sāguis.
• * 1.8

  August. de Spi∣ritu & litera. ca. 15.
• * 1.9

  Gregori. in pro∣logo in Cantica.
• * 1.10

  Inuisibly.
• * 1.11

  August de Bap∣tismo contra D•• natistas. li. 1. c. 15.
• * 1.12

  August. de Con. dis. 2. Vt quid.
• * 1.13

  Augustin. in Io∣han. tractat. 26.
• * 1.14

  Chrysost. 1. Corin. homi. 7.
• * 1.15

  Ambros. de Spi∣ritu Sancto li. 3.
• * 1.16

  Origen. in L••∣cam homi. 24.