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 XXVI. ARTICLE,* 1.1 OF HIDINGE, AND COOVERINGE. (Book 26)

The B. of Sarisburie.

Or, that the Sacramente is a Signe, or Token of the Bo∣die of Christe, that liethe hidden vnderneathe it.

M. Hardinge.

That the outward forme of Bread, (255)* 1.2 whiche is properly the Sacrament, is the Signe of the Bo∣die of Christe, we confesse, yea of that Bodie, which is couertly in, or vnder the same, whiche S. Augu∣stine calleth, Carnem Domini forma Panis opertam:* 1.3 The Fleashe of our Lord coouered with the forme of Breade. But what is meant by this terme (Lyeth) we knowe not. As through Faithe grounded vpon Gods woorde, we knowe that Christes Bodie is in the Sacrament, so that it lyeth there, or vnderneathe it, by which terme it may seme a scoffe to be vttered, to bringe the Catholike tea∣ching in contempte, or that it sitteth, or standeth, we denie it. For lieinge, sittinge, and standing, no∣teth situation of a Bodie in a place, accordinge to distinction of membres, and circunscription of place, so as it haue his partes in a certaine order correspondent to the partes of the place. But after such manner the Bodie of Christe is not in the Sacrament, but without circumscription, order, and habitude of his partes to the partes of the Bodie, or place enuironninge. VVhiche manner of Being in, is abooue all reache of humaine vnderstandinge wonderouse, straunge, and singular, not defined▪ and limited by the lawes, or bondes of nature, but by the almighty power of God. To conclude, the Beinge of Christes Bodie in the Sacrament is to vs certaine, the manner of his Beinge there to vs vncertaine, and to God onely certaine.

The B. of Sarisburie.

The entrie of this Article, is the Cōclusion of y^• laste. So artificially M. Hardin∣ges Untruethes are wouen togeather. The owtwarde Fourme of Breade, saithe he, is the Sacramente. But withal he should haue added, that this Fourme, and manner of speache is onely his owne, peculiare onely to him selfe, and certaine his felowes of that side: neuer vsed by any of al the Olde Doctours, and Fathers of the Churche, either Greeke, or Latine: or Learned, or Unlearned: or Catholike, or Heretique: or one, or other.

These woordes of S. Augustine are alleged,* 1.4 and answeared before. That holy learned Father neuer saide, neither that the Fourmes, and Accidentes be the Sa∣cramēt: nor that Christes Bodie is Really hidden vnder the same: nor in this place speaketh any one woorde at al of any Accidentes.

But the woordes, wherein M. Hardinge is deceiued, are these: Forma Panis. Whiche woordes signi••••e, not the outwarde Fourmes, and Accidentes, as he vn∣truely expoundeth them: but the very Kinde, and Substance of the Breade. So S. Paule saithe,* 1.5 Christus cùm in Forma Dei esset, Formam Serui accepit: Christe beinge in the Fourme (or Nature) of God, tooke vpon him the Fourme (or Nature) of a Seruante.

By whiche woordes S. Paule meante, that Christe was very God in Substance, and that he tooke vpon him the very Substance of a Man. So S. Hierome expoun∣deth the same woordes,* 1.6 speakinge in the Personne of Christe: Declinaui ad eos de∣serens Regna Coelorum, vt cum eis vef••erer, assumpta Forma Serui: I wente downe to them leauinge the Kingedome of Heauē, that I might eate with them, hauinge taken the Fourme of a Seruante. I thinke, M. Hardinge wil not saie, Christe tooke a Bodie of Fourmes, and Accidentes, that he might be conuersante, and liue with menne.

So S. Augustine ••aithe,* 1.7 Secundum hanc Formam, non est putandus vbi{que} diffusus: Christe (not accordinge to the Shewes, or Accidentes of his Bodie, but) accordinge

to this Kinde, this Nature, and this Substance of his Bodie, maie not be thought to be ••owred, and spreadde into al places. Thus S. Paule, S. Augustine, S. Hierome, and other learned Fathers vse this woorde Forma, for Nature, and Substance: and not for Accidentes.

And as touchinge the other woorde, Operta, Coouered, S. Augustine meaneth not thereby, that Christes Bodie is Really conteined, and coouered vnder the saide Fourme, or kinde of Breade: but onely that it is there, as in a Sacramente, or in a Mysterie. In this sense S. Augustine saithe,* 1.8 Gratia Dei in Veteri Testamento velara la••ebat: The Grace of God laie hidden coouered in the Olde Testamente. And againe, In Veteri Testamento occultabatur Nouum, id est, occultè Significabatur•• The Newe Testamente was hidden in the Olde, that is to saie, It was secretely Signified in the Olde.

Here, least M. Hardinge should take these woordes strictly, and grossely, as he doothe the reste, and saie, The Newe Testamente in déede, & Really was coouered in the Olde, S. Augustine him selfe hath preuented him,* 1.9 and opened his owne meaning in this wise, as it is saide before: Occultabatur, id est, occultè Significabatur: It was Coouered, that is to saie, it was secretely Signified. By whiche exposition, beinge S. Augustines, M. Hardinge might haue learned likewise to expounde these woor∣des, Caro operta forma Panis, id est, occultè Significata: The Fleashe coouered in the Fourme, or Substance of Breade: that is to saie, Priuily Signified in the Forme, or Substance of Breade.

But M. Hardinge thought it best, to leaue the mater, and to make his quarel to the woordes, This woorde, Liethe, saith he, importeth a scoffe, wherewith to bringe his Catholique teachinge into contempte. Uerily this must needes be a marueilous tender, and a miserable Doctrine, that maie no waies be touched without suspicion of a scoffe. But why is he more angrie with vs, for vtteringe these woordes, Liethe hidden, then he is with his owne Doctours vtteringe the same?

In his Glose vpon the Decrees it is written thus, Species Panis,* 1.10 sub qua lat••t Corpus: Species Vini, sub qua later Sanguis: The Fourme of Breade, vnder whiche is hiddē the Bodie: The Fourme of Wine, vnder whiche is hidden the Bloude. These be his owne felowes woordes: they are not ours.

VVillihelmus Hasfliginensis one of M. Hardinges Newe Doctours saith thus,* 1.11 Quaerite Dominum, dum inueniri potest. In Templo inuenitur Materiali: Ibi latet sub Spe∣cie Panis: Seeke the Lorde, while he maie be founde. He is founde in the Material Churche of stoane: There he is hidden vnder the Fourme of Breade.

An other like Doctour saith thus, Ibi est Corpus Christi in tanta quantitate, sicut fuit in Cruce. Vnde mirum est, quomodò sub tam modica Specie tantus homo lateat:* 1.12 The Bodie of Christe is there, as greate in quantitie, as he was vpon the Crosse. Therefore it is marueilous, how so greate a man can be hidde vnder so smal a Fourme.

Yf this woorde, Hidden, so necessarily importe a scoffe, then must M. Hardinge needes thinke, that his owne Doctours scoffe at him, and laugh him to scorne. Cer∣tainely, it is no indifferent dealinge, the woordes beinge al one, so fauourably to allowe them in his owne bookes, and so bitterly to mislike them in al others.

Perhaps he wil saie, It is no Catholique Fourme of speache, to saie, Christe liethe in the Sacramente. And yet I sée no greate reason, but it maie stande as wel with the Catholike Doctrine, to saie, Christe liethe in the Sacrament, as, Christe sittethe in the Sacramente. Yet Iohannes a S. Andrea, a greate Doctour, and a special Patrone of that side, is wel allowed to write thus, and that without any manner control∣mente, or suspicion of scoffe: Id temporis contentio nulla erat,* 1.13 vtrùm Corpus Christi in∣sideret Eucharistiae: At that time there was no strife, whether Christes Bodie were Sittinge in, or vpon the Sacramente, or no. Thus was it lawful for him to write: and his wri∣tinges are taken for good, and Catholike.

But M. Hardinge saithe, Christes Bodie is in the Sacrament, without Circumscription, or Respecte of place, Strangely, VVoonderously, and Singularely, and by the might of Goddes Omni∣potent power: and the manner of his Beinge there is knowen onely vnto God. These be faire, and orient, and bewtiful colours, but altogeather without grounde: and, to vse the termes of M. Hardinges Religion, they are nothinge els, but Accidentes, and Shewes without a Subiecte.

It is a strange, and a marueilous mater, that this presence of Christe in the Sacrament, beinge so certaine, and so singulare, as M. Harding seemeth to make it, yet al the Olde Learned Catholique Fathers should so lightly passe it ouer in silence, without any manner mention, as if it were not woorthe the hearinge: or that M. Hardinge should so assuredly, and so certainely know it, and yet God him selfe should not know it: Or, that God should know it, and yet, beinge a mater so Singulare, and so necessarie to be knowen, shoulde neuer reuele the same to any, either of the Learned Fathers, or of the Holy Apostles, or make them priuie to that knowledge.

In déede, it behooueth vs to humble our hartes vnto the miracles, and maruei∣lous woorkes of God. But euery M. Hardinges fantasie is not a Miracle. The Heretique Praxeas saide, euen as now M. Hardinge saithe, Deo nihil est difficile: Vnto God nothinge is harde. But Tertullian that learned Father answeared him then,* 1.14 euen as wee now answeare M. Hardinge: Si ••am abruptè in praesumptionibus nostris v••amur hac sententia, quiduis de Deo confingere poterimus: If wee so rashly vse this sentence to serue our Presumptions (or fantasies), wee may imagine of God, what wee liste.

S. Steuen saw Christe in Heauen,* 1.15 Standinge: S. Paule saithe, Christe is now at the Right hande of God, Sittinge: whiche thinge also wee confesse in the Arti∣cles of our Faithe. But in the Sacrament, saithe M. Hardinge, Christe is Pre∣sente without any manner suche Circumscription, or Circumstance, or order of place: that is to say, as greate in quantitie, as he was vpon the Crosse, & yet nei∣ther Standing, nor Sitting, nor Lieinge, nor Leaninge, nor kneeling, nor Wal∣kinge, nor Reasting, nor Moouinge, nor hauinge any manner Proportion, or Po∣sition of his Bodie, either vpwarde, or downewarde: or backewarde, or fore∣warde: A very Bodie, and yet not as a Bodie: In a place, and yet not as in a place.

This is M. Hardinges Catholique Doctrine, without Scripture, without Councel, without Doctoure, without any likinge, or sense of Reason. Yet must euery man receiue the same at M. Hardinges hande, as the Singulare, Strange, Woonderful, Omnipotent Woorke of God.

To Conclude, Christes Bodie is in the Mystical Breade of the Holy Commu∣nion, not Really, or Corporally, or in déede, as M. Hardinge fansieth, but as in a Sacramente, and in a Mysterie: euen as the Bloud of Christe is in the Water of Baptisme.

FINIS.

Notes

• * 1.1

  Forma. Operta.
• * 1.2

  The .255. Vn∣trueth. For the Outvvard Fourme vvas ne∣uer by any Old Father called the Sacrament.
• * 1.3

  In libro Sen••en. Prosperi.
• * 1.4

  In the .12. Arti∣cle, and .14. Di∣uision.
• * 1.5

  Philippen. 2.
• * 1.6

  Hieronym in O••ce. lib. 3. cap. 2.
• * 1.7

  Augustin. ad Dardan. Epist. ••7.
• * 1.8

  Augustin. De Spiritu & Li∣tera cap. 15.
• * 1.9

  Augustin. De Baptis. contr•• Donat. li. 1. c. 15.
• * 1.10

  De Con. Dis. 2. Hoc est. In Glo∣sa.
• * 1.11

  VVillih. Hasfli∣ginensis in Ser∣mone De Aduen tu. Vixit Anno. 1300.
• * 1.12

  Ludulphus in Vita Christi. par 2. ca. 56.
• * 1.13

  Iohan. ••. S. An∣drea in Epistola ante Liturgias.
• * 1.14

  Tertull. contra Praxeam.
• * 1.15

  Actor. 7. Colossen. 3.