A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.

Iewel. Pag. 88.

VVhere ye fantasie that the Bodie of Christe in the Sacramente hath in it, selfe neither. Fourme, nor Proportion, nor Limitation of place, nor Distinction of partes, S. Augustine telleth you, Spatia locorum tolle, &c. Take awaie from Bodies Limitation of place, and the Bodies wil be no where:* 1.1 And bicause they be nowhere, they wil be no∣thing. Take awaie from Bodies the qualities of Bodies, there wil be no place for them to be in: and therefore the same Bo∣dies muste needes be no Bodies at al. Hereof vve maie conclude, that the Bodie of Christe, vvhich you haue imagined to be contiened grosly, and carnally in the Sacrament, for as much as by your ovvne confession, it hath neither Qualitie, nor Quantitie, nor Fourme, nor place, nor proporti•••• of Bodie, therefore by S. Augustines doctrine, it is no Bodie.

Harding. Answer to the Obiection made out of S. Augustine to Dar∣danus against the real presence of Christes Bodie in the Blessed Sacrament.

* 1.2THE great confidence you haue in S. Au∣gustines two sayinges in his 57. Epistle to Dardanus, may much better serue your turne to skirmish with Brentius a Master of youres,* 1.3 and a graund Captaine emong the Lutherans, who spareth not by pub∣lique write to teache the world, that Christes Humanitie is euerie where as his Diuinitie is, then against the Catho∣lique

doctrine of Christes Bodily presence in the Blessed Sacrament, wherein no suche errour is allowed, that Christes humanitie should be euery where with his God∣head, but it is auouched, that Christe by his omnipo∣tent power, doth make his Bodie present in as many places, as the Blessed Sacrament is duely,* 1.4 and rightly consecrated.

You are not ignorant M. Iewel, but that you know, that God by his special power hath suspended from diuers sortes of Bodies, sundrie natural Qualities, as he did suspende the action of burning from the Fire, as wel in the Bushe that Moyses sawe, as in the firie Fournaice, where the three Children were saued: the fluxilitie of water bothe in the Redde Sea being diuided, and geuing passage to the Children of Israel safely to goo throughe, and in the Riuer of Iordane:* 1.5 the verie force of natural heate bothe in his owne Bodie, and in Moyses, and in Helias Bodies, when they fasted fortie daies, and fortie nightes: the peise, and the weight of his owne bodie, when he walked vpon the water:* 1.6 the grossenesse of his owne Bodie in his Transfigura∣tion.* 1.7

If suche qualities, whiche doo naturally followe the state of al Bodies, maie for a time be suspended, or ta∣ken awaie by Goddes Omnipotent power:* 1.8 why maye not Extension of place, and Limitation, whiche are mere Accidental to al Bodies, be as wel suspended? Bo∣dies doubtelesse leafte to their owne Common nature, haue alwaies the state, that S. Augustine speaketh of in his Epistle to Dardanus. But the precious Bodie of our Sauiour made present in the Sacrament, not by common

natural action apperteining to Bodies, but by the special working of God Omnipotent, farre passing al natural power, is not bounde to that state, or condition.

* 1.9And whereas M. Iewel thinketh, I must take a daie to answere a peeuishe question that he moueth, why Christes Bodie in Fourme, maie not as wel be in many places, as the same in Substance: to this que∣stion I answere without suche great delaie as he appoin∣teth, that there is no Contradiction implied, including any impossibilitie to God, if I should graunte, that one Bodie, as wel in Fourme, as in Substance, might be in diuers places at once by Goddes incomprehensible power.

* 1.10But the Controuersie at this time lieth not be∣twixte vs for the right vnderstanding of S. Augustines place to Dardanus, what maie be by Goddes omnipotent power: But in what state, and Condition the Bodie of Christe is now, being vnited with the Godhed, whe∣ther it be onely by the force of that Coniunction eue∣ry where, as the Godhed is. To this Question S. Au∣gustine answereth, that it is not. For notwithstan∣ding it be vnited with the Godhed, yet thereupon it fo∣loweth not, it should matche the Godhed in being eue∣rywhere with the Godhed, which errour your graund Captaine Brentius is not afraid to defende. Against whom for the refutation of that pointe,* 1.11 Peter Martyr of condemned memorie, though a great God emong you, hath written a Pamphlet. So hath Bullinger: and Brentius againe, against Bullinger. Whereby the worlde maie see, how your Captaines, and your great Goddes doo disagree emong them selues.

The voice that is one in the origine,* 1.12 pronounced by one man, if you wil beleeue Priscian that auncient learned Grammarian, is a verie Bodie: and yet the selfe same one voice, is driuen into the eares of a thousand personnes at once, as experience teacheth you by the common course of Nature. And yet you wil needes appointe the Omnipotent power of God suche limites, as please you. Whether the Voice be a Bodie, or a Qualitie, to our purpose it maketh no matter. If com∣mon Nature be hable to driue one and the selfe same Qualitie into diuers places at one time, I truste menne wil haue grace to see, that Goddes working, who is the Author of Nature, maie as wel vse Bodies in the like case, and specially his owne glorified Bodie, being vnited with the Godhed.

Aristotle, who trauailed al together in the searche of Nature, in his disputation against them, that would needes establish Vacuum,* 1.13 * 1.14 sawe no other causes of Suc∣cessiue Motion, but onely the Fourme of the Bodie moued, the resistence of the Bodie, through the whiche the Motion was made, and the strength, or power of the Mouer, whiche being limited, might at length be wearied. These groundes being laied, he con∣cludeth against the defenders of Vacuum, that if their opinion were true, it would followe, that one Bo∣die might be in diuers places at once, for lacke of re∣sistence in the Bodie, through the whiche Motion is made.

If Aristotle by natural reason sawe none other cau∣ses of Successiue Motion, but suche as I haue tolde, and for the lacke of one of them, sawe, that one

Bodie might be in diuers places at once: what would that great Philosopher haue laid of the state of Glorious Bodies, if he had benne endewed with the knowledge of them, in whose motion he should haue founde the lacke of al his causes, no hinderance nor lette in the Fourme and Figure of the bodie glorified, to moue as it wil, no hinderance nor let in the Bodie through whiche the Motiō must passe, as it appeareth in the quicke passage of our Sauiours Bodie through the doores remaining shutte,* 1.15 without let or hinderance, no wearinesse in the power of the glorified Bodie to moue as long as it wil? If al glorified Bodies by the lacke of the impedimentes that make Successiue Motions, can not be staied by al witte that Aristotle had, but that they maie be in diuers places at once: what shal men thinke of the glorified Bo∣die of our Sauiour, whiche is now knitte in vnitie of per∣son with the Godhed?

Thus I muste sende M. Iewel being destitute of faith to Aristotle, to learne witte of him. Besides this, sith bothe the auncient Fathers that wrote with∣in the first six hundred yeres, and al Catholique Wri∣ters, that wrote sith that time, doo plainely testifie, that the Bodie of our Sauiour is verely, and really pre∣sent in the Sacrament of the Aulter, as it is wel proued by M. D. Saunder, and others, to whom I marueile M. Iewel answereth not: euery simple witted man must needes conceiue, that al suche Writers must also agnise the very real presence of our Sauiours pretious Bodie in as many places, as the Sacrament is rightly consecrated. So that now I had more neede to take a daie to awake M. Iewel out of his deepe dreames

of grosse ignorance, and infidelitie, then to consider better how to answer so Childishe a question, where∣in no Christian man seeth any difficultie. The Prophete telleth you the waie to vnderstand, what I saie, and also that the waie, that you take, shal neuer bring you to vn∣derstande, what our Religion meaneth, where he saith: Nisi credideritis, non intelligetis: Onlesse ye beleeue,* 1.16 ye shal not vnderstande. Let faith be in the foundation M. Ie∣wel, and thereupon maie you builde al that is good. You place in your foundation, your owne blinde reason, and make that the Controller of Faith, thereby deceiuing your selfe, and al that beleeue you.

What a Busines maketh M. Iewel to proue,* 1.17 that the terme, Fourme, doth signifie Substance? As though a terme, that hath many significations, as the terme, Fourme hath, ought alwaies to be taken for that si∣gnification, whiche he wil appointe, and not for that whiche aggreeth best with the right meaning of the Authours minde. No doubte Fulgentius ne∣uer meant to take the terme, Fourme, in suche a si∣gnification, that shoulde exclude Christes bodily Pre∣sence from the blessed Sacrament: in the doing where∣of he should haue benne contrarie both to him selfe,* 1.18 and to the Faith of the Catholique Churche, at that time vniuersally confessed.

Looke in the Scriptures, there shal you finde diuers Termes, that haue many significations. If He∣retiques might haue the libertie that M. Iewel clai∣meth, to appointe in euery place, where any suche Terme is vsed, what signification the same must haue: they might easily ouerthrowe al the groundes of our

Faithe. The Article of the Resurrection of our fles•••• were quite abolished,* 1.19 bicause it is written, Car•• & sangui•• regnum Dei non possidebunt, Fleshe and bloude shal not possesse the kingdome of God.* 1.20 Againe, Qui in carne sunt, Deo placere non possunt: they who are in fleshe, can not please God. In these places, and suche others, if fleshe and bloude should be taken for the substance, and not for the vicious motions, and filthie actes, that rise out of the fleshe, no man should be saued, no fleshe should be partaker of eternal life, contrarie to holy Iobs Confession and beleefe,* 1.21 who said, Et in carne mea, videbo Deum. And in myne owne Fleshe I shal see God: Where Fleshe is taken for the Substance, and not for the corruption of the Fleshe.* 1.22 Cor meum, & ca∣ro mea exultauerunt in Deum viuum, My harte, and my fleshe reioised in the liuing God: Verbum Caro fa∣ctum est,* 1.23 the worde was made fleshe: Where Fleshe is taken for the Substance. If then any Heretique would be so frowarde, as arrogantly to stand in De∣fence, that, as Fleshe is taken in these later places for the substance, euen so it must be taken in the for∣mer, as M. Iewel plaieth for the signification of this terme, Fourme: Where were the Resurrection of our fleshe to life eternal? Yea where were our Saluation? Where were our Faithe?* 1.24 Inanis esset fides vestra, inanis praedicatio nostra: Your faith were voide, our preaching also were voide, saith S. Paule.

Infinite suche places might be brought of Ter∣mes, that haue many significations, whose significa∣tion for euery place, if M. Iewel had ful authoritie to appointe at his pleasure, to serue best his owne turne:

our Faith woulde soone be quite ouerthrowen. For very shame lette M. Iewel from henceforthe leaue dallying in matters of Faith by Equiuocation of Ter∣mes. The Counterfeit personage he beareth, should put him in minde of more sadnesse, honestie, and plai∣ner dealing.

Be it, that the Ladie Interpreter,* 1.25 whome you doo praise so muche be of suche learning, vertue, and grauitie, yea hable to ouermatche your selfe also, if you putte not on your saddest countenance: yet shal you alwaie finde her giltie of vnwomanly Presum∣ption, either in translating that, whiche she vnder∣stoode not, or, if she vnderstoode it, in that she stepte a wrye for the nonce, vsing one signification of the worde, when the author meaneth the other. In which case I might with more reason, and right reprehend her, not onely of Presumption, but also of Malice, in that she woulde deceiue the ignorant Reader, then you might reprehende the lacke of manly Modestie in me, in war∣ning the Reader to take heede.* 1.26

Notes

• * 1.1

  Augu. ad Dardanū epist. 57.
• * 1.2

  The. 1. Chapt.
• * 1.3

  Brentius the autor of the he∣resie of the Vbi. quetaries.
• * 1.4

  Natural qualities suspēded from Bo∣dies by Goddes special povver. Exod. 3. Daniel. 3. Exod. 14.
• * 1.5

  Iosue. 3. Matth. 4. Exod. 34. 3. Reg. 19.
• * 1.6

  Matt. 14.
• * 1.7

  Matt. 17.
• * 1.8

  The very point of the An∣svvere.
• * 1.9

  Defence pag 88.
• * 1.10

  The true meaning of S. Au∣gustines place to Darda∣nus.
• * 1.11

  Peter Martyr at variance vvith Brē¦tius.
• * 1.12

  Example of the Voice.
• * 1.13

  Vacuum.
• * 1.14

  Successi∣ue moti∣on.
• * 1.15

  Iohn. 20.
• * 1.16

  Esai. 7. in 70.
• * 1.17

  Fourme. Pag. 89.
• * 1.18

  Termes that haue diuers si∣gnifica∣tions, are not to be taken at pleasure, but accor∣ding to the Tra∣dition.
• * 1.19

  1. Cor. 15.
• * 1.20

  Rom. 8.
• * 1.21

  Iob. 19.
• * 1.22

  Psal. 83.
• * 1.23

  Ioan. 1.
• * 1.24

  1. Cor. 15.
• * 1.25

  The La∣die Inter∣preter. Pag. 89.
• * 1.26

  An impu¦dent, and filthy cor∣ruption, and falsi∣fying of the wor∣des of the Confuta∣tion. VVil ye see, hovv this man dissem∣bleth a faulte?