A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.

M. Hardinge.

In our Fathers dayes before any change in Religion was thought vpon, Christen people lyued to∣geather in perfite vnitie.* 1.1 If accoumpt of belife had ben demaunded, none was ashamed of the common Apostles Crede. Euery one constantly confessed, I beleue in God the Father Almighty Maker of Heauen and Earthe, and in Iesus Christe, and so foorthe. But sithens Luther brought aa 1.2 Newe Gospel into the worlde, wee haue sene greate diuersitie amōge men, not onely of Ceremonies, and Administra∣tion of the Sacramentes, but also of theb 1.3 Publike Confession of the Faithe. For as sundrie Rulers, Coun∣tries, and common Weales receiued that newe Doctrine: so theire Preachers and Ministers haue sette foorthe sundrie Credes, and Confessions of theire Faithe.

S. Hilarie in his time complaininge there of,* 1.4 Nowe a dayes there be (saithe he) so many Faithes, as there be willes: so many Doctrines, as there be maners: so many causes of blaspemies springe vp, as there be vices: whiles Faithes either are so written as wee list, or so vnderstanded as we list. And where as there is but one God, one Lorde, one Baptisme, and accordinge thereto one Faithe, wee steppe aside from that whiche is the onely Faithe: and whiles mo faithes be made, they beginne to come to that point, that there be no Faithe at al.

But the maner of the vtterance of your Faithe is strange to Christen eares,* 1.5 who haue ben accusto∣med to heare, Credo in Deum, Credo in Iesum Christum, Credo in Spiritum Sanctum: I be∣leue in God, I beleue in Iesus Christe, I beleue in the Holy Ghoste. That other forme of woordes, whiche you vse, soundeth not so Christianlike. I beleue there is a God, I beleue that Iesus Christe is the Sonne of the Father, I b••liue that the Holy Ghoste is God. Although this forme of woordes do expresse a right Faithe, yet beinge sutche as maye be vttered by Deuils, and hathec 1.6 alwaies ben vttered by Heretikes theire Ministers: the Auncient and Holy Fathers haue liked better the Olde forme and maner, after whiche euery Christen man saithe, I beleue in God, I beleue in Iesus Christe, I beleue in the Holy Ghoste. For this importeth a signification of Faithe with hope and charitie: that other of Faithe onely, whiche the Deuils haue and tremble,* 1.7 as S. Iames saithe: wherein as in many other thinges these Defenders re∣semble them. S. Augustine in sundrie places putting a differēce betwen these two formes of wordes, v∣pōs Iohn alleaging S. Paules wordes, To one that beleueth in him who iustifieth the wicked, his Faithe is imputed to rightuousnesse, demaōdeth, what is it to beleue in him? It is by his answeare, Credendo amare, credendo diligere, credendo in eum ire, & eius membris incorporari: With be∣leuinge to loue him, with beleuinge to goe into him, and to be incorporate in his members, that is, to be made a member of his Body.

As this Defender procedeth in declaringe the belefe of his Newe Englishe Churche, he grateth mutche vppon the Article of Christes Ascension,* 1.8 as the maner is of al Zwinglians to do. For theire minde geueth them, thereby they shal be able to bringe at leste many of the simpler sorte to their Sa∣cramentarie Heresie, and to thinke, that the Body of Christe, wherein he ascended into Heauen, and suteth at the right hande of the Father, is so absent frō Earthe, as it may not be beleued to be here pre∣sent in the Sacrament of the Aulter. Thereto he alleagethe S. Augustine, makinge him to saye, that Christes Body wherein he rose againe, must nedes be stil in one place. In which treatise that Holy Fa∣ther hathe not the worde,* 1.9 Oportet, that is, must nedes, as this Defender alleageth, but this worde, Potest, that is, maye, as the bookes haue that be not corrupted by the mainteiners of that Heresie. And where as he saithe, Ad Dardanum, alleaged by this defender, though Christe hathe geuen Maiestie vnto his Body yet he hathe not taken awaye from it the Nature of a Body: this is not to be stretched to Christes Body in the Sacrament, where, it is not after condition of Nature, but by the al∣mightie power of his worde. And although he hathe not taken awaye from his Body the Nature of a very Body, yet may it please him to do with his Body, being God nolesse then man, that, whiche is be∣sides and aboue the Nature of a Body.* 1.10 So it pleased him to do, when he said, This is my Body. And so it

pleaseth him it be done,* 1.11 whesoeuer the same Body is offered in the daily sacrifice of the Churche accor∣ding to his cōmandement and institution.* 1.12 That Vigilius saithe,* 1.13 Hovve Christe hathe lefte to be novv in Earthe. 1. Ioan. 1. Christe hathe lefte vs touching his Hu∣maine Nature, but hathe not left vs as touching his Diuine Nature: it is to be vnderstāded of his visible shape, in whiche he shewed his Humaine Nature, whē he walked here on Earthe, when he was so cō∣uersant with men sensibly, that as S. Iohn writethe they heard him with theire eares, they saw him with theire eies, they behelde him, and touched him withe theire handes. As touchinge his Humaine Nature in this sensible wise,* 1.14 Christe hathe left vs, after whiche S. Augustine saithe, Iam non inuenis Christum loqui in Terra: Nowe thou findest not Christe to speake on the Earthe. This maner of Christes Humaine Nature beinge taken from vs withstandeth not, but that we may haue the substance of his natural Body and Bloud present in the blessed Sacrament in a mysterie by the Almighty power of his word: whiche Faithe these defenders trauatle to impugne. And (as God would) the Penneman of this Apologie bringeth vn wares, as it semethe, for confirmation of his Sacramentarie Doctrine, that out of ••ulgētius,* 1.15 whiche ouerthroweth al that he wēt about to builde against the real presence. That Father, as he is by him alleaged, saithe, Christum, cùm absit à nobis per Formā Serui, tamen semper esse nobiscum per Formā Dei: That whereas Christe is absent from vs accordinge to the Forme of a seruant, yet he is euer present with vs accordinge to the Forme of God. VVhereby he mea∣neth, that Christe is nomore here amonge men, as he was before his deathe, in Forme and shape of man, in sutche wise as we see men liue on the Earthe. VVhiche woordes bicause they seme to dasshe theire whole purpose,* 1.16 the Prelates of this newe Englishe Churche haue altered the sense of them, by shifting in this worde (Manhed) in stede of (the Forme or shape of a seruant) whiche the Latine hathe, and this worde (Godhed) in stede of (the Forme of God).

Notes

• * 1.1

  Neither is any man now asha∣med of the A∣postles Creede.
• a 1.2

  Vntruthe It vvas the Olde.
• b 1.3

  Manifeste Vntruthe: For vvee keepe al one Creede.
• * 1.4

  S Hilaries com∣plaint of many Faithes. One God, one Faithe.
• * 1.5

  The maner of the vtterance of the defenders Faithe strange to Christē eares.
• c 1.6

  Vntruthe. For the He∣retiques saide, I be∣leue in God, as vvel as did the Ca∣tholiques.
• * 1.7

  Iacob. ••.
• * 1.8

  The Article of Christes ascensiō mutche grated vpon ••y the de∣fenders to euil purpose. In Iohan. Tract. 30. Oportet for Potest.
• * 1.9

  Vntruthe. For S. Au∣gustines vvoorde is, Oportet. S. Augustine knevve no sutche Body in the Sa∣cramente.
• * 1.10

  Matthae. 26.
• * 1.11

  Vūtruthe. There is neither sutche Insti¦tution, nor sutche com¦masidemēt.
• * 1.12

  Diuersitie of creedes
• * 1.13

  Contra Eutychē Lib. 1.
• * 1.14

  Expositionis in Epist. Iohan. Tract. 10.
• * 1.15

  Ad Thrasymun∣dum Regem.
• * 1.16

  Vntruthe. For Forme and Sub∣stance are bothe one.