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.

The Apologie, the first Chapter, Diuision. 1.

WEe beleeue,* 1.1 that there is one certaine Nature and Di∣uine Power, whiche wee calle God: and that the same is diuided into Three equal Persons, into the Fa∣ther, into the Sonne, and into the Holy Ghoste: and that they al be of one power, of one Maiestie, of one Eternitie, of one Godhed, and of one Substance. And although these Three Persons be so diuided, that neither the Father is the Sonne, nor the Sonne is the Holy Ghost, or the Father: yet ne∣uerthelesse wee beleeue, that there is but one very God: And that the smne one God hathe created Heauen, and Earthe, and al thinges con∣teined vnder Heauen.

Wee beleeue, that Iesus Christe the onely Sonne of the Eternal Father (as longe before it was determined, before al beginninges) when the fulnesse of time was cōme, did take of that Blessed, & Pure Virgine, bothe fleashe, and al the Nature of Man, that he might de∣clare to the worlde the secrete and hid Wil of his Father: whiche wil had benne laide vp from before al Ages, and Generations: And that he might ful finishe in his Humaine Body the Mysterie of our Re∣demption: and might fasten our sinnes to the Crosse, & also that Hād∣writinge, whiche was made againste vs.

Wee beleeue, that for our sakes he died, and was buried, descended into Hel, the thirde daie by the Power of his Godhed returned to life and rose againe: and that the fourtethe daie after his Resurrection, whiles his Disciples behelde and looked vppon him, he Ascended into Heauen,* 1.2 to fulfil al thinges, and did place in Maiestie, and Glorie the selfe same Body, wherewith he was borne, wherin he liued on Earth, wherein he was iested at, wherein he had suffered most paineful tor∣mentes, and cruel kinde of deathe, wherein he rose againe, and where∣in he ascended to the Right Hande of the Father, aboue al Rule, aboue al Power, al Force, al Dominion, and aboue euery name, that is na∣med, not onely in this worlde,* 1.3 but also in the worlde to comme: And that there he nowe sittethe, and shal sitte, til al thinges be ful perfit∣ted. And althoughe the Maiestie, and Godhed of Christe be euery∣where abundantly dispersed,* 1.4 yet wee beleeue, that his Body, as S. Augustine saith, must needes be stil in one place: & that Christe hathe geuen Maiestie vnto his Body, but yet hathe not taken awaye from it the Nature of a Body:* 1.5 and that we must not so affirme Christe to be God, that wee denie him to be Man: and, as the Martyr Vigilius saithe, that Christe hathe leafte vs as touchinge his Humaine Na∣ture, but hath not leafte vs as touchinge his Diuine Nature:* 1.6 And y^• the same Christe, thoughe he be Absent from vs concerning his Man∣hed,

yet is euer Present with vs concerninge his Godhed.

From that place also wee beleeue that Christe shal come againe to execute that General Iudgement, as wel of them whom he shal then finde aliue in the Body, as of them that shal be already dead.

M. Hardinge.

In our Fathers dayes before any change in Religion was thought vpon, Christen people lyued to∣geather in perfite vnitie.* 1.7 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 1.8 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 1.9 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,* 1.10 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,* 1.11 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 1.12 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,* 1.13 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,* 1.14 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,* 1.15 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.* 1.16 So it pleased him to do, when he said, This is my Body. And so it

pleaseth him it be done,* 1.17 whesoeuer the same Body is offered in the daily sacrifice of the Churche accor∣ding to his cōmandement and institution.* 1.18 That Vigilius saithe,* 1.19 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,* 1.20 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,* 1.21 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,* 1.22 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).

The B. of Sarisburie.

I marueile, M. Hardinge, that ye can publishe so manifeste Vntruthe without blusshinge. Ye saie, that before these fewe late yeeres, there was but one Fourme of Faithe throughout the world. Yet beinge learned, & hauinge trauailed through the Auncient Writers, you muste néedes haue séene the Apostles Creede: the Ni∣c••ne Créede: S. Basiles Créede: Damasus Créede: S. Hieromes Créede: S. Cypriās. or Rufines Créede: Gregories Créede: the Créede called, Quicun{que} vult, written, as some thinke, by Athanasius, as some others, by Eusebius Vercellensis: the Créede conteined in the Hymne called, Te Deum, whether it were written by S. Augustine, or by S. Ambrose: euery of these vnder seueral, and sundrie fourmes. You knowe, that in diuers of the Oldest Councelles, as occasion was offered, so somewhat was either added to the Creede, or diminished, or altered: as it may ap∣peare by Eusebius, Socrates, Theodoretus, Sozomenus, Euagrius, Nicephorus, and others. You know, that S. Augustine vnto Laurentius, S. Hierome vnto Cy∣rilius, S. Ambrose vnto the Emperour Gratianus, and others moe in declaration of the Christian Faithe, haue not alwaies vsed one precise fourme of Woordes: and that the Emperoure Constantine maketh open Protestation of his Faithe, as it is recorded in your Countrefeite Donation, in Sense, & Substance agréeing with al others, that were Catholique: but in Woordes, far disagréeinge from al others, and peculiar onely to him selfe. To be shorte, you knowe, that betwéene your Masse Créede, & the peoples Common Créede, as touching the Woordes, there was greate difference. It were too longe, to rehearse al. Neither was it necessarie, to say so mutche, sauinge onely to shewe the manifeste vanitie of your talke. To expresse one Substance of Faithe in sundrie Fourmes of Woordes, I neuer heard, it was forbidden, sauinge onely nowe at the laste by this late Decrée of M. Hardinge.

Where you saie, the whole people before these fewe late yéeres had one Faithe, ye shoulde rather haue saide, they were al taught by you in a straunge vnknowen Tongue, to pronounce, as they could, a strange vnknowē Fourme of Faithe. For, God knowethe, they vnderstoode not one woorde, what they saide, nor scarcely one Article of theire Beléeue. S. Hilarie saithe, of the people deceiued by the Arians, as

these haue benne by you,* 1.23 Credunt, quod non credunt: Intelligunt, quod non intelligunt: They Beleeue that,* 1.24 whiche thei Beleeue not: they Vnderstande that, whiche they Vnderstand not. Cardinal Ascanius had a Popiniay, that was taught to say distinctly al the Articles of the Creede, from the beginninge to the ende. Yet, I trowe, ye wil not say, the same Popiniay Beléeued in God, or vnderstoode the Christian Faithe. For Faithe is in the Harte, not in the Tonge. S. Augustine saithe, Fieri potest, vt integra quis teneat Verba Symboli, & tamen non rectè credat: It is possible, that a man may pronounce the whole woordes of the Creede: and yet not haue the right Faithe.

In deede S. Hilarie, of whom ye speake, woorthily reproued the Arian He reti∣ques, for that they had altered the whole Faithe of Christe, not onely in Woor••es, but also in Substance. But wee hauinge published sundrie Confessions of our Re∣ligion, as the Multitudes of your Abuses, and Errours offered occasiō, and that in sundrie Countries, and Kingdomes, in sutche distance of places, and diuersitie of Speaches, yet notwithstanding in the Substance, & groundes of the Truthe haue euermore ioined togeather, and neuer altered.

Where wee saie, Wée beleeue, there is one God, M. Hardinge answeareth, He cannot wel allow this Fourme of Speache. Wee should rather haue said, saithe he, wee beléeue In God. Were not this Controller so importune, sutche simple petite quarcelles should not be answeared. I could neuer haue thought, it had ben so great a sinne, to Beleeue, that God is God Verily, M Hardinge, if euery of y••ur Popes, and Cardinalles had beléeued so mutche, I trow, Cornelius the Bishop of Bito••to in your late Councel at Tridente woulde not so bitterly, and in so open sorte haue cried out of them,* 1.25 Vtinam non à Fide ad Infidelitatē, à Deo ad Epicurum, velut prorsus vnanimes declinassent, dicentes in corde Impio, & ore impudico, Non est Deus: Would God they were not gonne, as it were with one consent, from the Faithe to Infidelitie, from God to Epicure, saieing with wicked h••rte, and shamelesse mouthe, There is no God.

If no Catholique Writer had euer vsed this selfe same Fourme of speache be∣fore, then might M. Hardinges quarrel seeme to haue some reasonable ground. But bothe S. Paule, and also many other Catholique Fathers haue often vsed it. S. Paule saithe,* 1.26 Accedentem ad Deum oportet Credere, Deum esse: He that commeth to God, must beleeue, that there is a God: And Hermes, S Paules Scholar, commonly called Pastor Nuntius,* 1.27 Ante omnia crede Vnum Deum esse, qui condidit omnia: Be∣fore al other thinges beleeue, that there is One God, that hathe made al. Origen saithe, Primùm credendus est Deus, qui omnia creauit: Firste w••e must beleeue, there is a God, that hathe created al thinges. S. Hilarie saithe, In absoluto nobis, & facilis est Acterni∣tas, Iesum Christum à mortuis suscitatum Credere: Our euerlastinge life is ready, and casi, to beleeue, that Iesus Christe is risen againe from the deade: Likewise Charles the Greate in the Créede published in his name, Praedicandum est omnibus, vt credant, Patrem, Fi∣lium, & Spiritum Sanctum Vnum esse Deum Omnipotentem: The Gospel must be preached vnto al, to the ende they may knowe, that the Father, the Sonne, and the Holy Ghoste is one God Almighty. To be shorte, euen in our late Fathers daies, this was counted a Catholique Fourme of Faithe, and was commonly taught in al Scholes, Vnum Crede Deum: Beleeue, that there is One God. If this were then wel spoken, and vni∣uersally vsed, euen in the Churche of Rome, without rebuke, I truste, M Hardinge of his Courtesie wil nomore blame vs for speakinge wel. As for these Phrases (I beleeue In God, I beleeue In Christe) although in deede they be better, & more effectual, & carrie more force then the other,* 1.28 yet are they not, neither so peculiare, and special to God alone, nor so precisely vsed, as M. Hardinge imagineth. For it is written in the E••odus, as it is noted by the skilful in the Hebrewe tongue, Populus credidit In Deum, & In Mosen: The people beleeued In God, and In Moses: And God him selfe saide vnto Moses, as it is likewise noted in y^e Hebrewe: Descendam, vt populus In te credat: I wil goe downe, that the people mai•• beleeue In thee. S. Basile saithe, Baptizati sunt In Mosen, & crediderunt In illum: They were Baptized In Moses, and beleeued In him.

And Hosius saithe,* 1.29 Quid si In Sanctos quo{que} rectè credi docet Paulus?* 1.30 What if Paule teache vs, that wee may also wel beleeue In Sainctes? And they of M. Hardinges side haue euermore wel liked this Fourme of Speache, Credo in Sanctam Ecclesiam: I be∣leeue In the Holy Churche. Wherein also perhappes they wil allege these woordes of Socrates, and of some others, Credo In vnam Catholicam Ecclesiam: I beleeue In one Catholique Churche. Notwithstandinge beside S. Augustine, and others, Pas∣chasius saithe, Credimus Ecclesiam, quasi Regenerationis Martem: non Credimus In Ecclesiam, quasi Regenerationis Authorem. Recede ergo ab hac persuasione blasphemiae. Non enim licet, nec In Angelum Credere: Wee beleeue the Holy Churche, as the Mo∣ther of Regeneration: But wee beleeue not In the Churche, as the Authour of Regene∣ration. Leaue therefore this persuasion of Blasphemie. For it is not lauful to beleeue, no not In an Angel.* 1.31 Likewise S. Augustine saithe, Credimus Paulo, non credimus In Paulum: Credimus Petro, non credimus In Petrum: Wee beleeue Paule, but we beleeue not In Paule: Wee beleeue Peter, but wee beleeue not In Peter.

Hereby wée maie sée, that whether wée saie, Wee beleeue that God is God, or, we beleeue In God, both these phrases are vsed of the godly, and are therfore both good, & Catholique. Yf M. Hardinge finde any wante, or imperfection in our woordes, let him supplie it with good fauoure: so he condemne not either S. Paule, or Hermes, or Origen, or Hilarie, or Charles the Greate, or other Catholique, and godly writers, as wel Gréekes, as Latines: who, as I haue shewed, haue vsed the like. Certainely the General Confession of al our people, and of our whole Churche, is this, VVee beleeue In God: VVee beleeue In Christe: VVee beleeue In the Holy Ghoste.

But M. Hardinge saithe, wée grate ouer busily vpon the Article of Christes Ascension into Heauen. What then? Should wée haue leafte it out? Verily that would haue benne some good countenance to your cause▪ An•• therefore when Pope Nicolas would haue brought vs your newe Article of Trasubstantiation into the Crede, he should firste haue vtterly remoued this whole Article of Christes Ascen∣sion. For these twoo Articles maie not wel stande togeather by any construction in one Crede. As for vs, wée haue saide nothinge herein, but that hath often ben saide, and auouched by the Holy Learned Fathers. Damasus the Bishoppe of Rome, in his Creede grateth hereon as mutche, as wée. His woordes be these: Deuicto mortis imperio,* 1.32 cum ea Carne, in qua natus, & passus, & mortuus fuerat, & re∣surrexit, Ascendit ad Patrem, sedet{que} ad Dextram eius in Gloria: Hauinge ouercome the empiere of deathe, with the same fleashe, wherein he was borne, and suffred, and died, and rose againe, he Ascended vnto the Father, and sitteth at his Right hande in Glorie. Whiche woordes S. Hierome in larger manner expoundeth thus: Ascendit ad Coelū, Sedet ad Dextram Dei Patris,* 1.33 manente ea Natura Carnis, in qua natus, & passus est, & in qua Re∣surrexit. Non enim exinanita est Humanitatis Substantia, sed glorificata: Christe Ascen∣ded into Heauen, and sitteth at the Right hande of the Father, the same Nature of Fleash, wherein he was borne and suffred, and rose againe, remaininge stil. For the Substance of his Humaine Nature was not donne away, but glorified. Howe be it, gentle Reader, for thy better satisfaction herein,* 1.34 I muste referre thée ouer to my Former Replie to M. Hardinge.

Here foloweth a piteous outcrie, that wée haue shamefully corrupted S. Au∣gustines woordes, shiftinge in, Oporter, in steede of, Potest. What newe fansie is suddainely fallen into M. Hardinges heade, I cannot tel. S. Augustines woordes, as they be alleged by Gratian,* 1.35 are these: Corpus, in quo Resurrexit, in Vno loco esse Oportet: The Body, wherein Christe rose againe, muste needes be in One place. Here is not, Oportet, in stéede of, Potest, as M. Hardinge saithe: but, Oportet, as it should be, for, Oportet. If there haue benne any corruption wrought herein, it hath benne wrought by Gratian, welneare foure hundred yeres agoe, and not by

vs.* 1.36 Yet is Gratian one of the highest Doctours of M. Hardinges side. And wil M. Hardinge make vs beléeue, that his owne Catholique Doctours would be so bolde, to corrupte S. Augustine?

As for this Verbe, Oportet, if it were wanting in the place alleged, yet might it wel, and easily be supplied of other places. S. Peter saithe, Oportet illum coelos capere vs{que} ad tempora restitutionis omnium:* 1.37 The Heauens Must conteine, or hold him, vntil the time, that al thinges be restored. So saithe Cyrillus, Christus non po∣terat cum Apostolis versari in Carne, postquàm Ascendisset ad Patrem: Christe could not be conuersante with his Apostles in the Fleash, after he had Ascended vnto the Father. Like∣wise saithe S. Augustine, Christus secundū Praesentiā Corporalē in Sole, in Luna, & in Cruce simul esse non potuit: Christe, according to the Presence of his Body, could not be in the Some, in the Moone, and on the Crosse at one time. And againe, Ne dubites, Christum esse in aliquo loco Coeli, propter Veri Corporis modum: Doubt not, but Christ is in some One Place of Heauen, bicause of the measure or fourm of a very Body. Therefore the Olde Learned Father Origen saithe, Non est Homo, qui est vbicun{que} duo vel tres in eius nomine fuerint congregati:* 1.38 neque Homo nobiscum est omnibus diebus vsque ad consū∣mationē saeculi: neque congregatis vbique fidelibus Homo est praesens: sed virtus Diuina, quae erat in Christo: It is not Christe, as being Man, that is where so euer twoo or three be geathered together in his name: neither Christe, as being Man, is with vs al daies vntil the worldes end: nor Christ, as being Man, is Present with the Faithful euery where geathered to∣gether: but that Diuine power (or Nature) that was in Christe. And for that cause S. Augustine saithe,* 1.39 Videte Ascendentem: Credite in Absentem: Sperate Venientem: Sed tamen per Mis••ricordiam occultam etiam sentite Praesentem: See you Christe Ascen∣ding into Heauen: Beleeue in him being Absent: Trust in Christe, that is to come: And yet by his secrete Mercie feele him Present. Thus, M. Hardinge, thus haue the Olde Catho∣lique Learned Fathers vsed tograte, as ye terme it, vpon the Article of Christes Ascension.

You saie, S. Augustine in his Epistle to Dardanus, spake not of Christes Body, as it is now Present in the Sacrament. No marueile. For S. Augustine neuer vnderstood any sutch kinde of Presence. And who taught you, M. Hardinge, that Christe hath sutche change of diuers Bodies: of one manner in the Sacrament, and of an other manner in Heauen? Christes Blessed Body, when it was borne of the Virgine, when it died, when it rose againe, when it Ascended into Heauen, was one, and vniforme. How became it afterward so diuerse, and so vnlike it selfe? If either Christe, or the Apostles, or the Anciente Fathers haue thus taught you, why are they not alleged? If they haue not thus taught you, how came you by this knowledge? Or if ye saie, ye know, that they knewe not, who wil beléeue you?

Ye tel vs, that the Body of Christe in Heauen hath the whole Stature, and Fourme, and Proportion of a Man. This is true: It is the Doctrine of the Apo∣stles, and of the Anciente Doctours of the Churche. But ye tel vs farther of your selfe, that the Body of Christe in the Sacrament is vtterly voyde of al manner ei∣ther Stature, or Fourme, or Proportion: that is to saie, is neither longe, nor short: nor high, nor low: nor thicke, nor thinne: &, being as you say, a very Natural Body, yet hath neither likenesse, nor shape of a Body. This is your Doctrine, M. Har∣dinge: and the more vnlikely to be true, the more likely to be yours.

Sutche fantastical imaginations the Arian Heretiques sometime had of the Godhed of Christe.* 1.40 For thus they wrote thereof, as saithe Athanasius: Creatura est: sed non vt vlla ex rebus creatis: Opus est: sed non vt vllum ex operibus: Res condita est: sed non vt vlla ex rebus conditis: It is a Creature: but not as any other of thinges created: It is a thinge wrought: but not as any other thinge, that euer was wrought: &c.

But what saith Athanasius him selfe to al these fantasies? his answeare is this: Iam videtis vafritiem, & dolos istius Haereseos: quae non ignara, quàm amarulenta sit ista

sua malitia,* 1.41 fotos quaerit, & ••••nocinium sibi 〈◊〉〈◊〉 ex verborum disertitudine: Nowe ye see the crookednesse, and ••subtletie of this Haresae: whiche knowinge her owne malice howe 〈◊〉〈◊〉 it is, borowith some he wa•• and colo••••e by sleight of woordes.

This Flauianus repreneth the Heretique Eutyches,* 1.42 Adiecit & aliam 〈…〉〈…〉 Corpus Domini quod en Maria factum est, non esse nostrae Substantiae; He added 〈◊〉〈◊〉 in other wickednesse, saieinge, that the Body of Christe, that was borne of Mary, is not nowe of our Substance.

〈…〉〈…〉 the ma••er thus, Caro Christi ipsa est, per Essentiam: non ipsa per Gloria••••:* 1.43 The Fleash of Christe in Substance is nowe the same, it was before: but 〈◊〉〈◊〉 Glorie it is not the same.

Noman hereof writeth either more plainely, or more directely, then S. Augustine.* 1.44 His woordes be these, Christus sic Venturus est, quemadmodum ire vi∣sus est in Ceolum, id est, in eadem Carnis Forma, atque Substantia: Cui profectò. Im∣mortalitatem dedit, Na••turam non abstulit. Secundum hanc Formam non est putandus vbique diffusus. Cauendum est enim, ne ita Diuinitatem astruamus Hominis, vt Verita∣tem Corporis auferamus: Christe shal come againe (to Iudge) euen as he was seene go∣inge into Heauen, that is to saie, in the selfe same Fourme, and Substance of his Fleash: Vnto whiche Fleash vndoubtedly he hathe geuen Immortalitie: but he hathe not taken from it the Nature of Fleashe. For wee muste take heede, wee doo not so maineteine the Godhead of Christes Humanitie, that we denie the Truthe of his Body.

And where ye fantasie, that the Body of Christe in the Sacramente hathe in it selfe neither Fourme, nor Proportion, nor Limitation of place, nor Distin∣ction of partes,* 1.45 S. Augustine telleth you, Spatia locorum tolle Corporibus, & nus∣quam erunt: & quia nusquam erunt, nec erunt. Tolle ipsa Corpota qualitatibus Corporū, non erit, vbi sint: & ideo necesse est, vt non sint: Take awaye from Bodyes Limitation of place, and the Bodyes wil be no where: and bicause they be nowhere, they wil be no∣thing. Take awaye from Bodyes the qualities of Bodyes, there wil be no place for them to be in: and therefore the same Bodies muste needes be no Bodies at al. Hereof wée maye conclude, that the Body of Christe, whiche you haue imagined to be conteined Grossely, and Carnally in the Sacramente, for as mutche as, by your owne Con∣fession, it hathe neither Qualitie, nor Quantitie, nor Fourme, nor Place, nor Proportion of Body, therefore, by S. Augustines Doctrine, it is no Body.

Here it is a worlde to sée, what prety sporte M. Hardinge maketh him selfe with the poore Penneman of this Apologie. As God woulde, the Simple Body vnwares alleged Fulgentius cleane againste him selfe. For the woordes of Fulgentius be these: Christus, cùm Absit à nobis per Formam Serui, tamen semper est nobiscum per Formam Dei: Whereas Christe is Absent from vs by the Fourme of a Seruaunte, yet is he euermore Present with vs by the Fourme of God. Whereby, saithe M. Hardinges Commentarie, he meaneth, that Christe is nomore here emonge vs, in Fourme, and Shape of Man, in sutche wise, as wée sée menne liue in the Earthe. And these woordes (saithe he) dasshe theire whole purpose: and therefore the Prelates of this newe Englishe Churche, haue altered the sense of them, by shiftinge in this woorde (Man∣hoode) insteede of (the Fourme of a Seruaunt): and this woorde (Godhead) in steede of (the Fourme of God).

I beséeche thée, Gentle Reader, spare me a litle thine indifferent eare, leaste in these mysty cloudes of M. Hardinges Distinctions, thou happen to wander, and loose thy way. Al this great adoo riseth onely of some notable difference, that is fansied to be bitwéene these twoo woordes. Fourme, and, Substance. For M. Har∣dinge would faine haue thée beléeue, that y^e Substance of Christes Body is in many places: but the Fourme of the same Body can be onely in one place, & not in many.

If I should demaund M. Hardinge this question by the way, wherfore Christes Body in Fourme maye not as wel be in many places togeather, as the same in Substance: or how he knoweth it: or what Doctour, or Father euer taught it: or

how wée may be wel assured of it: perhappes he would take a daie, to consider it better. For thus a man might put him in minde of the groundes of his Religion: Sir, ye know, God is Omnipotent, and his power Infinite. Ye maie not make him thral, & subiect to your senses: That were Natural Reason that were Infidelitie. Christe is as wel ••able to dispose of the Fourme of his Body, as of the substance: and can as wel present the one in many places, as the other. How be it, thus mutche onely by the way.

But now, what i•• al this great imagined Difference be no Difference▪ What if these two woordes, Fourme, and Substance, as they be vsed by Fulgentius, be al one? What then wil M. Hardinge doo with his prety Glose?

Verily Athanalius saithe thus:a 1.46 Na••••ura, Essentia. Genus, Forma Vnū sunt: Na∣ture, Substance, Kinde and Fourme be al One thing. Leo saithe,b 1.47 Quid est, In Forma Dei: in Natura Dei: What is it, To be in the Fourme of God? He answeareth, It is, To be in the Nature of God. Chrysostome saith,c 1.48 Forma Dei, Natura Dei est: The Fourme of God, is y•• Nature of God. S. Augustine saithe,d 1.49 Secūdum Formam Dei Christus ipse de se loqui∣tur▪ Ego & Pater Vnum sumus: As concerning the Former of God, Christe him selfe saithe of him selfe, I and my Father are bothe One.e 1.50 Likewise againe he saithe, Vna est Forma, quia vna est Diuinitas: The Fourme is one, bicause the Godhed is One.

In like sorte of the Fourme of a Seruant,f 1.51 Leo saithe, Quaero quid sit Formam Serui accipere? Sine dubio Perfectionem Naturae, & Conditionis Humanae: What is it, To take the Fourme of a Seruant? He answeareth, Doubtlesse it is, To take the perfection of Na∣ture, and state of man.g 1.52 Chrysostome saithe, Forma Serui Omnino est Natura Serui: The Fourme of a Seruant verily is the Nature of a Seruant.h 1.53 S. Augustine saithe, Quando de Forma Serui in Christo cogitas, Humanam Effigiem cogita, si est in te Fides: Whe•••• thou thinkest of the Fourme of a Seruant in Christ, thinke of the Shape of a man, if there be any Faithe in thee.i 1.54 Againe, Christum secundum Humanitatem, Visibilem, Corporeum, Lo∣calem, at{que} omnia membra Humana veraciter habentem credere conuenit, & confiteri: VVee must beleue, and confesse, that Christ according to his Humanitie, is Visible, hath the Substance and Properties of a Body, is conteined in Place, and verily hath al the members, and the whole Proportion of a man. To leaue al others,k 1.55 Haimo saithe, Forman Serui acce∣pit, id est, in Veritate Hominem accepit: He tooke the Fourme of a Seruant, that is to saye, In very Truthe he tooke Man.

Ye sée, M. Hardinge, by these Testimonies of the Ancient Learned Fathers, farre contrarie to your vaine Distinction, y^• the Fourme of God is nothing els, but God: & the Fourme of Man is nothing els, but Man. Wherfore then haue you thus diuised vs this new Difference? Wherfore saie you of your owne head, y^• Fourme, & Substance be so contrarie, seing the Catholique Fathers saie, they be both One? Or wherefore be you so busy, to trouble the Penneman without cause? Certainely S. Augustine ioineth Fourme and Substance both togeather,* 1.56 & by the one expoun∣deth the other: In eadem Forma, at{que} Substantia: In the same Fourme, and Substance: and againe expoundeth the same Fourme, Veritatem Corporis: The Truthe of a Body.

By these it is plaine, that when Fulgentius saith, y^e Fourme of God, he mea∣neth therby the Substance, the Nature, & the Diuinitie of God: And when he saith, the Fourme of a Seruant, he meaneth likewise, the Nature▪ the Substance, the Truthe, the Perfection, & the Very Manhoode of a Man. And the whole drifte of his discourse is this, that Christe being bothe God, and Man, by the Nature, and Substance of his Godhed is euerywhere: but by the Nature, and Substance of his Manhoode, & Truth of his Body, is onely in one place, and not in moe: agreing therein with these woordes of S. Augustine before rehearsed,* 1.57 Corpus, in quo Resur∣rexit, in vno Loco esse Oportet: The Body, wherin he rose againe, must nedes be in oue Place.

Here are wée terribly charged with guileful dealing, with a speciall note al∣so in the Margine, Fulgentius fo why falsified. Wée haue shifted in this woorde, Man∣hed,

in stéede of,* 1.58 the Fourme of a Seruante: and this woorde Godhed, in stéede of, the Fourme of God. And therefore both the Penneman, and the Prelates of our Newe Cleregie must néedes be brought foorth before the barre.

I wil not here tel you, M. Hardinge, how lewdely ye haue demeaned your selfe towardes her, whom it liketh you so often, and so scornefully to cal the Lady Interpreter: a Lady, I wil not saie, of what Learning, vertue, and grauitie: but certainly, as far from al vnwoomanly Presumption, wh••rwith ye so rudely touch her, as you are from al manly modestie: and for ought, that maie appeare by these toies, and trifles, ye haue sent vs ouer, as ful of wisedome, as you of folie. I be∣séeche you, cal your woordes againe to minde, if you can without blushing: So roughly to handle so softe a Creature. This Phrase of speeche your very frendes haue mutche misliked, and, as it is in déede, so in plaine woordes they cal it Ruf∣fianrie, a vertue, although mutche agreable to your Profession, yet vnméete for a man, either of learning, or of sober wisedome. But this faulte, ••mong many others, as I haue saide, I wil dissemble. Although your whole Booke be vtterly voide of Diuinitie, yet at the least some sense of Humanitie had benne commendable.

But the Prelates of this Newe Cleregie (you saie) haue fouly falsified both y^e woordes, & the sense of Fulgentius. And wherin, M. Harding? Forsooth in stéede of these woordes, The Fourme of Man, &, The Fourme of God, for y^• better vnder∣standing of y^e vnlearned, they haue vsed these woordes, as more commonly knowen, Godhed, and Manhed. If this be so faulte, wherefore then is the Olde Father,* 1.59 & Martyr Vigilius suffered thus to saie, Dei Filius secundum Humanitatem suam recessit à nobis; Secundum Diuinitatem suam semper est nobiscum: The Sonne of God according to his Manhed is departed from vs: according to his Godhed is euer with vs? Or againe, Christus est vbi{que} secundum Naturam Diuinitatis suae: & loco continetur secundum Naturam Humanitatis suae: Christe is in al places according to the Nature of his Godhed: and is conteined in One place, according to the Nature of his Manhed.

Wherefore dooth Cyrillus saie, Secundum Carnem Solam abiturus Crat: Adest autem semper virtue Deitatis:* 1.60 According to the Fleash onely he woulde departe: But by y^• power of his Godhed he is euer present. Wherfore doth Gregorie saie. Verbum Incarna∣tum Manet, & Recedit: Manes Diuinitace, Recedit Corpore: The woord Incarnate bothe abideth with vs, and departeth from vs. It abideth with vs by the Godhed: It departeth from vs by the Body (or Manhed?) Wherefore dooth S. Augustine saie, Ibat per id, quod Homo erat: Manebat per id,* 1.61 quod Deus erat. Ibat per id, quod Vno Loco erat: Manebat per id, quod vbi{que} erat: Christ departed by that he was Man: and aboade by that he was God. He departed by that, that was in One Place: He aboad by that, that is in al Places.

If ye wil yet stand in doubte, what these Holy Fathers meante by y^• Manhed of Christe, that departed from vs, let S. Augustine open bothe his owne, and their meaninges. Thus he writeth in expresse & plaine woordes touching the same: Secundum Carnem,* 1.62 quam Verbum assumpsit: secundum id, quòd de Virgine natus est: Secundum id, quòd à Iudaeis prehensus est: quòd ligno confixus: quòd de Cruce deposi∣tus: quod linteis inuolutus: quòd in sepulchro conditus: quòd in Resurrectione manife∣status, me non semper habebitis vobiscum: According to the Fleash, that the Woorde re∣ceiued: according to that, he was borne of the Virgine: according to that, he was taken of the Iewes: According to that, he was nailed to the Tree, taken downe from the Crosse, lapte in a sheete, laide in the graue, and was declared in his Resurrection (these woordes are true) Ye shal not haue me alwaies with you.* 1.63 Likewise againe he saithe, Dominus noster absen∣tauit se Corpore ab omni Ecclesia, & Ascendit in Coelum: Our Lord, as touching his Bo∣dy, Absented him selfe from his whole Churche, and Ascended into Heauen.

To be short, if it be so hainous an errour in this case to vse these woordes, Godhed, and Manhed,* 1.64 wherefore is not Fulgentius him selfe reproued for so often vsing the same? These be his woordes, Secundum Humanitatem suam, Lo∣caliter

erat in Terra:* 1.65 Secundum Diuinitatem, & Coelum impleuit, & Terram. Vera Hu∣manitas Christi Localis es: Vera Diuinitas semper immensa est. Caro Christi abs{que} dubi∣tatione Localis est: Diuinitas tamen eius vbique semper est. Permansit in Christo Immen∣sa Diuinitas: Suscepta est ab eo Localis Humanitas. Quomodò Ascendit in Coelum, nisi quia Localis, & Verus est Homo? Quomodò adest Fidelibus, nifi quia idem Immensus, & Verus est Deus? Christe according to his Manhoode, was placed in Earthe: but accor∣ding to his Godhed he filled bothe Heauen, and Earthe. The Manhoode of Christe is con∣teined in Place: The Godhed of Christe is Infinite, and in al places. The Pleash of Christe is doubtelesse in (One) place: The Godhead of Christe is for euer in euery place. There re∣mained stil in Christe the Infinite Godhed: There was receiued of him a Local Manhoode. How Ascended he i••to Heauen, sauing that he is very Man conteined in Place? How is he present with the Faithful, sauing that he is Infinite, and True God? Last of al he saithe, Vnus idem{que} Christus, Secundum Humanam Substantiam, aberat Coelo, cùm esset in Terra: & dereliquit Terram, cùm Ascendisset in Coelum: Christe being One, accodinge to the Substance of his Manhoode, was absent from Heauen, when he was in Earthe: and for∣sooke the Earthe, when he Ascended into Heauen.

Thus many times, M. Hardinge, ye haue these woordes in one place togea∣ther in Fulgentius him selfe: The Godhed: the Manhoode: very God: very Man: The Fleash of Christe: The Substance of the Manhoode. And these ••e the selfe same woordes, that you reproue.

Blotte out therefore for shame that vnaduised note in your Margine: Looke better to your Booke: Woorke hereafter more discretely: and trouble not, neither Pennemenne, nor others, without cause. Otherwise the Penneman wil tel you, what birde bare the feather, that made you a Penne.

Notes

• * 1.1

  span••
• * 1.2

  Augu. Tract. 5••. in Iohan.
• * 1.3

  Actor. 3.
• * 1.4

  In Epist. ad Dars∣danum.
• * 1.5

  Cō••ra ••utychen. Lib. 1.
• * 1.6

  Tulgent. ad Thras••mūdum.
• * 1.7

  Neither is any man now asha∣med of the A∣postles Creede.
• a 1.8

  Vntruthe It vvas the Olde.
• b 1.9

  Manifeste Vntruthe: For vvee keepe al one Creede.
• * 1.10

  S Hilaries com∣plaint of many Faithes. One God, one Faithe.
• * 1.11

  The maner of the vtterance of the defenders Faithe strange to Christē eares.
• c 1.12

  Vntruthe. For the He∣retiques saide, I be∣leue in God, as vvel as did the Ca∣tholiques.
• * 1.13

  Iacob. ••.
• * 1.14

  The Article of Christes ascensiō mutche grated vpon ••y the de∣fenders to euil purpose. In Iohan. Tract. 30. Oportet for Potest.
• * 1.15

  Vntruthe. For S. Au∣gustines vvoorde is, Oportet. S. Augustine knevve no sutche Body in the Sa∣cramente.
• * 1.16

  Matthae. 26.
• * 1.17

  Vūtruthe. There is neither sutche Insti¦tution, nor sutche com¦masidemēt.
• * 1.18

  Diuersitie of creedes
• * 1.19

  Contra Eutychē Lib. 1.
• * 1.20

  Expositionis in Epist. Iohan. Tract. 10.
• * 1.21

  Ad Thrasymun∣dum Regem.
• * 1.22

  Vntruthe. For Forme and Sub∣stance are bothe one.
• * 1.23

  To beleue In God.
• * 1.24

  Hilari. ad Con∣stantium Impe∣ratore••••. Coelius Rhodi∣gin Antiquitat. Lib 3. Cap. 32. August. De cap. 〈◊〉〈◊〉 contra Dona••ist. Lib 3. Cap 14.
• * 1.25

  Cornelius Biton∣tinus in Concil. Trident.
• * 1.26

  Hebrae. 11.
• * 1.27

  Pastor Nuntius. Origen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in prooemio. Hilar. De ••rini∣tat. Lib. 10. Symbolum Ca∣roli Magni.
• * 1.28

  Exodi. 14. Exodt. 19. Basilius de Spir. Sanct. cap. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.29

  To beleue In God. Christes Ascension
• * 1.30

  Hosius in Con∣fessi. Petricoui∣en. Ca. 58. Socrates Li. 1. Ca. 25. Paschasi. L. 1. de Spiritu Sancto.
• * 1.31

  Augustin. in Iohan. tracta. 29.
• * 1.32

  Symbolum Da∣masi, apud Hie∣rony. To. 4.
• * 1.33

  Hierony. in ex∣plicatione Sym∣boli, To. 4.
• * 1.34

  In the sixthe Article.
• * 1.35

  De Consecra. Dis. 2. Prima. Oportet. Potest.
• * 1.36

  Christes Body in one place.
• * 1.37

  Actor. 3. Cyrill. in Iohan. Li. 11. Ca. 3. Augustin. con∣tra Faustem li. 20. Ca. 11. Augustin. ad Dardan. Epist. 57.
• * 1.38

  Origen. in Mat∣thae. tracta. 32.
• * 1.39

  Augustin. in Psalm. 46.
• * 1.40

  Athanas. contra Arianos Serma∣ne 3.
• * 1.41

  Fourme and Sub∣stance.
• * 1.42

  Epistola Flaui∣ani ad Leon. in∣ter Leon. Episto∣las.
• * 1.43

  Leo. De Resur∣rect. Domini. Sermo. 1.
• * 1.44

  Augustin. ad Dardanum epiststol. 57.
• * 1.45

  Augustin. in ead. epist. ad Dardanum.
• a 1.46

  Athanas. De Definitionib.
• b 1.47

  Leo episio. 97. Cap. 3.
• c 1.48

  Chrysostom. ad Philippen. Homi. 6.
• d 1.49

  Augustian. De Tempor. Sermo. 177. De Ascet∣sio. Sermo. 4.
• e 1.50

  Augustin. epist. 177.
• f 1.51

  Leo. epi••. 97. Cap. 3.
• g 1.52

  Chrysostom. ad Philippen. Ho∣mi. 6.
• h 1.53

  Augustin. in Iohan. tract. 40.
• i 1.54

  Augustin. De Essentia Diui∣nitatis.
• k 1.55

  Haimo, in epist. ad Philip. ca. 2.
• * 1.56

  Augustin. ad Dardan. epist. 57.
• * 1.57

  De conse. dist 2. Prima.
• * 1.58

  Fourme of Man, ctc.
• * 1.59

  Vigilius, Li. ••. Contra Eu••ych••∣tem.
• * 1.60

  Cyrill. in Iohan. li. 9. ca. 21. Gregor. De Pas∣cha. Homi. 30.
• * 1.61

  Augustin. in Io∣han. tracta. 78.
• * 1.62

  Augustin. in Io∣han. tracta. 50.
• * 1.63

  Augustin. in Sermo. in feri. 2. Paschat.
• * 1.64

  Fulgentius ad Regem Thra••••mun Li. 2.
• * 1.65

  The Holy Ghoste is God.