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.

How iustly M. Iewel excuseth him selfe, and accuseth me, for leauing out this worde, Quo∣dammodo.

To this I aunswere.* 1.1 That you for your parte haue falsified Liberatus Maister Iewell, you can not choose but Confesse. That ye didde it by onely

errour, and ouersight, and not of set purpose, he that knoweth you as we knowe, that be now acquainted with your humour, can neuer beleeue it. And where∣as ye saie,* 1.2 that the worde, quodammodo beareth smal weight in that place of Liberatus, the Circumstance of the place, and the storie of the time must needes con∣uince you.* 1.3 Which thing hath benne already tolde you largely, plainely, and truly, by M. Stapleton in his Re∣turne of Vntruthes, whiche you dissemble, as if you went inuisible, and were not espied for an Author of suche fowle Vntruthes. Ye shal neuer be hable to scoure suche spottes out of your cote.

* 1.4Wel, yet ye thought to excuse this your falsehed, by obiecting the like vnto me. But Sir, what if whiles ye go about to excuse your selfe, you shewe your selfe worthy to be accused, bothe of me, and of S. Augustine too? If S. Augustines wordes be as I alleged them, then who hath belied me? who hath belied S. Augustine? Go to S. Augustine good reader, and thou shalt finde the wordes truly by me alleged, and quodammodo not by any falshed leafte out at al, for in that place from whence I tooke his testimonie, the worde is not: nor in any parte of that Sermon, which I quoted. See the first Concion vpon the. 33.* 1.5 psalme. There he saith thus. Et ferebatur in manibus suis. Hoc verò fratres quomodo posset fieri in ho∣mine, quis intelligat? Quis enim portatur in manibus suis? Manibus aliorum potest portari homo, manibus suis ne∣mo portatur. Quomodo intelligatur in ipso Dauid secundùm literam non inuenimus, in Christo autē inuenimus. Ferebatur enim Christus in manibus suis, quando commendans ipsum corpus suum,* 1.6 ait, Hoc est corpus meum. Ferebat enim illud

corpus in manibus suis, &c. And he was carried in his handes? This brethern how it might be done in man, who can vnderstande? For who is borne in his owne handes? With the handes of others a man may be borne, with his owne handes no man is borne.* 1.7 How it maie be vnderstanded in Dauid him selfe according to the letter we finde it not, but in Christe we finde it. For Christe was carried in his owne handes, at what time commen∣ding his owne body it selfe (vnto his disciples) he said, This is my body. For he bore that body in his owne handes, &c.

This testimonie M. Iewel doth directly ouerthrow your doctrine of the Sacramentaries,* 1.8 and teacheth vs Christes body to be really, and in deede present in the most blessed Sacrament. For if that substance, which is in the Sacra∣ment after consecration, were but a signe, a token, or a fi∣gure of Christes body, as they of your secte, and you doo teache: what cause is there, why S. Augustine should make so great, so straunge, and so wonderful a thing of it? For if it were but the figure of Christes body that he helde in his hande, when he said, this is my bodie: what wonder was it? Dauid of whom there he speaketh, could haue done that, yea what is that man, that can not beare the figure of his bodie in his handes? But S. Augustine saith, that Christe did beare his owne body in his handes, when at the Supper he commended it vnto his disciples, sayng, this is my bodie. Which thing neither Dauid, nor any man could euer doo. And here consider Reader, how S. Augustine speaketh, as if it were of purpose, to take awaie al occasion of cauil from suche heretiques, as should denie the real presence, whiche M. Iewel doth.

The bodie, that Christ commended and gaue vnto his dis∣ciples, was (saith S. Augustin) ipsum corpus suum, his owne bodie it selfe: with which vehemēcie of expresse speache he excludeth al such Tropes, Figures, Significations, Re∣membrances, and Energies, as do derogate from the real presence. And that bodie (illud corpus, saith he) Christ did beare in his handes. Which was miraculous, and aboue the power of Dauid, or any other man.

Thus we see clearely, that, where S. Augustine spea∣keth of the truth, and real presence of Christes bodie, borne of Christ in his owne handes, he speaketh plainely, and precisely without this worde, Quodammodo. But in an other Sermon, where he speaketh not specially of his bodie being verily borne in his handes, but how, and after what manner it was borne in his handes: there to signifie the secretnes of the Diuine Mysterie, he vseth this word, Quodammodo.* 1.9 For hauing demaunded this question, Quo∣modo ferebatur (Christus) in manibus suis, How was Christ borne in his owne handes? touching the manner, thus he answereth: Quia quum commendaret ipsum corpus suum, & sanguinem suum, accepit in manus suas, quod norunt fideles, & ipse se portabat quodammodo cum diceret, hoc est corpus meum. For when he commended (and gaue vnto his dis∣ciples) his owne bodie it selfe, and his owne bloude, he tooke into his handes, that, which the Faithful do know, and he him selfe did beare him selfe after a certaine man∣ner, when he said, this is my bodie. In which saying the worde, quodammodo, asmuche to saie, after a certaine manner, doth not withdrawe our minde from beleefe of the true presence of the bodie borne in Christes handes, but from conceiuing a carnal, cōmon, and grosse manner

of bearing, suche as we see, when we beholde nourses bearing their children. Now, as it is euident by the order of the wordes in my Answer [Ansvver] to your Chalenge,* 1.10 I alle∣ged not this place of S. Augustine, out of the second Ser∣mon, but that other former place, out of the first Sermon vpon the .33. Psalme.

Thus are you clearely confuted, and eftesones char∣ged with a double Vntruth, for leauing out the worde Quodammodo, out of Liberatus, wherein the chiefe weight of the matter there spoken of lyeth, and for char∣ging me with your owne peculiar faulte of corrupting S. Augustines saying by taking away the worde, quodam∣modo, where that holy Doctour hath it not.

So then by this View of your Vntruthes, we haue a perfite View, that Vntruthes can not be defended, but with a multiplying of newe Vntruthes. Where∣fore the fewer suche Defences ye write, with the fewer Vntruthes shal ye peister the worlde.

Notes

• * 1.1

  M. Ievvel in the Replie. pag. 287.
• * 1.2

  Liberatus cap. 13.
• * 1.3

  See the Returne. Fol. 155. a. & in se∣quent.
• * 1.4

  M. Ievvel most im∣pudently belieth bothe S. Augusti∣ne, and me tou∣ching this vvorde, Quodam∣modo.
• * 1.5

  August. in Psal. 33. Concione. 1. sub finē.
• * 1.6

  Math. 26.
• * 1.7

  Christe at his supper vvas car∣ried and borne in his ovvn handes.
• * 1.8

  A cleare testimo∣nie for the Real presence.
• * 1.9

  August. in Psalm. 33. Concio. 2.
• * 1.10

  fol. 108. b.