But what a fantasy is this, That Christs Body is, neither the Creator, nor a Creature, ⟨p. 350⟩but, as it is here avouched, after a manner between both? 1Who ever would warrant this Doctrine, but that Old Heretic Abbot Eutyches? Verily S. Augustine saith, Omnis substantia, quae Deus non est, Creatura est: & quae Creatura non est, Deus est. Et quod Deo minus est, 2Deus non est. Every Substance, that is not God, is a Creature: and that is not a Creature, is God: and, what so ever is less then God, is not God. Here S. Augustine knoweth a Creator, and a Creature: but M. Hardinges mean between both, he knoweth not. Leo writing against Eutyches, of whom M. Harding seemeth to have received this learning, writeth thus:3 Emergunt alij, qui Carnem Domini, & Divini•atem dicunt unius esse Naturae. Quae tantum Sacrilegium inferna vomuere? Tolerabiliores sunt Ariani, &c. Up there start others, that say, The Flesh of Christ, and his Divinity are both of one Nature. What Hell hath poured us out such wicked sacrilege? The very Arians are more to be borne withal, then these men. S. Augustine saith,4 Quod ad Hominem attinet, Creatura est Christus. Christe, as concerning his Manhood, is (not a mean between both, but) a Creature. Again he saith, Duas Substantias, id est, Naturas esse fatemur: Divinitatis, scilicet, & Humanitatis: 5Creatricis, & Creatae: quae tamen substantiae, non confusae, sed unitae, atque in una, eademque Persona inseparabiles, & in sua semper proprietate manentes. We confess, there are in Christ two Substances, or Natures: The one, of the Godhead, the other, of the Manhood: The one of the Creator, the other of the Creature: Which Substances notwithstanding, are not Confused, but United, and in one self same Person inseparable, and remaining ever more in their own Properties. The like writeth Leo, Cyrillus, Gelasius, and all the rest of the Old Learned Fathers. Therefore M. Harding was much overseen, either to teach the people, that Christs Body is neither the Creator, nor the Creature, but a mean between both: or else to say, that the same Body, being united unto the Godhead, may therefore be in sundry places at one time. Herein rested the old Heresy of Eutyches. For thus Flavianus writeth of him:6 Corpus Domini Humanum quidem vocat: tamen negat esse nobis Consubstantiale.
But what a fantasie is this, That Christes Bodie is, neither the Creator, nor a Creature, ⟨p. 350⟩but, as it is here auouched, after a manner bitweene both? 1Who euer woulde warrant this Doctrine, but that Olde Heretique Abbate Eutyches? Uerily S. Augustine saith, Omnis substantia, quae Deus non est, Creatura est: & quae Creatura non est, Deus est. Et quod Deo minus est, 2Deus non est. Euery Substance, that is not God, is a Creature: and that is not a Creature, is God: and, what so euer is lesse then God, is not God. Here S. Augustine knoweth a Creator, and a Creature: but M. Hardinges meane bytweene both, he knoweth not. Leo writinge against Eutyches, of whome M. Hardinge seemeth to haue receiued this learninge, writeth thus:3 Emergunt alij, qui Carnem Domini, & Diuini•atem dicunt vnius esse Naturae. Quae tantum Sacrilegium inferna vomuere? Tolerabiliores sunt Ariani, &c. Vp there starte others, that saie, The Fleashe of Christ, and his Diuinitie are both of one Nature. What Helle hath powred vs out suche wicked sacrilege? The very Arianes are more to be borne withal, then these menne. S. Augustine saith,4 Quod ad Hominem attinet, Creatura est Christus. Christe, as concerninge his Manhoode, is (not a meane bitweene both, but) a Creature. Againe he saithe, Duas Substantias, id est, Naturas esse fatemur: Diuinitatis, scilicet, & Humanitatis: 5Creatricis, & Creatae: quae tamen substantiae, non confusae, sed vnitae, atque in vna, eademque Persona inseparabiles, & in sua semper proprietate manentes. We confesse, there are in Christe two Substances, or Natures: The one, of the Godhead, the other, of the Manheade: The one of the Creator, the other of the Creature: Which Substances notwithandinge, are not Confused, but Vnited, and in one selfe same Persone inseparable, and remaininge euer more in their owne Properties. The like writeth Leo, Cyrillus, Gelasius, and al the reast of the Olde Learned Fathers. Therefore M. Hardinge was muche ouerseene, either to teache the people, that Christes Bodie is neither the Creator, nor the Creature, but a meane bitweene both: or els to saie, that the same Bodie, beinge vnited vnto the Godheade, maie therefore be in sundrie places at one time. Herein rested the olde Heresie of Eutyches. For thus Flauianus writeth of him:
- 1A mean between Both.A meane bitvveene Bothe.
- 2In libro Sententiarū Prosperi.In libro Sententiarū Prosperi.
- 3Leo Epist. 95. ad Leonem August.
- 4Augustin. Epis. 57.
- 5De verbis Domini in Evangelio Secundum Johan, ca. 58.De verbis Domini in Euangelio Secundum Iohan, ca. 58.
- 6Flavianus ad Leonem.Flauianus ad Leonem.