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 B. of Sarisburie.

Ye maie soone be Pardoned, M. Hardinge, for speakinge il: for as mutche as, for ought, that maie appeare by youre speache, ye haue not yet learned to speake wel. Whether ye haue burnte the Scriptures of God, or no, bothe Heauen, and Earthe, and Sea, and Lande maie beare witnesse. For a poore excuse, ye saie, ye haue burnte our Errours, and Heretical Translations, and not the Scriptures: as the Housbandeman vseth to burn Caterpillers. Howe be it, he maie be thought an vnwise Housbandeman, that burneth vp his Caterpillers, & Trées too, bothe to∣geather: and, to wreake him selfe of the one, is contente to destroie the other. If al Bookes conteininge Erroure should be burnte, then should your Louanian No∣uelles goe to wracke. For yewis, M. Hardinge, contention, and vaine glorie set a part, ye know right wel, thei are ful of Errours. Moreouer ye knowe, there be Er∣rours in S. Augustine: There be Errours in Origē, in Tertulliā, in S. Ambrose, in S. Hierome. There be Errours in euery of y^e Aunciente Fathers: in y^e Greekes: in the Latines: in one, and other. There be Errours in your Schole Doctoures: There be Errours in your Canonistes: Briefely, your Holy Fathers Decrees, & Decretalles are not voide of Errours. Yet is there no Booke woorthy to be burnte, in respecte of Erroure, but onely the Booke of the Scriptures?

If there were sutche Errours in the Vulgare Translations, ye shoulde haue discried them, although not al, yet for your credites sake, one at the least. Ye should haue remoued the Errour, and haue restoared the Scriptures, to the vse, and com∣forte of the people. But this is it, that troubleth you so soare: that the Scriptures are published in the Common knowen tongues, and that the simple people of al sortes (whom otherwise ye cal Dogges, and Svvine, & filthy brute Beastes voide of reason) maie vnderstande them. This, M. Hardinge, is that greate, and hor∣rible Errrour: This is the Erroure of al Errours. Therefore Irenaeus saithe, as it is alleged before,* 1.1 Haeretici, cùm ex Scripturis arguuntur, in accusationem ver∣tuntur Scripturarum: Heretiques, when they be reproued by the Scriptures, then be∣ginne they to finde faulte with the Scriptures.* 1.2 And therefore S. Ambrose saith, He∣rodes conscius ignobilitatis suae, Scripturas incendit: ne qua Posteris suis, vel de prae∣scripto Veteri quaestio moueretur: existimās, quòd si Indicia de publico sustulisset, nullis a∣lijs Testimonijs clarere posset, quin de Patriarcharum, & Proselytorū Veterum genere emanaret: King Herode, for that he wel vnderstoode the basenesse of his House, therefore he burnte the Scriptures: leaste that, by meane of sutche Ancient Recordes, somme doubte might afterwarde be moued against his posteritie. For he thought, if he had once remoued sutche Monumentes, it could neuer be proued by any manner other witnesse, but that he came by des∣cente from the stocke of the Patriarkes, and Olde Proselytes: Whereas in deede he was amere altene, and a stranger to the House of Israel, and a very tyrannous Vsur∣per of the Crowne, as beinge lineally descended, not from Iacob, but from Esau.

But ye saie, You haue keapte, and preserued the Scriptures, in your Libraries, in veleme, and, I trowe, in letters of golde. Euen in like sorte, and with like truthe ye might saie, that you haue keapte the Sonne, and the Moone: and, had it not benne for your kéepinge, they had benne loste. It was God, M. Hardinge, that of his Mercie pre∣serued his Holy VVorde: euē as he preserued Daniel in the Caue of Lions: Ionas

in the Whales belly:* 1.3 The three Children in the middes of the flaming Fire. Yée kéepe the Scriptures as the Dogge keepeth the haie: whiche neither eateth it him selfe: nor suffereth the poore hungrie cattle, that faine woulde eate it: Yée kéepe thē in warde, in duste, & moulde: as the Ievves, before the time of Kinge Iosias, keapte the Booke of Deuteronomie closely in the corners,* 1.4 or emongest the treasures of y^e Temple: so, the noman knewe, where to finde it. Had it not benne for Goddes special prouidence, notwithstandinge your kéepinge, they might haue perished.

S. Chrysostome saithe,* 1.5 Nunc ne{que} an sint Scripturae quidam sciunt: Spiritus ta∣men ita dispēsauit, vt custodiantur: Now a daies there are somme, that cannot tel, whether there be any Scriptures, or no. Yet hath the Sprite of God so prouided, that they are stil pre∣serued.

Thus the Ievves made theire vauntes, that they were the keepers of the Lavve, & that the Christians had al of them. S. Augustine saith, Iudaei dicūt, non Nostra nos Lege vti,* 1.6 sed Sua: The Ievves saie, That wee haue no Lawe of our owne, but onely theires. Likewise euē at this daie the Iewes keepe, & vse the Lavve of God with al reuerence: They neuer laie any other Booke vpon the Bible: Thei wasshe theire handes, before they touche it: They wil not sit vpon the benche, where the Bible lieth: As often, as they either open it, or shutte it, they vse to kisse it: when y^e Pope goeth through Rome to his Palace of Laterane, the Ievves méete him vpō the waie, and offer him the Bible, and desire him reuerently to embrace it, as though the Pope coulde haue no Bible, but onely of them. Al these thinges not∣withstandinge, the Pope answeareth them of course, euen as wée maie answeare you: Sanctam Legem, viri Hebraei, & laudamus, & veneramur: obseruantiā ve∣rò vestram,* 1.7 & vanam interpretationem damnamus, & improbamus: Ye menne of the Ievves Profession, wee praise, and honoure the Holy Lavve: But your Tradi∣tion, and vaine Interpretation wee vtterly condemne, and reproue.

For Chrysostome saithe,* 1.8 Nihil nunc apud Iudaeos remansit, nisi Sola Scriptura Librorum, omni Legis obseruantia pereunte: There remaineth nowe nothinge emonge the Ievves, but onely the writinge conteined in Bookes: for al the obseruation of the Lavve is paste from them.* 1.9 Againe he saithe, Literae quidem Legis apud illos sunt: Sensus autem est apud nos: The Letters of the Lavve are with the Ievves: But the Sense, and Meaninge is with vs. Likewise he saith vnto the Ievves, Vos complicatis mem∣branas animaltum mortuorum: Nos possidemus Spiritum viuificautem: You turne the leaues of the Scriptures, made of the skinnes of deade Cattle: but we haue the Sprite, that geeueth Life.* 1.10 So saithe S. Augustine: Iudaei in Libris suffragatores nostri sunt: in Cordibus hostes nostri: The Iewes healpe vs, and aide vs with theire Bookes: But thei are our enimies in theire hartes. Againe he saith, Magnum aliquid actum est in vsum nostrum de Infidelirate Iudaeorum: vt ijdem ipsi, qui haec propter se non haberent in Cordibus, ea propter nos haberent in Codicibus: Somme greate good thinge is wrought to our vse by the infidelitie of the Iewes: that they, that, to doo them selues good, had not these thinges in theire hartes, yet for our sakes, to doo vs good, shoulde haue same thinges in theire Bookes.

Speake not therefore so mutche, M. Hardinge, of your safe keepinge of y^e Scri∣ptures For the Jevves haue keapte, and vntil this daie doo kéepe them as safely, as you. Yae keapte the Scriptures, as the Augures of Rome sommetime keapte the Sibylles Bookes: that is to saie, yée keapte them to your selues, in close prisonne, & in secresie: that the people should knowe nothing, but in al cases should be forced to seeke to you. Thus ye keapte the Light in Darknesse: and, as S. Paule saithe,* 1.11 ye keapte the Truthe of God in VVickednesse.

S. Chrysostome saithe, Quando vides Scripturas Prophetarum, & Euan∣gelij, & Apostolorum traditas esse in manus Falsorum Sacerdotum, num intelligis, quód Verbum veritatis traditum est Principibus iniquis, & Scribis? When thou seeste the

Scriptures of the Prophetes, of the Gospel, and of the Apostles to be deliuered into the handes of False Priestes,* 1.12 dooste thou not vnderstande, that the Woorde of Truthe is deli∣uered vnto the wicked Princes, and vnto the Scribes? To be short, I maie answeare you with the woordes of Chrysostome, Arcas, & Scrinia rerum pretiosissimarum adhuc seruatis,* 1.13 The sauro destituti: Yee keepe stil the Cheastes, and boxes of moste pretious thinges: but the Iewelles, and Treasures be cleane gonne. Therefore, your safe kéeping of the Scriptures notwithstandinge, wée maie saie to you, as S. Augustine sommetime said to the Heretique Petilian: Iudas Christum Carnalem tradidit: Tu Spiritua∣lem: furens Euangelium sanctum flammis sacrilegis tradidisti:* 1.14 Iudas betraiede Christe Carnal: thou haste betraied Christe Spiritual: for thou in thy rage haste deliue∣red the Holy Gospel vnto wicked fires.

Yée replie, You rather haue burnte the Gospel: for that you denie the woordes of the Gospel. For example ye allege these woordes of Christe, This is my Body: vvhiche vvoordes, ye saie, of our part are denied. God be thāked, as wee haue not burnte, so haue wée not denied any woorde, or parcel of the Gospel. Touchinge these wordes by you alleged, wée embrace them, and reuerence them, and beleue them, euen as the VVoordes of Christe. But wée embrace them, not as you haue fondely rackte, & wreasted them, and fowly abused them, by your vaine Constructions: but as Christe meante them, and as the Aunciente Catholique Fathers in the Olde times haue expounded them.* 1.15 S. Chrysostome saithe, Sacrae Scripturae Verba non vult Deus, vt Simpliciter, sed multa cum prudētia intelligantur: God wil not, that we shoulde vnderstande the vvoordes of the Holy Scripture simply and plainely, as thei lie, but with greate wisedome,* 1.16 and discretion. Againe he saithe, Diligenter inuigilandum est: vel potiùs Diuina Gratia opus est, ne nudis verbis insistamus. Ita Haeretici in Er∣rorem incidunt: Wee must take great heede: or rather we haue neede of the Grace of God, that wee reaste not vpon the bare VVoordes of the Scriptures. For by that meanes Heretiques fal into Erroure.* 1.17 S Augustine saithe, Omne Figuratè, aut factum, aut dictum, hoc enuntiat, quod Significat: Euery thinge that is either donne, or spoken in a Figure, sheweth foorth the same thinge, that it Signifieth. S. Hierome saithe: Ne pu∣remus in Verbis Scripturarum esse Euangelium, sed in Sensu: Let vs not thinke that the Gospel standeth in the VVoordes of the Scripture, but in the Meaninge.

Againe he saithe,* 1.18 Cùm Seniores putentur in Ecclesijs, & Principes Sacerdotum, Simplicem sequentes Literam, occidunt Filium Dei: Whereas thei be taken for the Elders of the Churche, and the Chiefe of the Priestes, folowinge the Plaine Letter, (as it is written, and not regardinge the meaninge) they kille the Sonne of God.

Let vs sée therefore, in what sense the Holy Catholique Fathers haue in Olde times expounded these Woordes of Christe.

First, Tertullian saithe thus, Christus acceptum Panem, & distributum Discipu∣lis, Corpus suum illum fecit,* 1.19 Hoc est Corpus meum, hoc est, Figura Corpo∣ris mei: Christe taking the Breade, and diuiding it to his Disciples, made it his Body, saieing: This is my Body, that is to saie, This is a Figure of my Body. S. Augustine saith, Non dubitauit Dominus dicere, Hoc est Corpus meum, cùm daret Signum Cor∣poris sui: Our Lorde doubted not to saie, This is my Body, when he gaue a Token of his Body. I leaue infinite other Authorities to like pourpose. By these fewe we maie easily perceiue, in what sense the Holy Fathers in Olde time vnderstoode these Wordes of Christe, This is my Body. Yet were thei neuer therefore con∣demned of. Heresie, nor thought to denie any parcel of the Scriptures. S. Augu∣stine saith,* 1.20 Solet res, quae Significat, eius rei nomine, quam Significat. nūcupari: Hinc est, quod dictum est, Petra erat Christus. Non enim dicit, Petra Significat Christum: Sed, tanquam hoc esset, quoód vtique per Substantiam non erat, sed per Significationē: The thinge that Signifieth, is Commonly called by the name of that thinge, that it Signifieth. Therefore is it, that S. Paule saithe, The Rocke vvas Christe. For he saithe not, The

Rocke signified Christe (but,* 1.21 The Rocke is Christe) As if the Rocke had benne Christe in deede: whereas, touchinge the Substance, it was not so: but so it was by Signifi∣cation.

In this sorte is the Breade Christes Body: not verily, and in déede: but, as S. Augustine saithe, after a certaine phrase, or manner of speache. And so is it noted euen in your owne Glose,* 1.22 Vocatur Corpus Christi, id est, Significat Corpus Christi: The Breade is called the Body of Christe: that is to saie, The Breade Si∣gnifieth the Body of Christe. Thus wée denie not Christes Woordes, M. Har∣dinge: But we denie the fonde, and fantastical senses, that you haue imagined of Christes VVoordes. Therefore where you allege these woordes, as spoken by S. Augustine, He is a burner of the Scriptures, that consenteth not vnto the Scriptures, Yée might haue remembred,* 1.23 that the same S. Augustine likewise saithe, Ille credatur Testamentum tradidisse flammis, qui contra Voluntatem litigat Testatoris: He is to be thought, to haue deliuered the Testamente to the fire, that quarrelleth (as you doo) againste the wil, and meaninge of him, that made the Testamente. S. Gregorie saithe, Facilè in verbis agnoscimus aliud esse, quod intimant, aliud, quod sonant: Tanto' autem quis{que} noti∣tiae illius Extraneus redditur.* 1.24 quāto' in Sola eius Superficie ligatur: In wordes wee doo wel perceiue, that there is one thing, that they Signifie, and an other thing, that they sound. And the more a man bindeth him selfe to the ovvtvvarde sight, and shevve of the Letter, the further of is he from the vnderstandinge of the same.

The obiection of difference, that ye make bitwéene S. Iames, and S. Paule, (S. Augustine saithe) is made by thē y^• vnderstand, neither S. Iames,* 1.25 nor S. Paule, The whole force thereof is answeared before. It is easy to sée, that S. Paule speaketh of one Kinde of VVoorkes, and S. Iames of an other: & againe, S. Paule of one kinde of Iustification, and S. Iames of an other. Therefore this difference is soone auoided. Certainely wee denie neither S. Paule, nor S. Iames: nor thinke, the one of them to be contrarie to the other.

Touchinge the Woordes of Christe, that ye haue alleged out of S. Iohn, it ap∣peareth, ye were in somme baste,* 1.26 and therefore were faine to take, that came firste to hande. For I wil not saie, M. Hardinge, what Doctoure, or Father, but, what drifte, or discretion of Common sense euer taught you to reason thus? Christe saithe, He that Eateth of this Breade shal liue for euer: Ergo, The people muste receiue the Communion vnder One kinde.* 1.27 Freere Eckius your Felow reasoneth with like discre∣tion to like pourpose:

Geue vs, saithe he, our daily Breade:

Ergo, VVee maie restraine the people from the Cuppe.

Perhaps ye wil saie, The name of Breade belongeth to Eatinge onely, and not to Drinkinge. This maie be graunted wel without preiudice. Notwithstan∣dinge, S. Cyprian doubted not to saie,* 1.28 Manducauerunt, & Biberunt de eodem Pane: They did bothe Eate, and Drinke of one Breade. And againe he saithe, Manducamus & Bibimus eius Sanguinem: Wee Eate and Drinke his Bloude.

How be it, in déede these woordes of Christe in the sixthe of S. Iohn, belonge one∣ly to the Spiritual Eatinge, and drinkinge of Christes Body, and Bloude, (that is wrought, not by the Mouthe, but onely by Faith) and nothinge to the outward Ministration of the Sacramente.* 1.29 Your owne Doctoure Nicolas Lyra saith, Haec verba nihil directè pertinent ad Sacramentalem, vel Corporalem Manducatio∣nem. Nam hoc verbum dictum fuit, antequam Sacramentum Eucharistiae esset institutum. Ex illa igitur Litera de Sacramentali Communione non potest fieri Argumen∣tum efficax: These Woordes of Christe in the sixth Chapter of S. Iohn, directely perteine nothing to the Sacramental, or Corporal Eatinge. For these woordes were spoken longe before the Sacramente was ordeined. Therefore of this place there can be made no good sufficiente Argumente, touching the Sacramental Communion. You saie, your proufe, taken

of these woordes is sufficient,* 1.30 & therewith ye deceiue the Ignorant. Lyra saithe, It is not sufficient. Now let your indifferente Reader Iudge, whether of you twoo is deceiued.

And, whereas ye woulde seeme to saie, Christe gaue no Commaundemente of Bothe kindes, to be receiued of the people, Euen so, and with lyke truethe yee might also saie, Christe gaue no Commaundemente, no not of one kinde at al to be receiued of the people. For there was no man present, but onely the Apostles, at the In∣stitution, as wel of the one kinde, as of the other. Therefore, that the people maie claime any one parte of the Sacramente, they haue it not of any right, but onely of youre mere, and free liberalitie. For otherwise of dewtie, by youre iudgemēte, they shoulde haue nothinge.

Notwithstandinge Christe saithe, Bibite ex hoc omnes: Drinke ye (not one∣ly the Apostles, but) Drinke ye al of this, Whiche woordes Paschasius expoundeth thus:* 1.31 Bibite ex hoc omnes, Hoc est, tam Ministri, quàm reliqui Credentes: Drinke ye al of this: that is to saie, as vvel the Ministers, as the reste of the Faithful.* 1.32 An other saithe thus, Bibite ex hoc Omnes: Omnes, scilicet, sine personarum acceptione: Drinke ye al of this: Al, that is to saie, without difference, or choise of personnes.

But hereof we haue spoken more at large in other places.

Notes

• * 1.1

  Irenae. Li. 1. Ca. 2.
• * 1.2

  Ambros. in Lucā Lib. 3. Cap. 3.
• * 1.3

  Keepinge of the Scriptures
• * 1.4

  2. Regum. 22.
• * 1.5

  Chrysost in Epis. ad Hebraeos, Ho∣mil. 8.
• * 1.6

  August. In quae∣stionibus ex Ve∣teri Testament. quaest 44. Paulus Phagius in Deuter. Ca. 17
• * 1.7

  Ceremoniar. Li. 1. Cap 8.
• * 1.8

  Chryso. in Matt. Homil. 33.
• * 1.9

  Chrysosto. in Ce∣nesim, Homil. 8. Chrysostom. in Psalm. 117.
• * 1.10

  August de Fide rerum inuisibil. Cap. 6. August. Contra Fausiū Mantchae. Lib. 16. Cap. 21.
• * 1.11

  Roman 1. Chryso in Matt. Homil. 35.
• * 1.12

  This is my Body.
• * 1.13

  Chrysostom. in 1. Corin. Homi. 37.
• * 1.14

  Augusti. Contra Literas Petilia. Lib. 2. Cap. 7.
• * 1.15

  Chrysostom. in Iohan. Homi. 14.
• * 1.16

  Chrysosto. in Io∣han. Homil. 39.
• * 1.17

  August. ad Con∣sentiū. li. 1. ca. 10. Hierony. ad Ga∣lat. Cap. 1.
• * 1.18

  Hieron. in Matt. Cap. 16.
• * 1.19

  Tertullian. Con∣tra Marcionem. Lib. 4. Augusti. Contra Adiman. Cap. 12.
• * 1.20

  August. in quae∣ssionib. in Leuit. quaest. 57.
• * 1.21

  This is my Body.
• * 1.22

  De Cons. Dist. 2. Hoc est. In Gloss.
• * 1.23

  Augu. Epist 162.
• * 1.24

  Gregorius in Iob. Lib. 4. Ca. 1.
• * 1.25

  Augu. in Lib. 83. quaestionū q. 76. Parte. 1. Ca. 10. Diui. 1.
• * 1.26

  Iohan. 6.
• * 1.27

  Remnitius in Examine Conci. Triden. Pag. 598.
• * 1.28

  Cyprian. De Coena Domini. In eodem Serm.
• * 1.29

  Nicolaus Lyra, in Psalm. 110.
• * 1.30

  Commu∣nion vn∣der one kinde.
• * 1.31

  Paschasius.
• * 1.32

  Glossa. Citaturà Cassandro, de vtra{que} Specie.