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, Cap. 10. Diuision. 1.

Wherefore if wee he Heretiques, and they (as they woulde faine be called) be Catholiques, why doo they not, as they see the Fathers, whiche were Catholique men, haue alwaies donne? Why doo they not conuince and maister vs by the Diuine Scriptures? Why doo they not calle vs againe to be tried by them? Why doo they not laye before vs, howe wee haue gonne awaye from Christe, from the Prophetes, from the Apostles, and from the Holy Fathers?

Why sticke they to doo it? Why are they afraide of it? It is Goddes cause: Why are they doubteful to commit it to the trial of Goddes Woorde? Yf wee be Heretiques whiche referre al our controuersies vnto the Holy Scriptures, & reporte vs to the selfe same Woordes, whiche wee knowe were sealed by God him selfe, and in comparison of them, sette litle by al other thinges, what so euer maye be diuised by menne, how shal wee saye to these folke, I praye you: what man∣ner of men be they, and howe is it meete to calle them, whiche feare the iudgement of the Holy Scriptures, that is to saie, the Iudge∣ment of God him selfe, and doo preferre before them theire owne dreames, and ful colde inuentions: and to maintaine theire owne Traditions, haue defaced and corrupted nowe these many hundred yeeres the ordinances of Christe, and of the Apostles?

M. Hardinge.

VVe doo so. For they condemned those that went against the Tradition of the Fathers, and so doo wee.* 1.1 The Scriptures consiste not in inke and paper, but in the sense. VVhiche sense the Holy Ghoste by Christes promise hath taught the Churche.

Epiphanius refutinge the Heretikes whiche named them selues Apostolikes,* 1.2 saithe, that the Scri∣ptures haue neede of Speculation that is to witte, to be wel studied and considered) to the ende the force and power of euery argument maye be knowen. It behoueth vs also (saithe he) to vse the Tra∣dition: For wee can not haue al thinges of the Holy Scripture. Thus Epiphanius. By Tradition without doubte he meaneth the sense and vnderstandinge receiued of the Fathers. For that is the Keie of the VVoorde of God, as S. Peter taught, by report of S. Clement. This sense and vnderstandinge of the Lawe had the Ministers of the Lawe, to whome the Traditions of Moses and of the Elders came as it were by handes. Nowe wee require you to admitte this Tradition, that is to saye, the

Catholike sense and vnderstandinge of the Scriptures, whiche hathe benne deliuered vnto vs by the Holy Fathers of al Ages, and of al Countries, where the Faithe hath benne receiued. And then we wil calle you againe to be tried by the Scriptures.

This haue the Catholikes layde before you oftentimes, and this doo we shewe you in this Confu∣tation.* 1.3 He that despiseth you, despiseth mee, saithe Christe of his Churche. Ye despise the Catho∣like Churche, and therefore ye despise Christe.

What neede so many questions Sirs? Your hote Rhetorike sheweth more courage in woorde, then Victorie in deede. Ye calle vs foorthe to the Scriptures,* 1.4 as it were to the fielde. Ye strike vs downe with woordes, before ye come to encounter. To shewe your brauerie in the mo••stre, ye referre your controuersies vnto the Holy Scriptures, ye reporte you vnto the woordes sealed by God himselfe: but we the Catholikes, as ye pretende, sticke at it: we be afraide of it, we doubte of th•• mater, we feare the Iudgement of Holy Scriptures, we preferre our owne dreames and colde inuen∣tions. VVel, nowe that ye haue tolde your lusty tale, heare our sober answeare. Often•• times the true Scriptures are stretched foorthe to serue euil and false purposes. The Iewes went about by the Scriptures to prooue, that Christe was not so muche as a I••ophete.* 1.5 For they saide,* 1.6 Searche the Scrip∣tures, and see, that a Prophete riseth not out of Galiley. By the Scriptures they would needes shewe him woorthy to die.* 1.7 We haue a Lawe, quod they, and by our Lawe he ought to die, because he hath made him selfe the Sonne of God The Diuel by alleaginge Scripture, would haue deceiued our Sauiour him selfe, and saide vnto him: Scriptum est,* 1.8 It is written. The Arians were ful of the Scriptures, and by the same, as S. Ambrose writeth, went about to prooue, that Christe the author of al goodnesse was not good. It is written, quoth they, Nemo bonus nisi vnus Deus, None is good, but onely God. Likewise the Macedonians, the Nestorians, the Eutychians.

Now in this case, your selues dooinge the like, what may wee doo better, then honour the Scrip∣tures, and seeke for their right Sense and Vnderstandinge? Scriptum est, It is Scripture (saith S. Ambrose to the allegation of the Arians) I acknowlege, but the letter hath not the errour: woulde God the Arians interpretation had not. Apices sine crimine sunt, sensus in crimine. The letters be without crime: the sense is in crime.* 1.9 From the vnderstanding commeth Heresie, not from the Scri∣pture: the sense, not the woorde, becommeth to be a crime, saith S. Hilary, Sithens then al standeth in the sense, let vs agree first vpon the sense and interpretation of the Scriptures: and then if we be not as ready as ye, come foorth when ye liste, vpbraide vs hardely, and say lustely, as here ye doo, why sticke they to doo it? why are they afraide of it?

As for the true sense and interpretation of the Scriptures, where shal wee finde it, but, as be∣fore wee saide,* 1.10 in the Catholike Churche? The Churche hauinge Christe remaininge with it al daies to the ende of the worlde, hauinge by promise of Christe the Sprite of truethe, remaininge in it for euer, hauing by Goddes owne ancient promise bothe the woordes, whiche the Father hath put in the mouthe of Christe, and the Sprite whiche he putte in him, whereby it may vnderstand the meaninge of Goddes woordes: wee maie not now seeke for the true sense, vnderstanding, and interpretation of the Scriptures any where, but in the Churche. Your owne Doctour Iohn Caluine him selfe▪* 1.11 whom ye folowe and esteeme so mutche, admonisheth very wel, and saithe, it is specially to be noted, that out of the Churche there is no light of the sounde vnderstandinge of the Scriptures. This ground beinge laide, on whiche eche parte must stande and be tried in, crowe no more againste vs, boast your selues no more:* 1.12 VVe feare not the iudgement of the Holy Scriptures. Nay it is your selues, that feare this iudg∣ment. For your owne conscience telleth you that on this ground ye are the weaker side. Yf ye stande with vs on this grounde, ye shal neuer be able to defende your Maister Iohn Caluines doctrine touch∣inge Baptisme,* 1.13 whiche h••••••aketh to be of so litle force, against the manifest Scripture: Let eue∣ry one of you (saithe S. Peter) be Baptized in the name of Iesus Christe, to Remission of Sinnes. Keepinge this grounde* 1.14 ye shal be borne from your Doctrine touchinge Absolution, denyinge the Prieste to haue power to absolue penitentes by his Priestly Auctoritie, but by Preachinge the Go∣spel to them, contrarie to the plaine Scripture: VVhose Sinnes ye ••orgeue, they are forgeuen to them: VVhose ye retaine, they are reteined. Yf ye refuse not this grounde, ye shal be forced to re∣store the Sacrament of extreme Vnction▪ and the vse of Holy Oyle againe, whiche ye haue abandoned.

For what haue ye to saye against the Scripture,* 1.15 It any sicke amonge you? Let him cause the Priestes of the Churche to come in to him, anointinge him with Oile, in the name of our Lorde? Ab••dinge in this grounde, ye shal be driuen to forsake your Zwinglian doctrine, whiche putteth Signes and Fi∣gures I onely in the Sacrament of the Aultar, for the True and Real Body of Christe there 2 presente.* 1.16 contrarie to the 3 cleare Scripture, This is my Bodie. Beinge on this grounde, ye shal soone geue ouer the maintenance of the Doctrine of your special Faithe, and of your Iustification by Faithe onely,* 1.17 as beinge contrary to the plaine Scripture, Man is iustified by woorkes, and not by Faithe onely. To conclude (for, to shewe in howe many pointes ye maye be confuted by euident Scriptures, it were in maner infinite) if ye wil admitte this for a good grounde, as ye midste needes admitte: then shal ye not mainteine the Presumptuous Doctrine of your certaintie of Grace and Saluation, contrary to that S. Paule counselleth,* 1.18 VVith feare and tremblinge woorke your Saluation.

The B. of Sarisburie.

Whereas wée make reasonable request••, that God maye be vmpéere in his owne cause, and that al our controuersies maye be iudged, and tried by the Holy Scriptures, M. Hardinge thereto answeareth thus: The Scripture standeth not in the Wordes, but in the Sense: and the same Sense is continued by Tradition in the Churche. Otherwise, he saithe, the Iewes, the Arians, the Nestorians, the Eutychians, and al other Heretiques were alwaies hable to claime by the Scriptures. To conclude, he maketh vp a greate emptie heape, of the force of Ba∣ptisme, of Holy Oile, of Extreme Unction, of Absolution of Signes, of Figures, of Onely Faithe, and, as it liketh him to calle it, of the Presumptuous Doctrine of the Certainetie of Saluation: in euery of whiche thinges, he saithe, the Scriptures are cleare of his side, and directly against vs.

To answears al these pointes in particulare, it would require an other Booke. But briefely to touche so mutche onely, as shalbe néedeful, First, that the Sub∣stance of the Scriptures standeth in the right Sense, and Meaninge, and not one∣ly in the naked, and bare woordes, it is true, and generally graunted without ex∣ception, and needeth no farther proufe.* 1.19 S. Hierome saithe, Non in Legendo, sed in Intelligendo Scripturae consistunt: The Scriptures stande, not in the Readinge, but in the Vnderstandinge. And S. Hilarie, Non Diuinorum dictorum, sed intelligentiae nostrae à nobis ratio praestanda est: Wee muste yeelde an accoumpte, not of Goddes Diuine Woordes, but of our owne Expositions.

But if that onely be the right Meaninge, and Sense of the Scriptures, that within these fewe late hundred yéeres is cropen into the Churche of Rome: and if it be al Gospel, what so euer it bée, that arriueth from thence: and if they be al He∣retiques, and Schismatiques, and Despisers of Christe, and of the Apostles, and of the Uniuersal Churche, that make staie at it, or cānot receiue it, then is the whole mater already concluded: wée shal néede no more adoo.

Ye saie, The Iewes, the Arians, the Nestorians, and other Heretiques alleged the Scriptures. Yea verily, M. Hardinge, and that euen with like Faithe, and in like Sense, and to like purpose, as you allege them nowe: as hereafter, I truste, it shal appeare. By the waye, for example hereof, in this very place, where you allege the woordes of the Pharise is auouchinge the Scriptures,* 1.20 it maye please you to re∣member, that either witingly, or of some errour, and ouersight, ye haue manifestly corrupted the Scriptures. For, whereas you haue translated the place thus, Searche the Scriptures: the Phariseis saide nothinge els, but Scrurare, & Vide, Searche, and see: and spake not one woorde of the Scriptures. And although the mater importe not mutche, yet to charge you with your owne rule, whiche muste needes be good against your selfe, any smal faulte in Goddes Woorde must be coun∣ted greate. In deede S. Chrysostome, and S. Augustine séeme to supplie this

woorde, Scriptures, although it were not in the Texte.

Touchinge the mater it selfe,* 1.21 Nicolas Lyra saithe,* 1.22 Hoe Verbum eorum sim∣pliciter falsum est. Quia, si intelligatur de Prohetis generaliter, aliqui fuerunt nati de Galilaea: videlicet, Elizaeus, Tobias, & Debora Prophetissa, & fortè plures alij; This woorde of the Phariseis is plainely false. For if it be taken generally of al Prophetes, then were there certaine of them borne in Galilei, namely Elizaeus, Tobias, Debora, and per∣chance others moe. In sutche sorte, M. Hardinge, euen with like Faithe and credite, you also haue vsed, to allege the Scriptures.

But whereto driue you al this longe tale? Wil you in the ende conclude thus: The Iewes, and Heretiques alleged the Scriptures: Ergo, Faitheful Christians maye not allege them? Or thus, Théeues haue sometimes armed them selues: Ergo, True menne maye not be armed? Nay, wée maye rather saye thus vnto you: The Iewes, and Heretiques alleged the Scriptures: What accoumpte then maye wée make of you, that flée, and condemne, and burne the Scriptures?

Certainely notwithstandinge the Phariseis,* 1.23 and Heretiques wickedly mis∣alleged the Scriptures, as ye sometimes doo to scrue your purpose, yet for al that, Christe saide vnto them, Scrutamini Scripturas: Searche the Scriptures: And,* 1.24 as it is saide before, the Catholique learned Fathers in al theire cases, and controuersies appealed euermore to the Scriptures.

Where you saye, The Scriptures are so cleare of your side▪ and make so direct∣ly againste vs: would God ye woulde in deede, and vnfainedly stande to that trial. Your fansies, and folies woulde soone come to grounde.

Touchinge your greate heape of examples, of the Sacramente of Baptisme defaced, as you saye, by M. Caluine: of Absolution, of Extreme Unction, of Holy Oile, of Signes, of Figures, of Onely Faithe, & of the certainetie of Saluation, whiche you calle Presumptuous: Firste of the Sacramente of Baptisme, M. Cal∣uine euery where writeth with al manner reuerence, callinge it a Diuine, and an Heauenly Mysterie, and the Sacramente of our Redemption: Wherein also some∣times he iustly reprooueth you, for that ye haue so many waies, so profanely, and so vnreuerently abused the same. Of Absolution wée shal haue occasion to saye more hereafter.

Touchinge your Oile, in déede in shewe of woordes, S. Iames séemeth to make somewhat for you. Notwithstandinge neither doothe he calle it Holy Oile, as ye doo: neither doothe he calle it a Sacramente of the Churche: nor doothe he saye, as ye saie, it should serue for the Saluation of Body, and Soule: nor doothe he teache you to salute it, and to speake vnto it, as to a liuely, and reasonable Creature, Aue Sanctum Oleum, Alhaile Holy Oile: nor with these woordes to minister it vnto the sicke: Per hanc Sanctam Vnctionem, & suam pijssimā Misericordiam, ignoscat tibi Deus: By this Holy enointinge, and his deere mercie, God Pardonne thee. To be shorte, it was a miraculous gifte of Healinge, lastinge onely, as other like Miracles did, for the time: not a necessary Sacramente of the Churche to continewe for euer.

As for the Obiection of Signes, and Figures, for shortnesse of time,* 1.25 I muste re∣ferre thée, gentle Reader, vnto my Former Replie to M. Harding. The woordes of Christe, whiche are thought to be so plaine, the Anciente Learned Father Tertul∣lian expoundeth thus:* 1.26 Hoc est Corpus meum: Hoc est, Figura Corporis mei: This is my Body: that is to saye, This is a Figure of my Body. Likewise S. Augustine, Non dubitauit Dominus dicere, Hoc est Corpus meum, cùm daret Signum Corporis sui: Our Lorde doubted not to saye, This is my Body, when he gaue a Signe of his Body.

To rehearse al other like Ancient Authorities, it were too longe. O what tri∣umphes would M. Hardinge make, if none of al the Olde Learned Fathers coulde be founde, that euer had called the Sacrament, the Signe, and Figure of Christes Body? But, as before he alleged an imagined Sense of the Scriptures without

woordes,* 1.27 so nowe he allegeth the woordes alone without sense. He shoulde haue remembred better, that S. Hierome saithe, Ne putemus,* 1.28 in Verbis Scripturarum es∣se Euangelium, sed in Sensu: Let vs not thinke, the Gospel standeth in the VVoordes of the Scriptures, but in the Meaninge.

Twoo other greate quarelles M. Hardinge moueth: the one of Onely Faithe: the other, as he calleth it, of the Presumptuous Certainetie of Saluation. Wherein iudge thou vprightly, good Christian Reader, how iuste cause he hath to reprooue our Doctrine.

As for the firste hereof,* 1.29 S. Paule saithe, Iustificamur Gratis ex Gratia ipsius: Wee be Iustified Freely of his Grace: wee Iudge that a man is Iustified by Faithe, without the VVorkes of the Lawe: Wee knowe, that a man is not Iustified by the VVoorkes of the Lawe, but by the Faithe of Christe. M. Hardinge wil saie, Yet hitherto of, Sola Fides, that is, of Onely Faithe, wée heare nothinge. Notwithstandinge, when S. Paule excludeth al manner Woorkes bisides Onely Faithe, what els then lea∣ueth he, but Faithe alone?

How be it, if it be so horrible an Heresie, to saye, Wée be Iustified before God by Onely Faithe, that is to saie, Onely by the Merites & Crosse of Christe, let vs sée, what the Holy Learned Fathers of the Churche so many hundred yéeres agoe, haue taught vs thereof.

S. Ambrose saithe,* 1.30 Iustificati sunt Gratis, quia nihil Operantes, neque vicem red∣dentes, Sola Fide Iustificati sunt dono Dei: They are Iustified Freely: Bicause woorkinge nothinge and requitinge nothinge,* 1.31 they are Iustified by Onely Faithe through the gifte of God. Againe, Sic decretum est à Deo, vt, cessante Lege, Solam Fidem Gratia Dei pos∣ceret ad Salutem: This was Goddes determination, that, the Lawe surceasinge, the Grace of God shoulde require Onely Faithe vnto Saluation.* 1.32 And againe, Sola Fides posita est ad Salutem: Onely Faithe is saide, or appointed vnto Saluation. S. Bastle saithe, Nouis se esse inopem Verae Iustitiae: Sola autem Fide in Christum esse Iustificatum: He knoweth him selfe to be voide of True Righteousnesse: and to be Iustified by Onely Faithe in Christe.

Theodoretus saithe, Non vllis Operibus nostris, sed per Solam Fidem Mystica bo∣na consequuti sumus: Not by any VVoorkes of ours, but by Onely Faithe we haue gotten the Mystical good thinges.

Nazianzenus saithe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Credere solum est Iustitia: Onely Beleeuinge is Righteousnesse.

Origen saithe, Vbi est gloriario tua? Exclusa est. Dicit sufficere Solius Fidei Iusti∣ficationem: ita vt credens quis Tantūmodo Iustificetur, etiāsi Nihil boni Operis fecerit: VVhere nowe is thy boastinge (of thy good Woorkes)? It is shutte out. Paule saithe, that the Iustification of Onely Faithe is Sufficiente: So that a man Onely Beleeuinge maye be Iustified, although he haue donne no good woorke at al.

Hesychius saithe, Gratia ex Misericordia, atque Compassione praebetur, & Fide comprehenditur Sola: The Grace of God is geuen onely of Mercie, and Pauoure: and is embraced, and receiued by Onely Faithe.

I leaue a greate number of others, that haue written the like, as wel Gréekes, as Latines. In steede of them al, S. Chrysostome saithe thus: Illi dicebant, Qui Sola Fide nititur, Execrabilis est: Hic contrà demonstrat, eum, qui Sola Fide nititur, Be∣nedictum esse: They saide, who so staieth him selfe by onely Faithe, is accursed: Contra∣r••ewise S. Paule prooueth, that who so stayeth him selfe by Onely Faithe, he is Blessed.

Touchinge the woordes of S. Iames, yf M. Hardinge wel considered the E∣quiuocation, or double vnderstanding of this woorde, Iustification, he might soone, and easily haue espied his owne errour.* 1.33 For when S. Paule saithe, Abraham was Iustified by Faithe without VVoorkes of the Lawe, he teacheth vs, how Abraham was receiued into fauour, and Iustified before God: Of the other side, S. Iames, when

he saithe,* 1.34 Abraham was Iustified by VVoorkes, and not by Faithe Onely, he speaketh of the woorkes that folowe Iustification, & of the Fruites of Faithe: Without whiche Fruites Abrahams Faithe had benne no Faithe.

S. Augustine saithe, Non sunt contrariae duorum Apostolorum Sententiae,* 1.35 Pauli, & Iacobi: Cùm dicit Paulus, Iustificari hominem sine Operibus: & Iacobus dicit, inanem esse Fidem sine Operibus. Quia Paulus loquitur de Operibus, quae Fidem praecedunt: Iacobus de ijs, quae Fidem sequntur: The saieinges of the twoo Apostles, Paule, and Iames are not contrarie, where as Paule saithe, A man is Iustified without Woorkes: and Iames saithe, Faithe without Woorkes is in vaine. For Paule speaketh of the VVorkes that goe before Faithe: James speaketh of the VVorkes, that folowe after Faithe.

Yf M. Hardinge shal thinke, S. Augustines authoritie herein is not sufficient, Thomas of Aquine wil auouche y^e same. His woordes be these:* 1.36 Iacobus hic loquitur de Operibus sequentibus Fidem: quae dicuntur Iustificare, non secundum quod Iustifica∣re dicitur Iustitiae infusio: sed secundum quod dicitur Iustitiae Exercitatio, vel Ostensio, vel Consummatio. Res enim dicitur fieri, quando perficitur, vel innotescit: Iames in this place speaketh of sutche woorkes, as folowe Faithe: whiche woorkes are saide to Iustifie, not as Iustification is the procuring of Righteousnesse: but in that it is an Exercise, or a shew∣inge, or a Perfitinge of Righteousnesse. For wee saye, A thinge is donne, when it is perfi∣ted, or knowen to be donne.

Nowe concerninge the assurance, or Certainetie of Saluation, the Scriptures are fulle. S. Paule saithe, There is no damnation to them that be in Christe Iesu:* 1.37 The Sprite of God beareth witnesse to our Sprite, that wee are the Children of God: I knowe, that neither Deathe, nor Life, nor Angels, nor Powers, nor Principalities, nor thinges presente, nor thinges to come, nor Highth, nor Deapthe, nor duy Creature els shalbe hable to remooue me from that Loue, that God beareth to wardes mee in Christe Iesu our Lorde.

But for as mutche as these woordes perhaps haue not the Sense of the Churche of Roome, without whiche, in M. Hardinges iudgemente, the Scripture of God is no Scripture, let vs sée the Sense, and Exposition of the Holy Fathers.

Tertullian saithe, Vt certum esset, nos esse Filios Dei, misit Spiritum suum in cor∣da no••tra clamantem,* 1.38 Abba, Pater. That wee might be certified, that we bee the Children of God, he hath sente the Holy Ghoste into our hartes, crieinge, Abba, Father.

Clemens Alexandrinus saithe,* 1.39 Re vera Sanguis Fidei est Spes, in qua contine∣tur, vt Fides in anima. Cùm autem Spés expirauerit, perinde acsi sanguis effluxerit, vl∣talis Fidei facultas dissoluitur: In deede Hope is; as it were, the Bloudde of Faithe: in whiche Faithe Hope is conteined, euen as Faithe is conteined in the Soule. And when Hope is gonne, then is al the Liuely power of Faithe dissolued, as if the Bloudde were sheadde out of the Body.

S Cyprian saithe, Et tu dubitas, & fluctuas? Hoc est Deum omnin•• non nosse:* 1.40 Hoc est Christum Credentium Magistrum peccato incredulitatis offendere: Hoc est, in Ecclesia constitutum, Fidem in Domo Fidei non habere: And dooste thou stagger, and stande in doubte (of thy Saluation)? That were as mutche as not to knowe God: that were as mutche as with the sinne of vnbeliefe, to offende Christe the Maister of Beleeuers: That were as mutche as beinge in the Churche, in the House of Faithe, to haue no Faithe.

Prosper saithe,* 1.41 Securi diem Iudicij expectant, quibus in Cruce Domini glorian∣tibus mundus Crucifixus est, & ipsi Mundo: They, vnto whome the worlde is Cru∣cified, and are Crucified vnto the worlde, waite for the daye of Iudgemente without feare.

But to leaue the Ancient Fathers of olde time, and to put the mater quite out of doubte, One Antonius Marinarius in the late Councel of Tridente in open audience saide thus: Si Coelum ruat, si Terra euanescat, si Orbis illabatur prae∣ceps,* 1.42 ego in eum erectus ero. Si Angelus de Coelo aliud mihi persuadere contendat,

dicam illi Anathema.* 1.43 O Foelicem Christiani pectoris fiduciam: Yf the Heauen shoulde fal, yf the Earthe shoulde vanishe, yf the whole worlde shoulde come downe headlonge, yet woulde I stande preste, and bolde before God. Yf an Angel from Heauen woulde tel mee otherwise, I would accurse him. O the Blessed truste (and certainetie) of a Chri∣stian Harte.

Certainely, M. Hardinge, it were a very Presumptuous parte, to saye, that these Fathers, Greekes, Latines, Newe, Olde, your owne, and ours, were al Presumptuous. Yf it be so Presumptuous a mater to put affiance in the Merites of Christe, what is it then, to put affiance in our owne Merites? S. Paule hath taught vs to saye,* 1.44 God forebidde that I shoulde glorie, but onely in the Crosse of Christe. S. Basile saithe, Qui non fidit suis Meritis, nec expectat ex Operibus Iustificati, Vnā, & Solam spem habet salutis suae, Misericordias Domini: Who so trusteth not in his owne Merites, nor looketh to be Iustified by his owne Woorkes, hath his onely hope of Saluation in the Mercies of our Lorde.

So saithe Iob in al his miseries, Etiamfi me occiderit, sperabo in eum. Verun∣tamen vias meas in conspectu eius arguam:* 1.45 Although he kisse mee, yet wil I put my trust in him: Notwithstandinge I wil reprooue my waies before his sighte. So y^• Prophete Dauid, In thee O Lorde haue I trusted: I wil neuer be confoūded. This is no Presumption, but a patiente, and an humble waitinge for the Redemption of the Children of God. It is moste true,* 1.46 that S. Paule saithe, Wee must woorke our owne Saluation with feare, and tremblinge. But this feare riseth in consideration of our owne weakenesse, and vnwoorthinesse: not of any distruste, or doubte in Goddes mercie. But rather the lesse cause wée finde to truste in our selues, the more cause wée haue to truste in God.* 1.47 Therefore S. Augustine saithe, Praesume, non de Operatione tua, sed de Christi Gratia. Gratia enim saluati estis, inquit Apostolus. Non ergo hic Arrogan∣tia est, sed Fides. Praedicare quod acceperis, non est Superbia, sed Deuotio: Presume thou, not of thine owne woorkinge, but of the Grace of Christe: For the Apostle saithe, Ye are saued by Grace. Heere therefore is not Presumption, but Faithe. To proclaime that thou haste receiued, it is no Pride, it is Deuotion.

Againe he saithe,* 1.48 Non mea Praesumptione, sed ipsius Promissione in iudicium non venio: It is not of my Presumption, but of his Promisse, that I shal not comme into Iudge∣mente. S. Basile saithe, Paulus Gloriatur de contemptione Iustitiae suae: Paule (pre∣sumeth, and) boasteth of the contempte of his owne Righteousnesse. So saithe S. Am∣brose: Non gloriabor, quia iustus sum: sed quia redemptus sum, gloriabor: Non quia vacuus sum à peccatis, sed quia mihi remissa sunt peccara. Non gloriabor, quia profui, neque quia profuit mihi quisquam: sed quia pro me Aduocatus apud Patrem Christus est: sed quia pro me Christi Sanguis effusus est: I wil not glorie, for that I am a iuste man: But for that I am redeemed, th••refore wil I glorie: Not for that I am voide of sinne:* 1.49 but for that my Sinnes be forgeeuen mee. I wil not glorie, for that I haue donne good to any man, nor for that any man hath donne good to wee: but for that Christe is my Aduo∣cate with the Father, and for that Christes Bloudde was shead for mee.

Therefore S. Augustine saithe,* 1.50 Quid retribuam Domino, quo'd recolit haec me∣moria mea, & anima mea non meruit inde? VVhat shal I re••der vnto our Lorde, for that I calle to remembrance al these my sinnes, and yet my Soule thereof is not afraide?

To be shorte, thus saithe S. Bernarde:* 1.51 Vbi tura firma{que} infirmis securitas, & re∣quies, nisi in vulneribus Saluatoris? Tant•• illic securior hab••to, quant•• ille potentior est ad saluandum, &c. Peccaui peccatum grande: turbatur conscientia, sed non per∣turbabitur: quoniam vulnerum Domini recordabor. Nempe vulneratus est propter ini∣quitates nostras: What safe teaste or sur••tie can the weake Scule finde, but in the w••••••des of our Saueour? As he is mightier to saue, so dwel I there with more safetie &c. I haue committed a greate Since: My conscience is troubled: Yet shal it not bee shaken downe:

bicause I wil remember my Lordes woundes.* 1.52 For he was wounded for our Sinnes.

Thus, M. Hardinge, to be assured of our Saluation, S. Augustine saithe, it is no arrogante stoutenesse: It is our Faithe. It is no Pride: It is Deuotion. It is no Presumption: It is Goddes Promisse.

But your whole Doctine of the truste in Mennes Merites leadeth directly to Desperation. And therefore S. Cyprian saithe wel of you:* 1.53 Asserunt Noctem pro Die: Interitum, pro Salute: Desperationem; sub obtent Spei. Perfidiani, sub praetex••u Fi∣del: Antichristum, sub vocabulo Christi: They teach•• vs Nighte in steede of Daie: Dei struction in tleede of Healthe: Desperation vnder the coloure: of Hope: Infidelitie vnder the pretense of Faithe: Antichriste vnder the name of Christe.

Nowe a litle to viewe the groundes of M. Hardinges longe discourse: whereas he so often and so earnestly telleth vs of the Sense of the Scriptures, as if wee had Scriptures without Sense, his meaninge thereby is onely to leade vs awaye to the Sense of the Churche of Rome:* 1.54 Whiche Sense, Albertus Pigghius saithe, Is the Infallible, and Inflexible Rule of Truthe. Echius saithe, Scriptura, nisi Eccle∣siae Authoritate, non est Authentica: The Scriptures of God are not Authentical, or of cre∣dite, but onely by the warrante and Authoritie of y• Churche. And Hosius in like manner, Apostoli,* 1.55 cùm Symbolum traderem, nunquam dixerunt, Credo Sancta Biblia, aut Sanctum Euangelium: sed dixerunt, Credo Sanctam Ecclesiam: The Apostles, when they deliuered the Crede, they neuer saide, I beleeue the Holy Bible, or the Holy Gospel: but they saide, I beleeue the Holy Churche. Thus nowe the mater is sure yenough for euer. Wee haue neither Scriptures, nor Sense of Scriptures, but onely from Rome.

I wil not here reporte the vnsauerie Senses, that they haue imagined of the Scriptures. One example, or twoo for a taste maye be sufficient. Pope Boniface saithe thus,* 1.56 Ecce duo Gladij h••c: Beholde here are twoo Swerdes: That is to saye, The Pope hath the power bothe of the Spiritual Swerde, and of the Temporal.

An other saithe: Omnia subiecisti sub pedibus eius, id est, Papae: Pecora campi, id est, homines viuentes in terra: Pisces maris, id est, animas in Purgatorio: Volueres Coe∣li, id est, animas Beatorum: These woordes S. Paule applieth onely vnto Christe, meaninge thereby, that God hath auanced him aboue al Powers, & Dominions, and that al thinges are subiecte vnto him. But the Romaine Sense is far other∣wise: Thou haste made al thinges subiecte vnto him, that is to saye, to the Pope: The Cat∣taile of the Fielde, that is to saye, Menne liuinge in the Earthe: The Fishes of the Sea, that is to saye, the Soules in Purgatories The Birdes of the Heauens, that is to saye, the Soules of the Blessed in Heauen. I leaue M. Hardinges owne peculiar Expositions,* 1.57 Drinke ye al of this, that is to saye, as he geathereth in Conclusion, Drinke ye not al of this: It is the Substance, that is to saye, It is the Accidens.

By sutche prety Senses, I wil not saie, as S. Hierome saithe, De Euangelio Christi facitis hominis Euangelium, aut, quod peius est, Diaboli: Of the Gospel of Christe, ye make the Gospel of a Man: or, that is woorse, the Gospel of the Diuel: I wil not so saye:* 1.58 But thus maye I saye with the Prophete Esal, Ye make Lighte Darkenesse: and Darkenesse Lighte.

Yet muste wée néedes beléeue, vpon M. Hardinges Woorde, that the Scripture without the Sense of the Churche of Rome is no Scripture.* 1.59 And therefore Ha∣sius saithe, Si quis ha••eat interpretationem Ecclesiae Romanae de loco aliquo Scriptu∣rae, etiamsi nec sciat, nec intelligat, an, & quomodo' cùm Scripturae verbis conueniat, ta∣men habet ipsissimum Verbum Dei: If a man haue the exposition of the Churche of Rome, touchinge any place of the Scriptures, although he neither knowe, nor vnderstande, whether, and howe it agreeth with the woordes of the Scripture, yet he hath the verie Woorde of God. So saithe Rabbi Abraham Hispanus,* 1.60 speakinge of the exposi∣tions of the Rabbines, Licet videantur nobis verba nostra esse vera, & recta, nobis ta∣men

Veritas abijcienda est in terram: quia Veritas cum illis est: Not withstanding•• our Expositions seeme to vs neuer so True, and righte,* 1.61 yet muste wee throwe our. Truthe to the grounde: For the Truthe in deede is with them. Lyra likewise reporteth the com∣mon opinion the Iewes had of their Rabines:* 1.62 Recipiendu••r est, quicquid hoc modo proponatur, etiamsi dicant Dextrant esse Sinistram: Wee muste needes receiue, what so euer they laye vnto vs, yea although they tel vs, The Righte hande is the Lefte.

Nowe, gentle Reader, that thou maiste the better see the constancie, and cer∣tainetie of these Senses, and Expositions, whereunto M. Hardinge laboureth so earnestly to haue thee bounde, it maye please thee to consider these woordes of Ni∣colaus Cusanus sometime Cardinal in the Churche of Rome:* 1.63 Non est mirum, si Praxis Ecclesiae vno tempore interpre••atur Scripturam vno modo: & alio tempore, alio modo. Nam lntellectus currit cum Praxi. Intellectus enim, qui cum Praxi concur∣rit, est Spiritus Viuificans. Sequuntur ergo Scripturae Ecclesiam, & non è conuerso: It is no marueile, though the Practise of the Churche expounde the Scriptures at one time one waye, and at an other time an other waie. For the vnderstandinge, or Sense of the Scriptures renneth with the practise: and that sense so agreeinge with the practise is the quickeninge Sprite. And therefore the Scriptures folowe the Churche: but contrariewise the Churche fo∣loweth not the Scriptures. For sutche kindes of Expositions of the Scriptures, S. Hilarie saide sometime vnto the Arians, Fides ergo temporum magis est, quàm E∣uangeliorum: The Faithe therefore foloweth the time, and not the Gospel.

This is the Sense of the Churche of Rome, whereby onely M. Hardinge wil∣leth vs to measure, and to weighe the Woorde of God. But the Ancient Father Origen saithe,* 1.64 Sicut omne Aurum, quodcunque fuerit extra Templum, non est San∣ctificatum: sic omnis Sensus, qui fuerit extra Diuinam Scripturam, quamuis admirabi∣lis videatur quibusdam, non est Sanctus: quia non continetur à Sensu Scripturae: As what so euer Golde is without the Temple, is not Sanctified: so what so euer Sense is without the Holy Scripture, although vnto some it seeme wounderful, yet is it not Holy, bicause it is not conteined in the Sense of the Scripture.

To conclude, where as M. Hardinge saithe, wee cannot vnderstande the Scri∣ptures without Tradition, the ancient Father Irenaeus saithe, This is one special marke, whereby wee maye knowe an Heretique: These be his woordes: Haeretici cùm arguuntur ex Scripturis,* 1.65 in accusationem Scripturarum conuertuntur, quasi non rectè habeant, nec sint ex authoritate, & quòd variè fint dictae, & quòd ex his non possit inueniri Veritas ab illis, qui Traditionem nesciunt: Heretiques, when they be re∣prooued by the Scriptures, they falle to the accusinge of the Scriptures, as though either they were not wel and perfite, or wanted authoritie, or were doubtefully vttered: or that they that knowe not the Tradition, were neuer hable by the Scriptures to finde out the Truthe.

Notes

• * 1.1

  Iohan. 14.
• * 1.2

  Haereei. 61. Scripture nes∣deth Speculatiō. Traditiō neces∣sa••ie, bicause Scripture hathe not al thinges. Recognition. Lib. 10.
• * 1.3

  L••c. 10.
• * 1.4

  Great bragges made by the Defenders, of thassurance of the Scriptures.
• * 1.5

  Iohan. 7.
• * 1.6

  Vntruth: For the vvoordes are other∣vvise.
• * 1.7

  Iohan. 19.
• * 1.8

  Matth. 4. De Fide. li. 2. c. •• Marke. 10.
• * 1.9

  Hilari. De Tri∣nita. Li. ••.
• * 1.10

  Matthae 7. Iohan. 4. Esai. 59.
• * 1.11

  In Epist. ad H••∣braeos.
• * 1.12

  Vntruthe.
• * 1.13

  Vntruthe. For he de∣baseth not the Sacra∣ment of Baptisme
• * 1.14

  Vntruth.
• * 1.15

  Iacob. 5.
• * 1.16

  Three and dente Vn∣truthes.
• * 1.17

  Iacob. 2.
• * 1.18

  Philip. 2.
• * 1.19

  Hiero••y. contra Luciferian. Hilari. De Tri∣uitate, Li. 4.
• * 1.20

  Iohan. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysostom. Augustinus.
• * 1.21

  Oile. Figure. Signe.
• * 1.22

  Nicol. Lyra in 7. Cap. Iohan.
• * 1.23

  Iohan. 5.
• * 1.24

  Cap. 9. Diuisi. ••
• * 1.25

  The. 12. Article.
• * 1.26

  Tertullian. con∣tra Marcion. Lib. 4. Figure. Signe.
• * 1.27

  Onely Faithe.
• * 1.28

  Hierony in ••∣pist. ad Gala. Cap. ••.
• * 1.29

  Roma. ••.
• * 1.30

  Ambros. in ••∣pist ad Roman. Cap 4.
• * 1.31

  Ambros. Eodē loco
• * 1.32

  Ambros. in Epist. ad Roma. Ca. 9. Basil. De Humint∣litate: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodorer. De Curandis Grae∣corum affecti∣bus. Lib. 7. Nazia••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Origen. in E∣pist. ad Roma. C••. 3. Li. 3. Hesychi. in Le∣uiti. Li. 4. Chrysost. in E∣pist ad Galat. Cap. 3.
• * 1.33

  Roma. 4.
• * 1.34

  Certaine∣tie of Faithe.
• * 1.35

  August. in. Li 83. quae. Quae. 76. Iacob. 5.
• * 1.36

  Thomas Aquin. in Epist. Iacobi. Cap. 5.
• * 1.37

  Roma. 8.
• * 1.38

  Tertull. Contra Marcion. Lib. 5.
• * 1.39

  Clemens in Pae∣dagogo. li. 1. c. 6.
• * 1.40

  Cyprian. De Mortalita. Ser∣mon. 4.
• * 1.41

  Prosper, De pro∣miss & Praedi∣ctionib. Dei. Par. 1. Ca. 16.
• * 1.42

  Concil. Triden∣tin. Act. 1. An∣no. 1546.
• * 1.43

  Certaine∣tie of Faithe.
• * 1.44

  Galat. 6. Basil in Psal 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.45

  Iob. 13. Psalm. 70.
• * 1.46

  Philip. 2.
• * 1.47

  August. De ver∣bis Domi. Ser∣mo. 28.
• * 1.48

  August. in Io∣han. Tracta. 22. Basil. De humi∣litate: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.49

  Ambros. de Ia∣cabo, & vita Beata.
• * 1.50

  August. Confess. Lib. 11. Cap. 7.
• * 1.51

  Bernard. in Cā∣ti. Cantico. Sermo. 61.
• * 1.52

  Esai. 53.
• * 1.53

  Cyprian. De Sim∣pli. Praela.
• * 1.54

  Alberius Piggh. Hierar. li. 1. ca. 4. Ecki••s De Ec∣clesia.
• * 1.55

  Hosius in Con∣fessione vetri∣couien. Ca. 80.
• * 1.56

  De Maior. & Obedien. Vnam Sanctam. Psalm. 8. Antonen. in Summa, Par. 3. Titu. 22. Ca. 5. Hebraeo. 2.
• * 1.57

  M. Hard. in his Former An∣sweare. Artic. 2 M. Hardinge •• Articulo. 2. & 10.
• * 1.58

  Hieronym. in Epis. ad Gala. Cap. 1
• * 1.59

  Esai. 5. Hosius de ex∣presso Verbo Dei.
• * 1.60

  Rabbi Abrahā.
• * 1.61

  Scripture, Traditiō.
• * 1.62

  Lyra. in Deute∣ron. Cap. 17.
• * 1.63

  Nicolaus Cusa∣nus De Author. Eccle. & Cōcil. Supra, & Con. Scripturam.
• * 1.64

  Origen. in Mat∣thae. Homil. 25.
• * 1.65

  Ire••a. Li. 3. ca. 2.