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.

M. Iewel in the epistle to the Quene. pag. 2. ad finem.

M. Harding doubteth not to seeke quarelles against vs, euen in that vve mainteine ¹ The Baptisme of Christian Infantes, ² The proceeding, and ³ Godhed of the Holy Ghoste, 4 The Faith of the holy, and glorious Trinitie, and ⁵ the General, and Catholique profession of the Common Creede.

Harding.

To confute errours, and to declare the Truthe, is not to seeke Quarelles. Neither ought he to be called a Qua∣reller, who of two waies, sheweth, whiche is the better. [ 1] Touching these fiue pointes: First, I finde no faulte with M. Iewel, nor with his felowes, for that they mainteine

the Baptisme of Infantes. For therein I hold with them. To my remembrance, I speake not of it, of purpose, in my whole booke of the Confutation, nor in my Reioin∣dre: only where I proue that certaine great, and necessa∣rie pointes are to be beleeued, which be not expressed in the holy Scriptures, bicause these Ministers in their Apo∣logie saie, that al thinges needful for our saluation are abun∣dantly and fully comprehended in the Scriptures: among sun∣drie other thinges, whiche I demaunde to be shewed vs in the Scriptures, I aske, where in al the Bible they finde, that Infantes ought to be Baptized. And wel that question might I demaunde, for proufe of that I intended in that place, neither can it be founde expressely commaunded, or spoken of, I am wel assured. Wherefore, whiles M. Ie∣wel accuseth me to the Queenes Maiestie of seeking Quarelles against him, in this point he sheweth vs in him selfe, a perfite paterne of a Quareller.

If I should here appose him in his owne wordes, and aske him, what he meaneth by mainteining the Baptisme of Christian Infantes, I thinke rather, he would saie, I were a seeker of Quarelles. Yet would I faine heare, what he would answere. For what? Is he of the opinion, that suche Infantes, as be borne of Christian Parentes, be Christians, before they be baptized? If they be Christi∣ans, what neede they to be Christened? If they haue neede to be Christened, why doth he cal them before Baptisme receiued, Christian Infantes? Is any Man, Wo∣man or Child to be called a Christian, before he be Chri∣stened? Latet anguis in herba: There lieth a Pad in the strawe. Perhappes he thinketh, it is not yet time to spette out the poison of that heresie, whiche it semeth he hath

suckt out of Caluin, against the necessitie of Baptisme of Infantes, whose parentes be faithful.

This point I touched in my Confutation of the A∣pologie. Fol. 67. b. Neither durst M. Iewel yet to be plaine, when he commeth to that place in his Defence, where he had good cause to treate fully of it, and to deliuer the worlde from that Suspicion worthily concei∣ued, and to resolue vs, whether he thinke Baptisme of Christian Parentes Children to be necessarie, or no.

Verely by saying, that by Goddes Free Election they be pure, and holy, and by allowing al that Caluine saith thereof, he geueth out a secrete signification, his mea∣ning to be, that in them Baptisme is not vtterly necessa∣rie. These mennes Doctrine (if I be not deceiued) tendeth to this issue, that at length Baptisme shalbe no∣thing els, but a Signe, marke, badge, or recognizance of a Christian. Whereof it must folowe, that as a man maie be a Souldiour, a Seruing man, or a Reteiner to a Noble man, though he lacke his Captaines, or his Ma∣sters Badge, or Recognizance: likewise so many as be borne of Christian Parentes, be also Christians, though they neuer receiue Baptisme. By the Premisses of these mennes Doctrines, we haue iuste cause to thinke, that at length they wil teache, that the very Signes them selues also for auoiding superstition maie surceasse, and be put awaie, where the thing signified is perfourmed, and sufficiently beleeued. And so is Baptisme like to be quite abolished with other Signes, and Ceremonies. For Caluine their new Apostle of Geneua teacheth, that if we were mindeful yenough of Christes Death, al the Sacramentes were superfluous. I praie God in this point I

be not a true Prophete. M. Iewel laboureth al that he can in the Defence, to discharge Caluin of this perilous Do∣ctrine, wherewith I burden him in my Confutation. But when he hath said al, he hath lost his labour, bicause he cō¦meth not to the point, and dissembleth that Caluine euer said it. And so he maie beginne that matter again. He shal do wel to make Caluin in Antidoto to agree with Caluin in his cōmentaries vpon S. Paules Epistles, where he tea∣cheth expressely, that in case of sufficient remembrance of Christes Death, al the Sacramentes be superfluous.

Whiche I gather not out of Caluines wordes, by a fonde collection, as M. Iewel beareth the Reader in hande, but I shew it to be Caluines owne saying, and for trial I di∣recte the Reader vnto the place.

Concerning the Godhed of the holy Ghoste, I moued [ 2] no Quarel at al. Yet in the Defence of the Apologie he beareth menne in hande, that I denie, the holy Ghoste may be proued to be God by expresse Scripture. For these be his wordes. You saie (M. Harding) that the Godhed of the holy Ghost can not be proued by expresse wordes of the Scri∣ptures, and thereof ye saie, ye are right sure. This is as false, as true it is, that the holy Ghoste is God. Reade my wordes who wil, he shal finde me true and M Iewel false.

Mary as touching the Article of the holy Ghoste, whereas the Authours of the Apologie saie, it procedeth [ 3] from both the Father, and the Sonne, whiche is most true: in consideration of this pointe, of this pointe only I saie, (whiche is parte of the whole Article) and not of the Godhed, I saie in my Confutation, that they haue no expresse Scripture for it, nor any of the first foure Generall Councelles, and that therefore, we are

bound of necessitie to beleeue somewhat, whiche is not expressely mencioned in the Scriptures, and that an other Councel, where that Article was confirmed, is to be re∣ceiued, beside the foure first, whiche only be allowed in England by Parlament.

Bicause he was lothe so manifest Vntruthe vttered against me should be espied, he nipte awaie my wordes, not suffering my whole tale to be tolde out, in whiche I doo plainely signifie my denial to perteine only to the Ar¦ticle of the holy Ghostes proceeding, and not to the Ar∣ticle of his Godhed. For after these wordes of the Apo∣logie, (we beleeue that the holy Ghoste, who is the thirde person in the holy Trinitie, is very God, not made, not create, not begotten, but proceeding from both the Father, and the Sonne, by a certaine meane vnknowen vnto menne, and vn∣speakeable, &c.) In my Confutation I saie thus.

As we acknowledge this Article to be true, and Catho∣lique, so we demaund of these Defenders, how they can proue the same. Haue they either expresse Scripture for it, or any of the first foure general Councelles, whiche be esteemed of most auctoritie? We are sure they haue not. Therefore we doo them to vnderstand, and if they heare vs not, we aduertise the readers that feare God, and loue his truthe, that al truth necessarily to be belee∣ued is not expressed in the Scripture, and that other Coū∣celles be to be receiued besides the foure first, whiche are allowed in England by Parlament, as that wherein this pointe touching the proceeding of the holy Ghost hath bene defined, Concil. Lugdunen. & Concil. Florentin. sub Eugenio. 4. as also other definitions of the Churche, when vpon a newe doubte rising, an olde Truth is by la∣ter

Publications declared. Likewise those Councelles in whiche the doctrine hath ben defined by the Churche, concerning the Two Willes, and Operations of Christe, whiche, who so euer beleeueth not, or at least refuseth to beleeue, is not to be takē for a Christian man. If these Councelles be denied, al these things shal come in doubt againe: and if these be receiued, then why should not al the reste that be vniuersal (Councelles) be also receiued, which the Church hath allowed?

* Thus I saie there.

Iudge now good Reader, whether I denie in that place, that the holy Ghostes Godhed maie be proued by expresse wordes of Scripture, wherewith he chargeth me in the Defence, and whether this be a seeking of Qua¦relles against him, for that he mainteineth the Procee∣ding, and the Godhed of the holy Ghoste, as he char∣geth me in his Epistle to the Queenes Maiestie.

Likewise it is an immoderate lye, where he saith, I [ 4] seeke Quarelles against them, in that they mainteine the Faith of the holy and Glorious Trinitie. Pitie it were I should be suffred to tread on Gods earth, if I quarelled with any man for that he mainteineth that holy Quarel. I professe my selfe bounde to mainteine that Faith with al my witte, and learning, and to be ready therein to spende my bloude to the last droppe.

Neither can I seeme to pike Quarelles against them [ 5] in that they mainteine the General, and Catholique professiō of the Common Creede, for so should I proue my selfe an ennemie to the Faith. As thus to doo it were a hainous crime, so to burden me therewith in a publique Write, in a printed Booke set forth for euery man to reade, in a so∣lemne Epistle Dedicatorie to a Prince, and to suche a

Prince, the slaunder is hainous, wicked, and impudent. Howbeit, As I allow, and approue the Confession of their beleefe touching the Trinitie, confessing it to con∣teine true and Catholique doctrine: so I seeme better to like of the olde accustomed manner of vtterance of the beleefe. And in deede emong Christian menne, when this high point of our Faith concerning the blessed Trinitie is by a publique Confession to be taught, it is not yenough to vtter some parte of our beleefe whiche is true, but also it behoueth vs to vtter the whole truthe, and to vse suche fourme of wordes, as hathe benne vsed, and allowed by the Churche from the beginning. What I meane, and how reasonably herein I haue spoken, by these my wordes, vnto the indifferent Reader it shal appeare.

But what fault finde ye in this confession of our Faith, saith this defender. Sir, the first parte of your Confession, wherein you vtter your Beleefe touching the Trinitie, conteineth true and Catholique doctrine. Where the thing you treate of is not in controuersie betwene you and vs, and where you speake not with affection to o∣uercome, we graunt some tymes ye vtter truth. But the manner of vtterance of your Faith is straunge to Christen eares, who haue bene accustomed to heare, Credo in Deum, Credo in Iesum Christum, Credo in spiri∣tum Sanctum. I beleeue in God, I beleeue in Iesus Christe, I beleeue in the holy Ghoste. That other forme of wordes, whiche you vse, soundeth not so Christianlike: I be∣leeue there is a God, I beleeue that Iesus Christ is the Sonne of the Father, I beleeue that the holy Ghoste is God. Al∣though this forme of wordes doo expresse a right Faith, yet being suche as maie be vttered by Deuilles, and

hath bene alwaies vttered by Heretikes their ministers: the auncient and holy Fathers haue liked better the olde fourme and manner, after whiche euerie Christen man saith: I beleeue in God, I beleeue in Iesus Christe, I be∣leeue in the holy Ghoste. For this importeth a significa∣tion of Faith, with Hope, and Charitie: that other of Faith only, which the deuilles haue, and tremble, as S. Iames saith, wherein as in many other thinges, these De∣fenders resemble them.

S. Augustine in sundry places putting a difference be∣twen these two formes of wordes, vpon S. Iohn alleging S. Paules wordes, To one that beleeueth in him who iusti∣fieth the wicked his Faith is imputed to righteousnes, de∣maundeth, what is it to beleeue in him? It is, by his aun∣swer, Credendo amare, credendo diligere, credendo in eum ire, & eius membris incorporari, with beleeuing to loue him, with beleeuing to goe into him, and to be incorporate in his members, that is, to be made a member of his body. In an other place he saith, speaking of Christe, It forceth muche whether a man beleeue, that he is Christ, and whether he be∣leeue in Christ. For the Deuilles beleeued that he was Christ, neither for al that beleeued the Deuilles in Christ. For he be∣leeueth in Christe, who both trusteth in Christe, and loueth Christe. For if he haue Faith without Hope, and Loue, he be∣leeueth that Christe is, he beleeueth not in Christe. So he that beleeueth in Christe, with beleeuing into him shal Christe come, and by some meane he is vnited vnto him, and is made a member in his body. Whiche can not be done, excepte there come also both Hope, and Charitie. Thus S. Augu∣stine. The same doctrine he vttereth writing vpon the 77. Psalme.

By this thou seest ••••••••ed, I bl••me not their 〈◊〉〈◊〉 d••s•••••• the Trinitie, not their Prof••s••ion of the Cōmon Creede, as M. Iewell calleth it but only I seeme be••ter to allow•• the auncient and vsual manner of vttering the Beleefe, whiche for good reason hath euer seemed to the learned Fathers more commendable Reason, and consideration of duetie would, that a Minister of Gods worde should be a fraide to vtter so great, and so manifest vntruthes vnto his liege Soueraine. But of like (some wil saie) he wil amende that faulte in other partes of his Epistle to her Maiestie, specially sith that he allegeth nothing, but directeth the Reader vnto the place, where it is to be founde by his quotation noted in the margent, whiche hath at least some colour of vpright dealing, and being founde false, declareth an impudent falshod. I would wish, that for truthes sake, al would reade and conferre, and iudge of the oddes betwen vs bothe. First thus he writeth.

Notes

• The Ba∣ptisme of infantes no where reproued.
• In the de∣fence. pag. 191. Cōfutatiō fol. 84. a.
• Baptisme of Chri∣stian In∣fantes.
• Ievvel in the Defen¦ce. Pag. 250.
• Caluin. in ••. Cor. 11.
• Defence 150.
• The God∣hed of the holy Ghoste. Pag. 90. Confutat. 41. b. The pro∣ceeding of the holy Ghoste.
• Some thinges are to be belieued, for which vve haue no ex∣presse Scripture.
• Defence. pag. ••0.
• Cōfutatiō fol. 41. b.
• Other Conucels to be al∣lovved of neces∣sitie be∣sides the 4. First.
• This much be∣tvvene the tvvo starres M. Ievv. nipt avvaie from the rest.
• Confut. 39. b.
• Strange manner of vtte∣ring the faith.
• Iacob. 2.
• Rom. 3. In Iohan. Tract. 29. To beleue in God what is it.
• De verbis Domini Serm. 61, it.