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A reply unto M. Hardinges answerA replie vnto M. Hardinges ansvveareJohn Jewel, 1565

The B. of Salisbury.The B. of Sarisburie.

pp. 81–8739 passages

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:627p. 81

The B. of Salisbury.

The B. of Sarisburie.

:628p. 81–82

If this serve not the turn, nothing I trow, will ever serve. The authority of S. Basil and Amphilochius is so great: the matter so clear: the wonder so ⟨p. 82⟩strange:¹ the antiquity so ancient: the fable so likely: the dream so plain: The original hereof at Verona in Italy in the Library of Nazarius, kept as a Relic, fair written in vellum above three hundred years ago: Basil a worthy Bishop: Ephrem a holy Father: Amphilochius a man that had conference with the heavenly powers: Not one show or circumstance left out, that may serve to win credit. And what should need so much a do, if there were not some suspicion in the matter? He that never saw this Book, nor knoweth the contents thereof, haply by such circumstances and colours may be deceived.

If this serue not the turne, nothinge I trowe, wil euer serue. The authoritie of S. Basile and Amphilochius is so greate: the mater so cleare: the wonder so ⟨p. 82⟩straunge:¹ the antiquitie so auncient: the fable so likely: the dreame so plaine: The original hereof at Verona in Italie in the Librarie of Nazarius, keapte as a Relique, faire writen in veleme aboue thrée hundred yéeres agoe: Basile a woorthie Bishop: Ephrem a holy Father: Amphilochius a man that had conference with the heauenly powers: Not one shewe or circumstance leafte out, that may serue to winne credite. And what shoulde néede so muche a doo, if there were not some suspicion in the mater? He that neuer saw this Booke, nor knoweth the contentes thereof, happely by suche circumstances and colours may be deceiued.

1

:646p. 84

He divided the Bread,¹ and laid up the third part of it in a Golden Dove, that hung over the Altar: and yet by his own tale, his golden Dove then was not yet ready made. For it followeth immediately in the next lines, After Basil had done these things, and had communed with Eubulus, and others, the next day he sent for a Gold smith, and made a Dove of pure Gold. It behooveth a liar to be mindful what he sayeth. If this Dove were made before, how was it made afterward? If it were not made before, how could it then hang over the Altar? Or how could Basil put his bread in it before it was made? And to what end was that bread so kept in the Dove? And wherein, or where, was the other third part kept, that Basil thus reserved purposely to be buried, or as M. Harding termeth it, to be interred with him? Wherein M. Hardinges Amphilochius both uttereth words of manifest blasphemy, and also shamefully belieth that holy Father, and doth him great and open injury. It was but fondly done by S. Benet, ²as Gregory reporteth of him, to cause the Sacrament to be laid upon a dead mans breast: and likewise it was as fondly done of others that ministered the Sacrament unto the dead, and gave it into their mouths: which thing• is namely forbidden by the Council of Carthage.³

He diuided the Breade,¹ and laide vp the thirde parte of it in a Golden Dooue, that honge ouer the Aultare: and yet by his owne tale, his golden Dooue then was not yet ready made. For it followeth immmediatly in the nexte lines, After Basil had donne these thinges, and had communed with Eubulus, and others, the nexte day he sent for a Golde smithe, and made a Dooue of pure Golde. It behooueth a liar to be mindeful what he sayeth. If this Dooue were made before, howe was it made afterwarde? If it were not made before, howe coulde it then hange ouer the Aultare? Or howe coulde Basile put his breade in it before it was made? And to what ende was that breade so keapte in the Dooue? And wherein, or where, was the other thirde parte keapte, that Basile thus reserued purposely to be buried, or as M. Hardinge termeth it, to be interred with him? Wherein M. Hardinges Amphilochius bothe vttereth woordes of manifeste blasphemie, and also shamefully belieth that holy Father, and doothe him great and open iniurie. It was but fondly donne by S. Benet, ²as Gregorie reporteth of him, to cause the Sacrament to be layde vpon a deade mannes breaste: and likewise it was as fondly donne of others that ministred the Sacrament vnto the deade, and gaue it into their mouthes: which thing• is namely forbidden by the Councel of Carthage.³

1The Golden Dove.The Golden Dooue.
2Dialogorum, li. 2. ca. 24.
3Concil. Carthagin. 3. can. 6.

:649p. 84–85

Yet saith M. Harding, Here doth M. Ivel with his Consacramentaries stagger, and knoweth not what to say. Yea verily, M. Harding, we are astonied to consider the wonderful, and just judgements of God, that any man should so wilfully renounce God's known truth, and be thus utterly given over to follow lies: ⟨p. 85⟩or so much to presume of his own wit and eloquence, that he thinketh himself able to over rule and lead all the world with a fable. As for a•es or •• struments to hew up this knot, we need none. Every child may see […]: It openeth, and looseth it self. Christ cometh with his Apo•••• […] from heaven to hear Mass: The Apostles singe Mass by note: Christ […] the Clerks part, and attendeth the priest: Amphilochius writeth Thomas Becket's Life seven hundred years before he was borne: S. Basil lieth all night in the Vestry: He hangeth up a golden Dove first, and maketh it afterward: He keepeth a portion of the Sacrament seven years together: He receiveth the same in his death bed, and is buried, or, as M. Harding delighteth rather to say, is interred with it: besides a multitude of other like follies, and fables. This is that wonderful Gordius fatal knot, that can never be opened without an are.

Yet saith M. Hardinge, Here dooth M. Iuel with his Consacramentaries stagger, and knoweth not what to saye. Yea verely, M. Hardinge, wee are astonied to consider the wonderful, and iuste iudgementes of God, that any man shoulde so wilfully renounce Goddes knowen truthe, and be thus vtterly geuen ouer to folowe lyes: ⟨p. 85⟩or so muche to presume of his owne witte and eloquence, that he thi•keth himselfe hable to ouer rule and leade al the worlde with a fable. As for a•es or •• struments to hewe vp this knotte, we néede none. Euery childe maie see 〈…〉: It openeth, and looseth it selfe. Christe commeth with his Apo•••• 〈…〉 from heauen to heare Masse: The Apostles singe Masse by note: Christe 〈…〉 the Clerkes parte, and attendeth the prieste: Amphilochius writeth Thomas Beckettes Life seuen hundred yeeres before he was borne: S. Basile li•th al night in the Uesterie: He hangeth vp a golden Dooue fyrst, and maketh it afterwarde: He keepeth a portion of the Sacrament seuen yeeres togeather: He receiueth the same in his death bedde, and is buried, or, as M. Hardinge deliteth rather to saye, is interred with it: besides a multitude of other like folies, and fables. This is that woonderful Gordius fatale knotte, that can neuer be opened without an are.

:655p. 85–86

But where as M. Harding saith, This is also our doctrine, and that we teach the people, the Sacrament of Christs Body to be nothing else but tokening Bread, his own conscience knoweth it is a slander, and will be required of him in the day of the Lord. Our doctrine is, that the Sacraments of Christ unto the Godly are the instruments of the Holy Ghost: & unto the wicked are increase of further judgement: ⟨p. 86⟩Like as S. Augustine also saith, Sacramentum sumitur quibusdam ad vitam, quibusdam ad exitium. Res vero ipsa cuius est Sacramentum, omni homini ad vitam, nulli ad mortem: ¹quicunque eius particeps fuerit. The Sacrament is received of some unto life, of some unto destruction. But the thing it self, (that is the Body of Christ) whereof it is a Sacrament, is received of all men to life, and of no man to destruction, who so ever be partaker of it. Here S. Augustine maketh great and manifest difference between the Body of Christ, and the Sacrament of the same. And this is not the Messalian Monks heresy, but S. Augustine's, and the Catholic faith.

But where as M. Hardinge saithe, This is also our doctrine, and that we teache the people, the Sacrament of Christes Bodie to be nothinge els but tokeninge Breade, his owne conscience knoweth it is a sclaunder, and wil be required of him in ye day of the Lorde. Our doctrine is, that the Sacramentes of Christe vnto the Godly are the instrumentes of the Holie Ghoste: & vnto the wicked are increase of further iudgement: ⟨p. 86⟩Like as S. Augustine also saithe, Sacramentum sumitur quibusdam ad vitam, quibusdam ad exitium. Res vero ipsa cuius est Sacramentum, omni homini ad vitam, nulli ad mortem: ¹quicunque eius particeps fuerit. The Sacrament is receiued of some vnto life, of some vnto destruction. But the thinge it selfe, (that is the Bodie of Christe) whereof it is a Sacrament, is receiued of al menne to life, and of no man to destruction, who so euer be partaker of it. Here S. Augustine maketh great and manifest difference betwéene the Bodie of Christe, and the Sacrament of the same. And this is not the Messalian Monkes heresie, but S. Augustines, and the Catholique faithe.

1August. in Johā nem tractat. 26.August. in Iohā nem tractat. 26.