The present volume completes the controversy with Dr Harding which arose upon bishop Jewel's challenge sermon. It contains also the Exposition upon the Epistles to the Thessalonians, the bishop's Sermons, and the Treatise of the Sacraments.

The text, as before, is that of the edition of 1611 ; with which others have been collated : for the “Reply" to Harding, besides Harding's "Answer," Lovaine, 1564, the revised edition of the same, Antwerp, 1565, which the editor had not previously obtained: it supplies some curious variations; for the “Exposition" the editions of 1583, 1584, and 1594; for the “Learned and godly Sermon" the original edition, without date ; for the first six of “ Certain Sermons” and the “Treatise” the edition of 1583: for the remaining seven Sermons the editor has used only the folios of 1609 and 1611. He is aware of the existence of but one copy (in private hands) of the very rare first edition ; and to this, owing to the absence of the proprietor, he has not been able to obtain access. He trusts, however, that he shall hereafter have the opportunity of seeing it. The folio of 1609 has throughout been consulted.

The editor has spared no pains to verify the numerous references which crowd this volume; but he has to acknowledge, as before, that in a few cases the passages intended have eluded his search. Still he would hope that no omission or error of much importance has occurred.

In order to diminish the bulk of the notes, a passage heretofore quoted has not now been reprinted; and the reader is referred back to the place where it may be found. In some cases, however, where it seemed desirable to place an author's words at once before the eye, and occasionally perhaps from inadvertence, this rule has been departed from.

It is proposed to commence the succeeding volume with bishop Jewel's “Apology," and to proceed with the “Defence of the Apology;" and it is confidently expected that the whole works of this eminent prelate, accompanied by a memoir, will be comprised in four volumes.

The editor has again to tender his thanks to the kind friends to whom he before acknowledged his obligations.

Dec. 9, 1847.


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Vol. I.

98 note 1. For lxxiii. read lxxxiii.
120 note 3. It is probable that the treatise in question was originally written in Latin.
121 note 14. For col. 656 read col. 956. There is this misprint in the edition consulted.
139 The numbers in the text referring to the notes are confused. Sacramenti should have and

priests 8 attached.
150 note 6. For Lib. II. read Lib. 1.
168 note 6. For 1654 read 1564.
312 The passage quoted from Durandus is the following: In ecclesiis vero ostia ab oriente habentibus,

ut Romæ, nulla est in salutatione necessaria conversio : sacerdos in illis celebrans semper ad popu

lum stat conversus.-Durand. Rat. Div. Offic. Lugd. 1565. Lib. v. cap. ii. 57. fol. 219. 2. 341 note 16. Add Conf. Marcellin. Condemn. Præm. ad Lect. ibid. p. 187. 400 note 3. For 1736 read 1706. 451 note 14. For Dist. xxxviii, read Dist. ii, can. 38. 531 The passage, which Harding has transcribed from the divines of Zurich, may be found in Tonst. De

Verit. Corp. et Sang. Dom. in Euch. Lut. 1554. Lib. 1. fol. 45. Vol. II.

568 margin. The hundred. 1565 omits The. 574 notes 7, 8, 9, 10. The references should have been made to the Greek text. For that of Samona,

Methonensis, and Marcus Ephesius, respectively, see Lit. Sanct. Patr. Par. 1560. pp. 134, 131, and

141. For the Greek of Cabasilas, see Biblioth. Patr. Græco-Lat. Par. 1624. Tom. II. p. 233. 630 line 25. After “enough,” the second edition of Harding's Answer, 1565, adds: “as hy good autho

rity of the civil law we learn." The reference given in the margia is: “L. veluti, §. hæc vox, ff de edendo.” See Paul, in Corp. Jur. Civil. Amst. 1663. Digest. Lib. 11. Tit. xiii. 7. 8. 1. Tom.

1. p. 95. 680 note 8. For Cor. read Col. 792 note 13. For lxxii. read lxxxii. 907 note 18. The reference should have been : Lib. xxv. in cap. xxxiv. B. Job. cap. xvi. 34. col. 807 ;


where nequam.




Or that the sacrament was then, or now ought to be, hanged up

under a canopy.


ARTICLE IX. H. A. 1564.]

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If M. Jewel would in plain terms deny the reservation and keeping of the blessed sacrament, for which purpose the pix and canopy served in the churches of England, as of the professors of this new gospel it is both in word and also in deed denied; it were easy to prove the same by no small number of authorities, such as himself cannot but allow for good and sufficient. But he, knowing that right well, guilefully refraineth from mention of that principal matter, and, the better to make up his heap of articles for some shew against the sacran

ament, by denial reproveth the hanging up of it under the canopy; thereby shewing himself like to Momus, who, espying nothing reprovable in fair Venus, found fault with her slipper.


This article, as it is small of itself, and therefore might the better be dissembled and passed over, were it not accessory to idolatry, so it is warranted of M. Harding's side by very simple and slender proofs, as shall appear. It liketh M. Harding for his entry, to solace himself and his friends withal, to call us new doctors; himself being not able hitherto to allege any one of all the old doctors, without force and fraud, plainly and directly, to serve his purpose. But these new doctors are neither so new nor so much destitute of antiquity as these men would fain have the world to believe. For, touching the abolishing of the reservation of the sacrament, which M. Harding hath here drawn in to help out the matter, being otherwise not necessarily incident unto this article, they have the authorities and examples of good ancient old catholic fathers for their warrant in that behalf. For St Cyprian saith : [Panis iste] recipitur, non inclu- Cypr, de diturl: “The bread is received, and not shut up." Clemens, who, as M. Hard- Cæn. Dom. ing saith, was the apostles' fellow, writeth thus: Tanta in altario holocausta Clemens, offerantur, quanta populo sufficere debeant : quod si remanserint, in crastinum non

Epist. 2. reserrentur3: “Let there be so many hosts, or so much bread, offered at the altar, as may be sufficient for the people. If any thing remain, let it not be kept until the morning." Origen or Cyrillus saith (for one book beareth both their names) :

Dominus panem, quem discipulis [suis] dabat, ... non distulit, nec jussit servari in crastinumt : “ The bread that our Lord gave to his disciples, he lingered it Cyri. Hom. not, nor bade it to be kept until the morning." His reason is grounded upon the order of Christ's institution ; for that Christ said not, Take, and keep, but,

Take, and eat.” St Hierome saith: Post communionem, quæcunque... de sacrificiis Hieron.

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in Ler.


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1 Cor. xi.

[ Cypr. Op. Oxon. 1682. De Cen. Dom. (Arnold.) p. 42.)

[* This, 1565.]

[3 Clement. Epist. ii. in Crabb. Concil. Col. Agrip. 1551. Tom. I. col. 41.)

(JEWEL, 11.]

[* Orig. Op. Par. 1733-59. In Levit. Hom. v. 8.
Tom, II. p. 211, See before, page 175, note 11.
These homilies on Leviticus have been ascribed to
Cyril of Alexandria; but they appear to be really



cap. X.

cap. viii.

tisc. II. cap. 6.

Lect. 26.

Reserva- superfuissent, illic in ecclesia communem coenam comedentes pariter consumebant?: tion. “ After the communion was done, whatsoever portion of the sacrifices remained,

they spent it there together in the church eating their common supper.” St August. de Augustine likewise seemeth to say the same : “ The bread made to this pur

pose is spent in receiving the sacrament2.” Hesychius saith that the remanents Levit. Lib. ii. of the sacrament were burnt immediately in the fire. Nicephorus saith, the Niceph. Lib. same remanents in some places were given to children that went to school to xvii.cap.xxv.

be eaten by them presently in the church 4. The like whereof is also decreed in Concil . Ma the council of Matiscon5. So saith Gabriel Biel, a new doctor of M. Harding's

company : Non dedit discipulis, ut ipsum honorifice conservarent; sed dedit in sui Gab. Biel,

usum, dicens, Accipite, et manducate 6 : “ Christ gave not (the sacrament) to his
disciples, that they should reverently reserve it; but he gave it for their use,
saying, "Take, and eat."

many old doctors, and yet many more we have on our side. Therefore
M. Harding was somewhat overseen, for following of them, to call us new doctors.

I know, the sacrament in old times in some places was reserved, as it may

appear by Tertullian, St Cyprian, St Hierome, St Basil, Eusebius, and others. Cypr. de

St Cyprian saith, women used to keep it at home in their chests". Tertullian
Laps. Serm.5.
Textuli. ad saith, the faithful used then to have it in their private houses, and to eat it

before other meats 8. St Hierome saith that Exuperius, the bishop of To-
louse, used to carry it abroad in a basket'. St Basil saith that in Egypt, and

specially about Alexandria, every man for the most part had the sacrament in his Euseb. Lib. house 10. Eusebius seemeth to say, the priest had it in his chamberll. St Am

brose saith, men used then to carry it about them, not only by land, but also
by sea, in their napkins 12. All these were abuses of the holy mysteries ; and
therefore afterward were abolished. Thus was then the sacrament rese

in private houses, in chests, in baskets, and in napkins. Now, if M. Harding
be able truly to shew any such-like ancient authority for his canopy, then may
he say, he holdeth up 13 the old catholic fathers. But, forasmuch as M. Harding

hath leisure, to call to mind his old fable of Momus, Venus, and such-like;
indeed they say, Momus was wont to espy faults, and to control all the gods
without exception, even the great Jupiter himself, that sat in Rome in the capitol;
and therefore his office ofttimes was not so thankful as some others.
great fault he found with Vulcan, for the making of man, for that he had not set
a grate or a window at his breast, that others might peer in and espy some part
of his secret thoughts. If M. Harding had such a grate or window at his breast,
and men might look in and see his conscience, I doubt not but they should see
many more sparks of God's truth than as now outwardly do appear.

Hieron. ad
Basil. ad

vi. cap. xliv, Ambr. de

Obit. Satyr.

But one

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? Hieron. Op. Par. 1693-1706. Comm. in Epist. 1. ad Cor. cap. xi. Tom. V. col. 998.)

[e ... panis ad hoc factus in accipiendo sacramento consumitur.-August. Op. Par. 1679-1700. De Trin. Lib. III. cap. x. 19. Tom. VIII. col. 803.)

[3 Sed hoc quod reliquum est de carnibus, et panibus, in igne incendi præcepit. Quod nunc videmus etiam sensibiliter in ecclesia fieri, ignique tradi quæcunque remanere contigerit inconsumpta, &c.Isych. in Levit. Basil. 1527. Lib. II. cap. viii. fol. 49. 2.]

11. cap. 6. in Crabb. Concil. Col. Agrip. 1551. Tom.
II. p. 176.]

[6 Gab. Biel, Sacr. Canon. Miss. Expos. Basil.
1515. Lect. xxxvi. fol. 83. 2; where neque for non.]

[? Cypr. Op. Oxon. 1682. De Laps. pp. 132, 3. See before, page 6, note 4.]

[8 Tertull. Op. Lut. 1641. Ad Uxor. Lib. 11. 5. p. 190. See before, page 6, note 4.]

[° Nihil illo ditius, qui corpus Domini canistro vimineo, sanguinem portat in vitro. - Hieron. Op. Ad Rust. Monach. Epist. xcv. Tom. IV. Pars 11. col. 778.

[* "Έθος κεκράτηκεν εκ πολλού τη βασιλίδι των πόλεων, ως επειδαν πολύ τι των μερίδων του αχράντου και θείου σώματος του Κυρίου και θεού και Σωτήρος ημών Ιησού Χριστού εναπολειφθείη, μεταστέλλεσθαι τους ιερέας παίδας αφθόρους εκ των ές χαμαιδιδασκάλου φοιτώντων, και ταύτας νηστεις colielv, k. 7.1.-- Niceph. Call. Hist. Eccles. Lut. Par. 1630. Lib. XVII. cap. xxv. Tom. II. p. 772.)

[5 Quæcunque reliquiæ sacrificiorum post peractam missam in sacrario supersederint, quarta vel sexta feria innocentes ab illo, cujus interest, ad ecclesiam adducantur, et indicto eis jejunio, easdem reliquias conspersas vino percipiant.-Concil. Matisc.

[10 Basil. Op. Par. 1721-30. Ad Cæsar. Epist. xciij. Tom. III. pp. 186, 7. See before, page 152.]

[" Euseb. in Hist. Eccles. Script. Amst. 16951700. Lib, vi. cap. xliv. p. 200. See before, pages 149, &c.]

(1? Qui ... in naufragio constitutus mysterii exiret e vita ; quos initiatos esse cognoverat, ab his divinum illud fidelium sacramentum poposcit... Etenim ligari fecit in orario, et orarium involvit collo, &c.- Ambros. Op. Par. 1686-90. De Excess. Fratr. Satyr. Lib. 1. 43. Tom. II. col. 1125.)

[13 By, 1565, 1609.]

ne vacuus

As for his fair lady Venus, whereby he meaneth his church of Rome, the Reservaworld seeth, and he himself knoweth, she hath been taken in open advoutry; and tion. Phæbus, the Son of God, with the heavenly beams of his holy word hath revealed it. O would to God we had no cause justly to say with the prophet Esay: Quomodo facta est meretrix civitas fidelis! “O how is that faithful city become Isai. i. an harlot !” Verily Momus shall not need now to reprove her slipper. He shall rather have cause to say: A planta pedis, usque ad verticem capitis, non est in ea sanitas : “From the sole of the foot to the top of the head there is no whole Isai. i. part in her.”

For so St Bernard complaineth of her miserable state in his Bernard. d. timelt.



of keeping the blessed sacrament.

M. PIRDING. (Diverse manners

Whereto we say that, if he, with the rest of the sacramentaries,

would agree to the keeping of the sacrament, then would we demand H.A. 1567.) why that manner of keeping were not to be liked. And here, upon proofs made of default in this behalf, and a better way shewed, in so small a matter, conformity to the better would soon be persuaded. In other christian countries, we grant, it is kept otherwise, under lock and key, in some places at the one end or side of the altar, in some places in a chapel builded for that purpose, in some places in the vestry, or in some inward and secret room of the church, as it was in the In Epist. ad In- time of Chrysostom at Constantinople 15. In some other places we

read that it was kept in the bishop's palace near to the church, and in the holy-days brought reverently to the church, and set upon the altar, which, In Concil . Brac- for abuses committed, was by order of councils abrogated 16.

Thus in divers places diversely it hath been kept, every where reverently and surely, so as it might be safe from injury and villany of miscreants and despisers of it. The hanging up of it on high hath been the manner of England, as Lindwood noteth upon the Constitutions Provincial 17; on high, that wicked despite might not reach to it; under a canopy, for shew of rererence and honour.


caren. iii. can. 5.


Here M. Harding sheweth that this reservation of the sacrament in divers countries hath been diversely used, under lock and key, at the altar's end, in a chapel, in the vestry, in the bishop's palace. And all this of the usage of late years; for of antiquity, saving only the epistle of Chrysostom to Innocentius, which also, as it shall appear, maketh much against him, he toucheth nothing. But amongst all these diversities of keeping, he hath not yet found out his canopy. And touching that he allegeth of the reservation of the sacrament in the bishop's palace, it seemeth very little to further his purpose. For, whereas the sacrament was reserved only in the bishop's custody, it followeth necessarily that there in other parish churches and chapels was no such reservation. Chrysostom's Chrysost. ail epistle to Innocentius is good witness that the sacrament was reserved to be received of the people at the communion the next day, or in very short time after. For it was reserved in both kinds 18, as it appeareth plainly by his words. But it is clear, both by the judgment of reason, and also by their own cautels in Ne Conscer. that behalf 19, that the wine in such sort and quantity cannot be kept any long Presb. in time without souring. And the manner in Græcia was, during the time of Lent, Inosexta to consecrate only upon the Saturdays and Sundays, and yet nevertheless to com

Synod. Corist. τη 20 θεία λειτουργία



Dist. 2.


ca. 52.

των προη

[14 Bernard. Op. Par. 1690. In Conv. S. Paul. Serm. i. 3. Vol. I. Tom. II. col. 956; where ad verticem non est sanitas ulla.]

[15 Chrysost. Op. Par. 1718-38. Ad Innoc. Epist. i. Tom. III. p. 519. See before, page 241, note 11.)

[16 Concil. Brac. III. cap. 5. in Crabb. Concil. Tom. II. p. 273. The particular abuse here noted is the following: Agnovimus quosdam de episcopis, quod in solennitatibus martyrum ad ecclesiam progressuri, reliquias collo suo imponant, ut majoris

fastus apud homines gloria intumescant, et quasi pluomivww.
ipsi sint reliquiarum arca, Levitæ albas induti, in
sellulis eos deportent.]

["? See below, page 557, notes 11, 12.]
(18 See before, note 15.)

[19 Sed sanguinem non præcipitur servare, quia
&c.—Corp. Jur. Canon. Lugd. 1624. Decret. Gra-
tian. Decr. Tert. Pars, De Consecr. Dist. ii. Gloss.
in can. 33. cols. 1963, 4.]

[20 1611 omits t?.]

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