erraverat, perseverat...sine venia ignorantiæ peccat. Præsumptione enim atque obstinatione...superaturs: "He that erreth of simplicity (as our fathers did) may be pardoned; but, after that God hath once inspired the heart, and revealed his truth, whoso continueth still in his error offendeth without pardon of ignorance. For he is overborne by presumption and wilfulness." Upon these words of Beda M. Harding concludeth thus: The Latin tongue for the study of the scriptures was common to all the nations of this realm; ergo, the scriptures were not translated into English. A very child may soon see the simplicity and the weakness of this reason. For even now, notwithstanding the whole bible be translated into the English tongue, extant in every church, and common to all the people, yet the Latin tongue is nevertheless common to all the nations of this land, for the reading of old commentaries and the ancient doctors, and so for the meditation and study of the scriptures. Now let us weigh M. Harding's considerations in this behalf. First, if there 1. had any faults escaped in the English translation, as he untruly saith there have many, he would not thus have passed them uncontrolled. He lacked neither eloquence nor good-will to speak, but only good matter to speak of. Secondly, the scriptures translated into English have been delivered unto the 2. people by such bishops and other spiritual guides as indeed have had a care for their souls, and have given their lives and blood for their sheep. But the bishops of M. Harding's side can only espy faults in translations; but they can amend none. They have burnt a great number of bibles; but they have hitherto translated none. Christ's words are rightly verified of them: "Neither do you9 enter yourselves, nor will you suffer others, that would enter." For the highest principle of their religion is this: "Ignorance is the mother of true religion." in Cant. Nazianz. in Hilar. de To limit and to diet the people, what they may read and what they ought 3. to leave, was sometime the superstitious discretion of the rabbins 1o. Herein we Orig. Prolog. may say as St Hilary saith: Archangeli nesciunt: angeli non audiverunt: propheta Cantic. non sensit: Filius ipse non edidit11: "The archangels know it not: the angels have Apolog not heard it: the prophet hath not felt it: the Son of God himself hath revealed Unit. Patr. to us no such thing." Certainly, now the vail being drawn aside, and our faces et Fil. being open, to behold the glory of God, St Paul saith: Omnis scriptura divinitus 2 Cor. iii. inspirata utilis est, &c.: not only one part of the scriptures, but "all and every part thereof is profitable, &c." And again: Quæcunque scripta sunt, ad nostram Rom. xv. doctrinam scripta sunt: "All things that are written are written for our instruction." And therefore Irenæus saith, as it is before alleged: Ex omni scriptura Iren. Lib. v. divina 12 manducate 13: "Eat you of every part of the holy scripture." 2 Tim. iii. cap. Omnes. Lazar. Conc.3. Humility and good life, whereof M. Harding would seem to make some great account, is sooner learned of knowledge than of ignorance. Chrysostom saith: Magna Chrysost. de adversus peccatum munitio est scripturarum lectio: magnum præcipitium et profundum barathrum scripturarum ignoratio: nihil scire de divinis legibus magna salutis perditio. Ea res et hæreses peperit, et vitam corruptam invexit: hoc sursum deorsum miscuit omnia 14: "The reading of the scriptures is a great fence against sin; and the ignorance of the scriptures is a dangerous downfall and a great dungeon. To know nothing of God's laws is the loss of salvation. Ignorance hath brought in heresies and vicious life. Ignorance hath turned all things upside down." Therefore the apostles of Christ and all other godly fathers have evermore encouraged the people to read the scriptures, and evermore thought the church of God to be in best case when the people was best instructed. St Paul saith: “Let the word of God dwell abundantly amongst you." Polycarpus saith to the Col. ii. people: Confido vos bene exercitatos esse in sacris literis 15: "My trust is, that ye Phil. [ Cypr. Op. Oxon. 1682. Ad Jubai. Epist. lxxiii. p. 204; where ignosci enim potest, and superetur.] [ Ye, 1565.] [10 Orig. Op. Par. 1733-59. In Cant. Canticor. Prolog. Tom. III. p. 26. Gregor. Nazianz. Op. Par. 1778-1840. Orat. ii. 48. Tom. I. pp. 35, 6.] [ Hilar. Op. De Patr. et Fil. Unit. Append. col. 1373. This piece is compiled from Hilary and other authors. The passage here cited may be found [12 Manducare, 1611.] [13 Iren. Op. Par. 1710. Contr. Hær. Lib. v. cap. xx. 2. p. 317. See before, page 691, note 14.] [14 Chrysost. Op. Par. 1718-38. De Lazar, Conc. iii. Tom. I. p. 740.] [15 Polycarp. ad Philip. cap. xii. in Patr. Apostol. Oxon. 1838. Tom. II. p. 487.] Polycarp ad Hom. 9. August. in Orig. in Lev. be well instructed in the holy scriptures." Origen saith unto his people: "Give your diligence, not only to hear God's word in the church, but also to be exercised in the same in your houses at home, and day and night be1 studious in the law of the Lord." St Augustine saith: "Read ye the holy scriptures. For to that end God would have them written, that we might receive comfort by them3." Hieron. in St Hierome saith, as it is alleged before: Laici non tantum sufficienter, sed etiam Epist. ad Col. cap. iii. abundanter verbum Dei habere debent, et se invicem docere1: “The lay-people ought to have the word of God, not only sufficiently, but also abundantly, and to instruct one another." St Chrysostom willeth the father with his child, and the husband with his wife, at home in his house to talk and reason of the word of God. TheoTheodor. de doretus writeth thus: Passim videas hæc nostratia dogmata &c.: "Ye may com Chrysost. in Johan. Hom. 1. Nat. Hom. Lib. V. Hom. 21. Cyril. contr. Julian. Lib. vi. et Lib. vii. monly see, that not only the teachers of the people and rulers of the churches, but also tailors, smiths, and cloth-workers, and other artificers do understand the principles of our religion; and further, that not only learned women, if there be any such, but also such women as live by their labour, and sewsters, and maidservants, but also husbandmen, and ditchers, and herdmen, and graffers, can reason of the holy Trinity, and of the creation of the world, and of the nature of mankind, a great deal more skilfully than either Plato or Aristotle was ever able to Orig. in Jos. do." Therefore Origen saith unto his hearers of the lay-people: Me...dicente, quod sentio, vos decernite et examinate, si quid rectum est aut minus rectum": "While I speak that I think meet, examine and judge you whether it be well or otherwise." Thus in old times the vulgar people, and such as M. Harding calleth swine, and rude and rash people, and curious busy-bodies, were able not only to understand the scriptures, but also to judge of their preachers. And therefore the wicked renegade emperor Julianus reproved the Christians (even as M. Harding now doth us), for that they suffered their women and children to read the scriptures3. But the enemies of God's truth, for fear and conscience of their weakness, have evermore used violently to take away the word of God, not only from women and children, but also from all the whole people. Chrysostom saith: Hæretici sacerdotes claudunt januas veritatis. Sciunt enim,...si manifestata fuerit veritas, ecclesiam suam esse relinquendam, et se de sacerdotali dignitate ad humilitatem venturos popularem": "Heretic priests shut up the gates of the truth. For they know that, if the truth once appear, they must needs leave their church, and from the dignity of their priesthood come down to the state of other people.” For Tertullian saith: Scriptura divina hæreticorum fraudes et furta facile convincit, et detegit 10: "The holy scripture will easily bewray and confound the guiles and thefts of heretics." Christ saith: "He that doth ill hateth the light." And therefore they say, as it is written in the prophet Amos: Tace, et ne recorderis nominis Domini: "Hold thy peace, and never think upon the name of the Lord.” But miserable is that religion that cannot stand without hiding and suppressing of the truth of God. Chrysost. in Tertul. in Lib. de Trin. John iii. [1 To be, 1565.] [ Optamus tamen ut vel his auditis operam detis, non solum in ecclesia audire verba Dei, sed et in domibus vestris exerceri et meditari in lege Domini die ac nocte.-Orig. Op. Par. 1733-59. In Levit. Hom. ix. 5. Tom. II. p. 240.] [3 Legite scripturas: ideo voluit Deus ut scriberentur, ut nos consolaremur.-August. Op. Par. 16791700. In Psalm. xxxiii. Enarr. ii. 17. Tom. IV. col. 224.] [ Hieron. Op. Par. 1693-1706. Comm. in Epist. ad Coloss. cap. iii. Tom. V. col. 1074. See before, page 685, note 12.] [5 ...καὶ μὴ μόνον ἐνταῦθα αὐτὴν ἐπιδείκνυσθαι, ἀλλὰ καὶ οἴκοι γενομένους, τὸν ἄνδρα πρὸς τὴν γυναῖκα, τὸν πατέρα πρὸς τὸν παῖδα, περὶ τούτων διαλέγεσθαι. Chrysost. Op. Par. 1718-38. In Joan. Hom. iii. Tom. VIII. p. 16.] [ ... καὶ ἔστιν ἰδεῖν ταῦτα εἰδότας τα δόγ ματα, οὐ μόνους γε τῆς ἐκκλησίας τοὺς διδασκάλους, ἀλλὰ καὶ σκυτοτόμους, καὶ χαλκοτύπους, καὶ ταλα σιουργούς, καὶ τοὺς ἄλλους ἀποχειροβιώτους· καὶ γυναῖκας ὡσαύτως, οὐ μόνον τὰς λόγων μετεσχηκυίας, ἀλλὰ καὶ χερνήτιδας, καὶ ἀκεστρίδας, καὶ μέντοι καὶ θεραπαίνας. καὶ οὐ μόνον ἀστοὶ ἀλλὰ καὶ χωρητικοὶ τήνδε τὴν γνῶσιν ἐσχήκασι· καὶ ἔστιν εὑρεῖν καὶ σκαπανέας, καὶ βοηλάτας, καὶ φυτουργοὺς, περὶ τῆς θείας διαλεγομένους Τριάδος, καὶ περὶ τῆς τῶν ὅλων δημιουργίας, καὶ τὴν άνθρωπείαν φύσιν εἰδότας ̓Αριστοτέλους πολλῷ μᾶλλον Kai IIAάTwvos.-Theodor. Op. Par. 1642-84. Græc. Affect. Cur. Serm. v. De Nat. Hom. Tom. IV. p. 556.] Orig. Op. In Lib. Jesu Nave Hom. xxi. 2. Tom. II. p. 448; where discernite.] [ Cyril. Alex. Op. Lut. 1638. Contr. Julian. Libb. VI. VII. Tom. VI. pp. 206, 9, 29, 30, 4.] [9 Chrysost. Op. Imp. in Matt. Hom. xliv. ex cap. xxiii. Tom. VI. p. clxxxvi; where januam, and eorum ecclesia est relinquenda, et ipsi de sacerdotali dignitate ad humilitatem venient popularem.] [10 Tertull. Op. Par. 1580. Lib. de Trin. p. 505.] OF CONSECRATION UNDER SILENCE. THE SIXTEENTH ARTICLE. THE BISHOP OF SARISBURY. OR that it was then lawful for the priest to pronounce the words of consecration closely and in silence unto himself. [OF SECRET PRONOUNCING THE CANON OF THE MASS.—ARTICLE XVI. H. A. 1564.] M. HARDING. THE FIRST DIVISION. The matter of this article is neither one of the highest mysteries nor one of the greatest keys of our religion, howsoever M. Jewel pleaseth himself with that report, thinking thereby to impair the estimation of the catholic church. The diversity of observation in this behalf sheweth the indifferency of the thing. For else, if one manner of pronouncing the words of consecration had been thought a necessary point of religion, it had been every where uniform and invariable. That the bread and wine be consecrated by the words of our Lord pronounced by the priest, as in the person of Christ, by virtue of the 12 which, through the grace of the Holy Ghost, the bread and wine are changed into our Lord's body and blood; (213) this thing The two hath in all times, and in all places, and with consent of all, invariably been done, thirteenth and so believed. But the manner of pronouncing the words, concerning silence or unten a open utterance, according to diversity of places, hath been diverse. THE BISHOP OF SARISBURY. This, saith M. Harding, is but a small key of our religion. Which thing may very well appear, both otherwise, and also by the small weight and slenderness of his proofs. Howbeit, in cases of religion, and in the service of God, nothing ought to be judged small, specially that may deceive the people. Verily, how small soever they will now have this key to seem, as it hath been heretofore cause of no small superstition, so it hath shut out God's people from the sight and understanding of our greatest mysteries. hundred and untruth. vouched, and never proved. Certain it is that the religion of Christ may well stand without this kind of mystical silence, as it may also without transubstantiation, or private mass, or any other their like fantasies. But if the matter be so small, wherefore doth M. Harding take so great pains to prove it, and that by so great untruths and so manifest fables? Wherefore are they not ashamed to say, that Christ himself at Thom. in iii. his last supper consecrated in silence and secrecy, and that in like order and Quaest. 78. form as they do now 13? Or how durst the bishops in this present council of Arhii Trident so solemnly to abanne 14 and accurse all them that dare to find fault with Sess. 2. the same 15? So small a matter as this is now supposed to be should never need so great ado. But, whether these words be uttered secretly or aloud, he imagineth that by the power thereof the substance of the bread and wine is really and wholly changed into the substance of the body and blood of Christ. The untruth hereof is mani [ To, H. A. 1564.] [12 H. A. 1564, omits the.] [13 Different opinions are recited by Aquinas.Thom. Aquinat. Op. Venet. 1595. Summ. Theol. Tert. Pars, Quæst. lxxviii. Art. 1. Tom. XII. fol. 254. Conf. In Sentent. Lib. IV. Dist. viii. Quæst. ii. Art. 1. Tom. VIII. fol. 42.] [JEWEL, II.] [14 Aban: ban, curse.] [15 Si quis dixerit, ecclesiæ Romanæ ritum, quo summissa voce pars canonis et verba consecrationis proferuntur, damnandum esse, &c....anathema sit.Concil. Trid. Sess. xxii. De Sacrif. Miss. can. 9, in Concil. Stud. Labb. et Cossart. Lut. Par. 1671-2. Tom. XIV. col. 856.] 10 Part. Summ. Concil. Trid. D. Tonst. de Euch. Lib. i. Concil. Lat. Anno 1215. young doctor. Dom. 1439. festly reproved by St Augustine, St Chrysostom, Theodoretus, Gelasius, and by the general consent of all the old fathers; and is answered more at large in the tenth article of this book1. Certainly this error neither was ever confirmed in the Latin church2 before the council of Lateran in Rome, which was above twelve hundred years after Christ, nor ever received in the Greek church from the birth of Christ until this day. or M. HARDING. THE SECOND DIVISION. pronouncing the the Greek and La [In Libello de Saristic. H.A. The Greeks in the east church have thought it good to pronounce [The manner of the words of consecration clara voce3, as we find in Chrysostom's consecration in mass, and, as Bessarion writeth, alta voce, that is plainly, "out aloud," tin churches di"with a loud voice." Sacerdos alta voce juxta orientalis ecclesiæ vers. H.A. 1564.] ritum verba illa pronunciat: Hoc est corpus meum1: "The priest," cramento Eucha saith Bessarion, "after the rite or manner of the east church, pro- 1564.] nounceth with a loud voice these words, 'This is my body"."" Which manner of loud pronouncing was thought good to be used in the Greek church, Bessarion a as it may be gathered by that Bessarion writeth (who, being a Greek born, and He lived anno brought up in learning amongst the Greeks, knew right well the order of that church), to the intent the people might thereby, for the better maintenance of their faith, be stirred and warned to give token of consent and of belief thereto. "When the priest,” saith he, “pronounceth those words with a loud voice, the people standing by, in utraque parte, that is, first at the consecration of the body, and again at the consecration of the blood, answereth, Amen; as though they said thus : Truly so it is as thou sayest. For, whereas Amen is an adverb of affirming in Hebrew, in Greek it signifieth so much as truly.' And therefore the people answering Amen to these words, Verily, say they, these gifts set forth are the body and blood of Christ. So we believe: so we confess." Thus far Bessarion. It is declared by Clement, Lib. VIII. Constitutionum Apostolicarum, that the people said Amen when the words of consecration had been pronounced 10. Whereby we understand that order to have been taken by the apostles. The same custom also may be gathered out of St Ambrose, who saith thus: Dicit tibi sacerdos, Corpus Christi; et tu dicis, Amen, hoc est, Verum. Quid confitetur lingua, teneat affectus 12. De Sacram. Lib. IV. cap. v.: "The priest saith, The body of Christ ;' and thou sayest, Amen,' that is to say, 'True.' Hold with thy heart that which thou confessest with the 13 tongue." He saith likewise hereof, De iis qui initiantur Mysteriis, cap. ix. 14 Frustra ab illis respondetur, Amen, &c.15: "Amen is answered in vain by them who dispute against that which is received," saith Leo, Sermone 6, De Jejunio vii. Mensis. THE BISHOP OF SARISBURY. 6 It is clearly witnessed by all these doctors, against M. Harding and the order of the church of Rome, that the words of consecration were pronounced with a loud voice; and that the people not only heard, but also understood and answered [See before, pages 562, &c.] [2 Tonst. De Verit. Corp. et Sang. Dom. in Euch. Lut. 1554. Lib. 1. fol. 46. See before, page 549, note 8.] [* Εὐλογεῖ τὸν ἅγιον ἄρτον, ἐκφώνως λέγων, K. T. X.-Chrysost. Lit. in Lit. Sanct. Patr. Par. 1560. p. 96.] [ Meum, &c. H. A. 1564.] [5 Those, H.A. 1564.] [ Body, &c. H. A. 1564.] [ Those, 1565, 1609, and H. A. 1564.] [ Sacerdote enim verba illa alta voce, ut vos Græci soletis, pronunciante, assistens populus in utraque parte respondet, Amen, quasi dicat, Vere ita est, ut tu dicis. Amen enim cum affirmandi apud Hebræos adverbium sit, Græce idem quod vere significat. Amen igitur ad ea verba respondens populus, Certe, inquit, corpus et sanguis Christi sunt munera ista proposita, ita credimus, ita confitemur.-Bessar. De Sacram. Euch. in Biblioth. Patr. per M. de la Bigne, Par. 1624. Tom. VI. col. 481.] [ This, 1565, and H. A. 1564.] [10 Constit. Apost. Lib. VIII. cap. xii. in Concil. Stud. Labb. et Cossart. Lut. Par. 1671-2. Tom. I. col. 483.] [" Quod, 1565, 1609, and H. A. 1564.] [12 Ambros. Op. Par. 1686-90. De Sacram. Lib. IV. cap. v. 25. Tom. II. col. 372; where quod.] [18 Thy, H. A. 1564.] [14 Id. Lib. de Myst. cap. ix. 54. Tom. II. col. 340.] [15 ... frustra ab illis Amen respondetur, a quibus contra id quod accipitur disputatur.-Leon. Magni Op. Lut. 1623. De Jej. Sept. Mens. Serm. vi. 2. col. 248.] the same. Wherefore M. Harding can find but small relief in these authorities. Verily in his church, which he so often calleth ancient and only catholic, the people neither answereth, nor understandeth, nor heareth the words of consecration. Thus it appeareth he hath alleged these five doctors in three special points against himself. M. Harding addeth hereto: Amen is as much as Verum est, "It is true.” And therefore the people, answering Amen, confessed thereby that they believed the very real and substantial changing of the bread into the body of Christ. It was needless and out of season to renew this matter in this place. But he thought it better skill to speak from the purpose than utterly to hold his peace and to say nothing. 1215. Florent. Sess. First, as it is said before, the Latin church never received this new belief before the council of Lateran holden in Rome; the Greek church never until Anno Dom. this day. Therefore, by M. Harding's skill, the people thus answering said Amen to that thing that they believed not; and so confirmed the child eight hundred years and more before it was born. Indeed, the people said Amen to that they heard spoken by the priest. But the priest spake nothing neither of real presence, nor of transubstantiation, nor of accidents without subject. Therefore it is not likely the people's answer had relation to any such matter. Other wise they should seem to answer that thing that was not spoken. The priest only uttered these words of Christ, "This is my body;" whereunto the Greeks make answer in this sort, as it is recorded in the council of Florence: Firmiter Concil. credimus, verbis illis dominicis sacramentum fieri16: "We believe stedfastly that ult. by these words of our Lord there is made a sacrament." Likewise St Ambrose: Post consecrationem corpus [Christi] significatur17: "After the consecration the Ambros. de body of Christ is signified." Again: Ante consecrationem aliud dicitur: post cap. ix. consecrationem sanguis nuncupatur. Et tu dicis, Amen, hoc est, Verum est 18 : "Before the consecration it is called another thing: after consecration it is named the blood of Christ. And thou sayest, 'Amen,' that is to say, 'It is true."" So Dionysius writeth unto Sixtus, the bishop of Rome, of one that had been baptized amongst heretics: Gratiarum actionem in ecclesia audivit, et ad illam una Euseb. Lib. cum aliis respondit, Amen 19: "He heard the thanksgiving in the church, and to εὐχαριστ the same together with others he answered, 'Amen."" So St Augustine: Fratres Tías....ÈTα, κούσαντα, nostri eadem sacramenta celebrantes [et]... ..unum Amen respondentes 20: "Our brethren kai ovvresorting to one sacrament, and answering all one Amen." This answering Amen επιφθεγξά imported not any sudden transubstantiation, but a thanksgiving unto God for T our delivery by the death of Christ. iis qui init. vii. cap. ix. Αμήν. August. in Psalm.xxxiii. 7 Mens. But Leo saith, they answer Amen in vain that dispute against the same Leo de Jejun. thing that they receive 21. For clear understanding of which words, it behoveth Serm. 6. thee, good reader, to remember that Leo, as well herein as also in sundry other places, bendeth the whole force of his learning against the heretic Eutyches, whose error was this, much like unto the common error that is now defended; that Christ's body after his ascension was turned wholly into the Godhead, and so was no longer a man's body. Against which error Leo taketh an argument of the holy mysteries, wherein the faithful people, as with their bodily mouth they receive the mystical bread and wine, so with their spirit and faith they. receive the body and blood of Christ, and that verily and in truth; and in witness thereof the receiver saith, Amen. But, saith Leo, "he saith Amen in vain that denieth the same thing that he receiveth;" that is to say, that receiveth the sacrament of Christ's body, and yet nevertheless is persuaded, as the heretic Eutyches was, that Christ indeed hath no body. And in this sense St Augustine seemeth to say: Mors illi erit, non vita, qui mendacem putaverit vitam 22: "The Bed. 1 Cor. x. |