A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.

THE NINTHE ARTICLE, OF THE CANOPIE.* 1.1 (Book 9)

The B. of Sarisburie.

Or that the Sacrament, was then, or nowe ought to be hanged vp vnder a Canopie.

M. Hardinge. The .1. Diuision.

If M. Iuel would in plaine termes denie the reseruation and kepinge of the blissed Sacrament, for whiche purpose the pixe and Canopie serued in the Churches of Englāde, as of the professours of this newe gospel it is both in woorde, and also in deede denied: it were easie to proue the same by no smal number of auctorities, suche as him self cannot but allowe for good and sufficient. But he knowinge that right wel, guilefully refraineth from mention of that principal mater, and the better to make vp his heape of articles for some shewe against the Sacrament, by denial reproueth the hanginge vp of it vnder the Canopie: thereby shewinge him self like to Momus, who espieinge nothinge repro∣ueable in fatre Venus, founde faulte with her slipper.

The B. of Sarisburie.

This Article, as it is smal of it self, and therefore might the better be dissem∣bled, and past ouer, were it not accessorie to Idolatrie, so it is warranted of M. Har∣dinges side, by very simple, and sclender proufes, as shal appeare. It liketh M. Har∣dinge for his entrie, to solace him self, and his frendes withal, to cal vs Newe Doc∣tours: him self beinge not hable hitherto to allege any one of al the Olde Doctours without force, & fraude, plainely, & directely to serue his purpose. But these Newe Doctours are, neither so newe, nor so much destitute of Antiquitie, as these menne woulde faine haue the worlde to beleue. For, touchinge the abolishinge of the Re∣seruatiō of the Sacrament, whiche M. Hardinge hath here drawen in, to healpe out y^• mater, beinge otherwise not necessarily incident vnto this Article, they haue the Authorities, and Examples of good Ancient Olde Catholique Fathers for theire Warrant in that behalf.* 1.2 For S. Cyprian saith, Panis iste recipitur, non includitur. This Breade is receiued, and not shutte vp. Clemens, who, as M. Hardinge saith, was the Apostles Felowe, writeth thus, Tanta in Altario Holocausta offerantur, quanta populo sufficere debeant: quòd si remanserint, in crastinum non reseruentur. Let there be so many Hostes, or so muche Breade offered at the Aultar, as may be sufficient for the people. If any thinge remaine, let it not be keapte vntil the morninge.* 1.3 Origē, or Cyrillus saith, for one booke beareth both theire names, Dominus Panem, quem Discipulis suis dabat, non distulit, nec iussit seruari in crastinum. The Breade, that Our Lorde gaue to his •• isci∣ples, he lengred it not, nor bade it to be keapte vntil the morninge. His reason is grounded vpon the order of Christes Institution:* 1.4 for that Christe saide not, Take, and Keepe: but Take, and Eate. S. Hierome saith, Post Communionem, quaecunque de Sacrificijs superfuissent,* 1.5 illic in Ecclesia Communem Coenam comedentes pariter consumebant. After the Communion was donne, what so euer portion of the Sacrifices remained, they spente it there togeather in the Churche eatinge theire common Supper. S. Augustine likewise seemeth to saie the same:* 1.6 The Breade made to this purpose, is spent in receiuinge the Sacra∣ment. Hesychius saith, That the Remanentes of the Sacrament were burnte immediatly in the fiere.* 1.7 Nicephorus saith, The same Remanentes in some places were geuen to Children, that went to Schoole, to be ••aten by them presently in the Churche: The like whereof is also decreed in the Councel of Matiscon.* 1.8 So saith Gabriel Biel a Newe Doctoure of M. Hardinges companie: Non dedit Discipulis, vt ipsum honorificè Conseruarent: sed dedit in sui vsum, dicens, Accipite, & Manducate. Christe gaue not (the

Sacrament) to his Disciples, that they shoulde reuerently reserue it: but he gaue it for theire vse, saieinge, Take, and Eate.

Thus many olde Doctours, and yet many moe wee haue on our side. There∣fore M. Hardinge was somewhat ouerseene, for folowing of them, to cal vs Newe Doctours.

I knowe, the Sacrament in olde times in some places was reserued, as it maie appeare by Tertullian, S. Cyprian, S. Hierome, S. Basile, Eusebius,* 1.9 and others. S. Cyprian saith, w••men vsed to keepe it at home in theire Cheastes:* 1.10 Tertullian saith, The Faithful vsed then to haue it in their priuate houses, & to eate it before other meates: S. Hierome saith, that Exuperius the Bishop of Tolouse vsed to carrie it abroade in a basket: S. Basile saith, That in Egypte,* 1.11 and specially about Alexandria, euery man for the most parte had the Sacrament in his house: Euse∣bius seemeth to saie, The Priest had it in his Chamber: S. Ambrose saith,* 1.12 Menne vsed then to carrie it aboute them, not onely by Lande, but also by Sea in theire Naptkins. Al these were Abuses of the holy Mysteries:* 1.13 and therefore afterwarde were abolished. Thus was then the Sacrament reserued, In priuate Houses,* 1.14 in Cheastes, in Baskettes, and in Naptkins. Nowe, if M. Hardinge be hable, truely to shewe any suche like Ancient Authoritie for his Canopie, then maie he saie, he holdeth by the Olde Catolique Fathers. But, for as muche, as M. Hardinge hath leisure, to cal to minde his Olde Fable, of Momus, Uenus, and suche like: In deede they saie, Momus was woonte to espie faultes, and to control al the Goddes without exception, euen the Greate Iuppiter, him self, that sate in Rome in the Capitol: and therefore his office oftetimes was not so thankeful, as some others. But one greate faulte he founde with Uulcane, for the makinge of man, for that he had not sette a grate, or a windowe at his breaste, that others might piere in, and espie some parte of his secrete thoughtes. If M. Hardinge had suche a grate, or windowe at his breaste, and menne might looke in, and see his conscience, I doubte not, but they shoulde sée many moe sparkes of goddes trueth, then as nowe out∣wardly doo appeare.

As for his faire Ladie Uenus, whereby he meaneth his Churche of Rome, the worlde seeth, & he him self knoweth, she hath beene taken in open aduoutrie: & Phe∣bus the Sonne of God, with the heauenly beames of his holy Woorde hath reueiled it. O, Woulde to God, we had no cause iustly to saie with the Prophete Esaie, Quomodo facta est Meretrix Ciuitas Fidelis?* 1.15 O howe is that Faithful Cittie become an Harlot? Uerily Momus shal not neede nowe to reprooue her Slipper. He shal rather haue cause to saie,* 1.16 A planta pedis, vsque ad verticem capitis, non est in ea sanitas. From the Sole of the foote, to the toppe of the heade, there is no whole parte in her.

For so S. Bernarde complaineth of her miserable state in his time.* 1.17

M. Hardinge. The .2. Diuision.

VVhereto we saie, that if he, with the rest of the Sacramentaries, woulde agree to the kepinge of the Sacrament, then woulde we demaunde, why that manner of kepinge were not to be liked. And here vpon proufes made of defaulte in this behalf, and a better waie shewed, in so smal a mater, conformitie to the better woulde soone be persuaded. In other Christen Countries (we graunte) it is kepte otherwise, vnder locke and keie, in some places at the one ende, or side of the Aultar, in some places in a Chappel builded for that purpose, in some places in the vestrie, or in some in warde, and secrete roome of the Churche,* 1.18 as it was in the time of Chrysostome at Constantinople.* 1.19 In some other places we reade, that it was kepte in the Bishoppes Palace, neare to the Churche, and in the holy daies brought reuerently to the Churche, and set vpon the Aultar, whiche for abuses committed, was by order of Councelles abrogated.

Thus in diuerse places, diuersely it hath ben kepte, eueriewhere reuerently, and suerly, so as it

might be safe from iniurie, and villanie of miscreantes, and dispisers of it. The hanging vp of it on high▪ hath b••en the manner of Englande, as Lindewode noteth vpon the Constitutions prouincial: on high, that wicked dispite might not reache to it: vnder a Canopie, for shew of reuerence and honour.

The. B. of Sarisburie.

Here M. Harding sheweth, that this Reseruation of the Sacrament, in diuers Countries hath béene diuersely vsed: Under locke, and key: At the Aultars ende: In a Chapel: In the Uestrie: In the Bishoppes Palace. And al this of the vsage of late yeeres: for of Antiquitie, sauinge onely the Epistle of Chrystome to Inno∣centius, whiche also, as it shal appeare, maketh much against him, he toucheth no∣thinge. But emongst al these diuersities of keepinge, he hath not yet founde out his Canopie. And touchinge, that he allegeth of the Reseruation of the Sacra∣ment in the Bishoppes Palace, it seemeth very litle to further his purpose. For, where as the Sacrament was reserued onely in the Bishops Custodie, it foloweth necessarily, that there, in ••ther parish churches, and Chappels, was no suche Re∣seruation. Chrysostomes epistle to Innocentius is good witnesse,* 1.20 that the Sa∣crament was Reserued to be receiued of the people, at the Communion the nexte day, or in very shorte time after. For it was Reserued in bothe Kindes, as it ap∣peareth plainely by his woordes. But it is cleare, bothe by the iudgement of Rea∣son, and also by their owne Cauteles in that behalfe,* 1.21 that the Wine in suche sorte and quantitie cannot be keapte any longe time without sowering.* 1.22 And the man∣ner in Graecia was, during the time of Lente, to Consecrate onely vpon the Sa¦tursdaies, & Sonnedaies,* 1.23 and yet neuerthelesse to Communicate of the same vpon the other wéeke daies. For the ende of this Reseruation in olde times was, not that the Sacrament should be A••oured, but that it should be receiued of the people: and specially that persons Excommunicate, for whose sake it was reserued, beinge suddainely called out of this life, vpon their repentance might at al times receiue y^e Communion, and departe with comforte, as the Members of the Churche of God.

But, me thinketh, M. Hardinge dooth herein, as Apelles the Painter sometime did, in setting out Kinge Antigonus physenomie. For vnderstandinge, that Anti∣gonus was blinde of the one side, he thought it best to painte him out onely with halfe face, and so he conningly shadowed the deformitie of the other eye. Euen so M. Hardinge sheweth vs certaine varietie of keepinge the Sacrament, and other smal maters of like weight: but the danger of Idolatrie, and other like horrible de∣formities he dissembleth conningly, and turneth from vs. Lothe I am, to vse the comparison:* 1.24 But S. Hierome saith it: Diabolus nunquam se prodit aperta facie. The Diuel neuer sheweth him selfe openly with his whole face.

In the olde times, when the Sacrament was keapte in Cheastes, in Napte∣kins, in Baskettes, and in Priuate Houses, there was no danger of Adoration.

But vnder the Canopie wée sée, not onely, that the effecte hath fallen out farre otherwise, but also that the very cause thereof was at the first to the contrarie.

For so saithe Linwoode him selfe,* 1.25 Citius repraesentatur nostris aspectibus Adoranda: It is the rather offered vnto our sightes to be woorshipped. If there were no cause els, yet is this it selfe cause sufficient, to abolishe this new order, of hanging vp the Sacra∣ment vnder a Canopie. For therefore the Kinge Ezechias tooke downe the Bra∣sen Serpent,* 1.26 and brake it in peeces, notwithstanding God had specially commaun∣ded Moses to erecte it vp: bicause he saw it abused to Idolatrie.

Againe, they them selues, vpon smaller considerations, haue vtterly aboli∣shed the manner of Reseruation, that was vsed in the Primitiue Churche. For they wil not now suffer, neither Lay people, nor Wemen to kéepe it in their hou∣ses: nor Boyes to carrie it to the sicke,* 1.27 as then the Boye did to Serapion: nor In∣fidels,

or men not Christened,* 1.28 to were it about them, as then did S. Ambroses bro∣ther Satyrus. I leaue the Ruste, the Moulde, the Canker, & the Bréedinge of wor∣mes: whereby that holy, and reuerende Mysterie of Christes Death is oftentimes made lothesome, & brought into contempte.* 1.29 They them selues doo testifie, that suche thinges, not onely may happen, but also haue often happened. It is saide, that Alphonsus the Kinge of Arragon, for the preseruation of his honour, & safetie, so longe keapte the Sacrament aboute him, that at last it putrified, & breadde woor∣mes: which, when they had eaten vp, and consumed one an other, in the ende there remained onely one great woorme, that was the last, and had eatē al his felowes. In suche cases they commaunde, that the woormes be burnte, and the asshes buried in the Aulter. The Glose it selfe vpon the Decrées saith thus,* 1.30 It is not necessarie to keepe the wine: And the Reason is this: Quia opus esset nimia cautela:* 1.31 Bicause wee shoulde neede to haue to muche a doo with the keepinge of it.

In the Councel of Laterane it is confessed, that the Sacramente so kepte hath beene abused Ad horribilia, & nefaria facinora, To woorke horrible, and wicked deedes. And M. Hardinge him selfe confesseth,* 1.32 that, for certaine like abuses,* 1.33 the same Re∣seruation was in some parte abolished in the Councel of Bracara.

To be shorte, touchinge the Canopie, Linwoode him selfe findeth faulte with it, as it appeareth in the Prouincial. For thus he writeth: Dicitur, quòd in Ioco Mundo, & singulari debet seruari, It is saide, The Sacrament ought to be keapte in a cleane seueral place sequestred from other. Whereunto he addeth thus:* 1.34 Ex hoc videtur, quòd vsus obseruatus in Anglia, vt in Canopaeo pendeat, non est commendabilis. Hereby it appeareth, That the order, that is vsed in Englande, of hanginge vp the Sacramente in a Ca∣nopie, is not commendable.* 1.35 Here M. Hardinge hath causes, bothe in general, why al manner suche Reseruation ought to be Misliked, and also in special, why the Ca∣nopie can not be liked.

M. Hardinge. The .3. Diuision.

If Princes be honoured with cloth of estate, Bishops with solemne thrones in their churches, and Deanes with Canopies of Tapistrie, Silke, and Arras, (as wee see in sundrie Cathedral Churches) and noman finde faulte with it: why should M. Iuel mislike the Canopie, that is vsed for honour of that Blessed Sacrament (172)* 1.36 wherein is conteined the very Bodie of Christe, and through the inseparable ioi∣ning togeather of bothe Natures in Vnitie of person, Christe him selfe, very God, and very Man? with what face speaketh he against the Canopie vsed to the honour of Christ in the Sacrament, that sitting in the Bishoppes seate at Sarisburie, can abide the sight of a solemne Canopie made of Painted Bourdes spreade ouer his head? If he had beene of Councel with Moses, Dauid, and Salomon, it is like he would haue reproued their iudgementes, for the greate honour they vsed, and caused to be continued towards the Arke, wherin was cōteined nothing but the Tables of the law, Aarons rodde, and a pot ful of Man∣na. Kinge Dauid thought it very vnsittinge, and felte greate remorse in harte, that he dwelte in a house of Cedres, and the Arke of God was put in the middes of skinnes, that is, of the Tabernacle, whose outwarde partes were couered with beastes skinnes.

And now there is one founde amonge other* 1.37 Monstrouse and strange formes of Creatures, manners, and Doctrines, who beinge but duste and ashes, as Abraham saide of him selfe, promoted to the name of a Bishop, and not Chosen (I weene) to doo high seruice of a Man accordinge to Goddes owne harte, as Dauid was: thinketh not him selfe vnwoorthy to sitte in a Bishops Chaire vnder a gorgeous te∣sture or Canopie of gilted bourdes, and can not suffer the pretiouse Bodie of Christe, whereby we are redeemed, to haue for remembrance of Honour doone of our parte, so muche as a little Canopie, a thing of smal price. (173)* 1.38 Yet was the Arke but a shadowe, and this the Bodie: that the figure, this the tru∣ethe: that the Type, or signe, this the very thinge it selfe. As I doo not enuie M. Iuel that honoure, by what right so euer he enioyeth it, so I can not but blame him for* 1.39 bereuinge Christe of his honour in this Blessed Sacrament.

The. B. of Sarisburie.

Princes vse to sitte vnder a Cloth of Estate: Bishoppes, and Deanes vnder painted Thrones, or

Cloth of Arras: Ergo (saithe M. Hardinge) The Sacrament ought to be hanged vp vnder a Canopie. I trow, It is not lawful for al men, to vse suche argumentes.

In such sorte Durandus reasoneth:* 1.40 The Arke of the Couenant was caried by the Leuites: Ergo, The Pope must be caried alofte vpon the Deacons shoulders. And againe, they séeme by practise, further to reason thus, The Pope is caried vpon mens shoulders: Ergo, The Sacrament must be caried before him, whither so euer he goe, vpon a faire white Iannet.

And, where as it liketh M. Hardinge, thus merily to sporte him selfe with Bishops sittinge vnder Painted Bourdes, Certainely, I recken it muche fitter for the Churche of God, to haue Painted Bourdes, then Painted Bishoppes, suche as he is, that claimeth to be the Bishop of al Bishoppes: and yet doothe not in déede any parte of the office of one Bishop. The Bishoppes Chaire, or Stalle, was appointed at the first, as a place most conuenient for him to reade, & to preache in. But what néedeth more? Suche vanitie of woordes should not be answeared.

For the rest, God him selfe commaunded Moses, to make the Tabernacle, and also shewed him in the Mounte, in what order, and forme it should be made.

Neither durst Moses, or his Workemen,* 1.41 to adde, or to minishe, or to alter any one thing of their diuise: or to doo any thing more, or lesse, otherwise then God had ap∣pointed him. When Dauid of his Deuotion woulde haue builte a Temple vn∣to God,* 1.42 God forbade him by the mouthe of his Prophete Nathan, and saide, Thou shalt builde me no Temple. Afterwarde Salomon set vpon to builde the Temple: not, when he woulde himselfe, but onely, when God had so willed him. Neither folowed he therein any parte of his owne fantasie, but onely that selfe same Plat, and Proportion, that God had geuen to his Father. For so saith Dauid him selfe: Al this paterne was sent to mee in writinge by the hande of the Lorde,* 1.43 whiche made me vn∣derstande al the workemanship of the paterne.

Here marke, good Christian Reader: In euery of these Examples, God hath bridled our Deuotion, and hath taught vs to worship him, not in such sort, as may séeme good in our eies, but onely as he hath commaunded vs. Yet can M. Harding, by his conninge, applie euery of these same Examples, to prooue thereby, that wée may honour God in suche sorte, as wée of our selues can best diuise.

This was euermore the very roote of al Superstition. And therefore almighty God saith, My thoughtes be not, as your thoughtes: nor my waies, as your waies. VVho euer required these thinges at your handes?* 1.44 M. Hardinge woulde fayne, in al, that he taketh in hande, be called Catholique: and yet neuerthelesse mainteineth a méere Parti∣cular Deuotion, onely vsed within this Realme, and that onely within these few late yéeres, and neuer either vsed, or knowen, in any other Christian Countrie els: and therfore suche, as can in no wise be called Catholique.

But he saith, There is now founde one amonge other Monstruous, and strange formes &c. This, I trowe, is not that Sobrietie, & Modestie, that was promised at y^e beginning. Suche Eloquence woulde better become some other person, then a man professinge Learning, & grauitie. Herein I wil gladly geue place to M. Hardinge. It is rather a testimonie of his impatience, & inordinate Choler, then good proufe of the cause.

Certainely, if the Sacrament be bothe God, and Man, as here, I know not how godly, it is auouched, then is this but a very simple honour for so greate a Ma∣iestie. Undoubtedly, this is a very strange, & monstrous Doctrine, to tcache y^e peo∣ple, that Christe being bothe God, & Man, and now Immortal, and Glorious, may Canker, and Putrefie, and bréede woormes. The time was, when, who so had vtte∣red such woordes of Blasphemie, had béene reckened a Monster emonge the Faith∣ful. But this is the iust iudgement of God.* 1.45 He geueth men vp into a reprobate minde, to turne Goddes Trueth into a Lie, and to worship, and serue a Creature, forsakinge the Creator, whiche is God blessed for euer.

I trust, our Doctrine abbridgeth not any parte of Christes Glorie. Wee A∣doure him, as he hath commaunded vs, sittinge in Heauen at the Right hande of the Power of God. And therefore, O M. Hardinge, ye haue burnte your brethren, and scattered their boanes vpon the face of the Earthe, and wrought vpon them, what your pleasure was, onely bicause they woulde not be traitours vnto God, and geue his Glorie vnto a Creature.

Chrysostome expoundinge the complainte of Laban against Iacob, for stealing away of his Goddes, writeth thus:* 1.46 Quare Deos meos furatus es? O excellentem in∣sipientiam: Tales sunt Dij tui, vt quis eos furari queat? Non erubescis dicere, Quare fura∣tus es Deos meos? Wherefore hast thou stollen away my Goddes? O what a passinge Folie is this? Be thy Goddes suche ones, that a man may steale them? And art thou not ashamed to say, Wherefore hast thou stollen away my Goddes? This mater néedeth no farther application. Uerily the thinge, that M. Hardinge calleth God, and Man, may soone be stollen away with Pixe, and Canopie, and al togeather. If Chrysostome were now aliue, he woulde say to M. Hardinge, as he saide to Laban: Art thou not asha∣med &c. And, touching the honouring of Christe, he saith,* 1.47 Discamus Christum, prout ipse vult, venerari. Honorato nan{que} iucundissimus est honor, quem ipse vult, non quem nos putamus. Nam & Petrus eum honorare putabat, cùm sibi pedes eum lauare prohibe∣bat: Sed non erat honor, quod agebat, sed contrarium. Let vs learne to honoure Christe, as he hath willed vs. For to him, that is honoured, that honour is most pleasant, that he him selfe woulde haue, not that wee imagine. For Peter thought to honour Christe, when he forbade him to washe his feete. How be it, that was no honour vnto Christe, but contrarie wise, it was dishonoure.

To conclude, where as M. Harding, in the impatience of his heate, demaundeth of vs, VVith vvhat Face wee can finde faulte with the hanginge vp of the Sa∣crament vnder a Canopie: Wee may easily answeare him thus: Euen with the Same Face, wherewith Linwoode founde faulte with the same: and with y^e Same Face, wherwith al Christendome, Englande onely excepted, hath euermore refu∣sed, to doo the same.

M. Hardinge. The .4. Diuision.

Now concerning this article it selfe, if it may be called an article, wherein M. Iuel thinketh to haue great aduantage against vs, as though nothing coulde be brought for it* 1.48 (though it be not one of the greatest Keyes, nor of the highest mysteries of our Religion, as he reporteth it to be, the more to de∣face it) of the Canop••e, what may be founde, I leaue to others, neither it forceth greatly. But of the hanginge vp of the Sacrament ouer the aultar, wee finde plaine mention in S. Basiles life written by Amphilochius that woorthy Bishop of Iconium. VVho telleth that S. Basile at his Masse hauing diuided the Sacrament in three partes,* 1.49 did put the one into the golden Dooue (after whiche forme the Pixe was then commonly made) hanging ouer the aultar. His wordes be these, Imposue••unt Columbae aureae pendenti super altare. And for further euidence, that suche Pyxes made in forme of a Dooue in remembrance of the holy Ghost, that appeared like a Dooue, were hanged vp ouer the aultar, wee finde in the Actes of the General Councel holden at Constantinople, that the Cleregie of Antioche accu∣sed one Seuerus an Here••ike, before Iohn the Patriarke and the Councel there, that he had riffled, and spoiled the holy Aultars, and molted the Consecrated vessels, and had made away with some of them to his companions,* 1.50 Praesumpsisset etiā Columbas aureas, & argenteas in formā Spiritus Sancti super diuina lauachra, & altaria appensas vna cum alijs sibi appropriare, dicens, non opor∣tere in specie Columbae Spiritum Sanctum nominare. VVhiche is to say, that he had presumed also to conuerte to his owne vse, beside other thinges, the golden, and syluern Dooues made to represent the holy Ghost, that were hanged vp ouer the holy Fontes, and Aultars, saieinge that no man ought to speake of the holy Ghost in the shape of a Dooue.

Neither hath the Sacrament bene kepte in al places, and in al times, in one maner of Vessels. So it be reuerently kepte for the viage prouision for the Sicke, no Catholique man wil mainteine strife, for the manner and order of keeping. Symmachus a very woorthy Byshop of Rome, in the time of A∣nastasius

the Emperour,* 1.51 as it is written in his life, made two vessels of Siluer to reserue the Sacra∣ment in, and set them on the Aultars of two Churches in Rome, of S. Syluester, and of S. Androwe.

These vessels they cal commonly, Ciboria. VVe finde likewise in the life of S. Gregorie, that he also like Symmachus made suche a Vessel, which they cal, Ciborium, for the Sacrament, with fowre pillours of pure Siluer, and set it on the Aultare at S. Peters in Rome.

In a woorke of Gregorius Turonensis, this vessel is called, Turris in qua Mysterium Domi∣nici Corporis habebatur, A Tower wherein (174)* 1.52 our Lordes Bodie was kepte. In an olde booke De Po••nitentia, of Theodorus the Greeke of Tarsus in Cilicia, sometime Archebishop of Cantorburie, before Beda his time, it is called, Pyxis cum Corpore Domini ad viaticum pro infirmis: The Pyxe with our Lordes Bodie for the viage prouision for the sicke. In that booke, in an admonition of a Bishop to his Clergie in a Synode, warninge is geuen, that nothinge be put vpon the Aultare in time of the Sacrifice, but the Cofer of Reliques, the booke of the foure Euangelistes, and the Pyxe with our Lordes Bodie.

Thus we finde,* 1.53 that the Blessed Sacramente, hathe alwaies been kepte, in some places in a Pyxe hanged vp ouer the Aultare, in some other places otherwise, euery where, and in al times safely, and reuerently, as is declared, to be alwaies in a readinesse for the viage Prouision of the sicke. VVhich keepinge of it for that Godly purpose, and with like due reuerence, if M. Iuel and the Sacrament a∣ries woulde admitte, no man wil be either so scrupulous, or so contentious, as, to striue with them ei∣ther for the hanginge vp of it, or for the Canopie.

The B. of Sarisburie.

It is maruel, that M. Hardinge, in so shorte a ••ale, cannot auoide manifest con∣tradiction. He holdeth, and teacheth, that this is the honouringe of Christe, God, and Man: and yet he saithe, It is no greate Keye of his Religion. Uerily, what so euer Keye he nowe make of it, greate, or smal, he bringeth in very smal Authori∣ties, and proufes, to make it good.

Concerninge the Canopie, wherein al this question standeth, he is wel con∣tented, to yelde in the whole, as beinge not hable to finde it once mentioned in any manner Olde Writer. But the hanginge vp of the Sacrament, and that euen ouer the Aultar, he is certaine, maye wel be prooued by that solemne Fable, that we haue so often hearde vnder the name of Amphilochius. Concerninge whiche Fa∣ble, (for a very childishe Fable it is, and no better) I must for shortenesse referre thée, gentle Reader, to that is written before in the First Article of this Book, and in the .33. Diuision, as answeare to the same. Yet thus muche shortly, and by the waye. First M. Hardinges Amphilochius saith, that S. Basile, after he had saide Masse to Christe, and his twelue Apostles, immediately the same night, put one portion of the Sacrament in the Dooue, that was then hanging ouer the Aultar: & the nexte daye folowinge sente for a Goldesmith, & caused the same Dooue to be made: the same Dooue, I saye, that he put the Sacrament in, the night before. And so M. Hardinges Dooue, was a Dooue, before it was made. But Dreames, & Fa∣bles are woorthy of Priuilege. Yet, least this tale should passe alone, it is accompa∣nied with a Miracle. For after that time, when so euer S. Basile was at Masse, & lifted vp the Breade, the same Dooue (so saithe this Amphilochius) vsed euermore to rowse her selfe ouer y^• Aultar, & mooued, & sturred of her selfe hither, and thither: muche like to the Mathematical Dooue, that Architas Tarentinus made, that was hable to flie alone. If this Golden Dooue had not beene endewed with Sprite, & Life, this tale had lost halfe his grace. Againe Pekham in his Prouincial geueth a straite commaundement to al Priestes, that the Breade in the Pyxe, be changed and renewed euery seuenth day, for avoidinge of putrefaction, or some other loth∣somnesse, that may happen. But M. Hardinges Golden Dooue had a special vertue aboue al others, to keepe the Breade seuen yéeres togeather without corruption, and the same at the last, méete to be geuen to a sicke man in his death bedde.

But there is mention made of Golden, and Siluern Dooues in the Councel of Constantinople. I graunte. How be it, there is no mention made there of any Pyxe, or Reseruation of the Sacrament. But if euery Dooue there were a Pyxe, or, as they cal it, a Monster, then hath M. Hardinge a greate aduantage. For séeking out but one Pyxe, he hath founde twentie, and that al togeather in one Churche, some aboute the Aultar, some aboute the holy Fonte, and some els where. And yet I coulde neuer vnderstande, but euermore in one Churche, were it neuer so bigge, one Pyxe was thought sufficient. O what paines M. Hardinge hath taken to furnish a Fable? God graunte vs to be simple as Dooues, in obeieing of Goddes Trueth:* 1.54 and wise as Serpentes in discerning, and eschewing lies.

The reast, that is alleged, of Symmachus, Gregorius Romanus, Gregorius Turonensis, & Theodorus, as it is not denied, so it is no parcel of this Question. The hanginge of the Sacrament, and the Canopie, wherein the greatest danger stoode, beinge remooued, somewhat may be considered touchinge Reseruation, when it shalbe thought necessarie. Wherein to counterpoise the credite of these foure obscure and late Doctours, wée haue the authoritie of eight other doctours counted Learned, and Ancient, Clemens, Cyprian, Origen, Cyr••••, Hierome, Au∣gustine, Hesychius, and Nicephorus, as it is already prooued.

FINIS.

Notes

• * 1.1

  Reserua∣tion.
• * 1.2

  Cyprianus De Coena Domini. Clemens Epist. 2.
• * 1.3

  Origen Cyril. in Leui. ho. ••.
• * 1.4

  Hieronym. 1. Corin. 11.
• * 1.5

  Augustin. de Trinitate. lib. 3. cap. 10.
• * 1.6

  Hesychius in Leui. li. 2. ca. 8.
• * 1.7

  Nicephorus lib. 17. ca. 25.
• * 1.8

  Concil. Matis∣con 2. cap 6. Gabriel. ••iel. lectione. 26.
• * 1.9

  Cyprian de lap∣sis▪ Sermo. 5.
• * 1.10

  Tertullian. ad Vxorem.
• * 1.11

  Hieronym. ad Rus••icum.
• * 1.12

  Basilius ad Cae∣sariam.
• * 1.13

  Euseb. li. 6. c. 44.
• * 1.14

  Ambros. de obi∣tu Satyri.
• * 1.15

  Esai. ••.
• * 1.16

  Esai. 1.
• * 1.17

  Bernardus de Conuersione Pauli.
• * 1.18

  In Epist. ad Innocenti∣um.
• * 1.19

  In Concil. Braccaren. 3. Can 5.
• * 1.20

  Chrysostom. ad Innocentium.
• * 1.21

  De Con Dist. 2.
• * 1.22

  Presbyter. In Glosa.
• * 1.23

  In sex••a Synodo Constantinop. ca. 52. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.24

  Hieronym. in vita Malchi.
• * 1.25

  Guliel. Linwood li. 3 de custodia Eucharistiae &c.
• * 1.26

  2. Regum. 18.
• * 1.27

  ••••seb. li. 6. ca. 44
• * 1.28

  Canopie not com∣mendable.
• * 1.29

  Ambros. De O∣bitu Satyri.
• * 1.30

  Gerson contra Floretum. li. 4.
• * 1.31

  Cōcil. Aurelian. De Conse. Dist. 2 Presbyter. In Glosa.
• * 1.32

  Concil. Latera∣nen. sub Innocē∣tio. 3. Can. 20.
• * 1.33

  Concil. Braca∣ren. 3. Ca. 5.
• * 1.34

  Extra de Cele∣bratio. Missarū Sanè.
• * 1.35

  Guliel. Linwood li 3. de Custodia Eucharistiae.
• * 1.36

  The 172. Vn∣trueth. For Chrysostome saith, In vasis Sanctis, non Ve∣rum Corpus Christi, Sed My∣steriū Corporis Christi contine∣tur.
• * 1.37

  Let your mo∣destie be kno∣vven to al men. Philip. 4.
• * 1.38

  The .173. Vn∣trueth. for Both are Figures, Bothe Ty∣pes, Bothe Sig∣nes. Nazian. sai∣ethe, Figura Fi∣gurae. De Pas∣chate.
• * 1.39

  Christ vvil say, In vaine ye vvor∣ship me, &c. Matthae. 15.
• * 1.40

  ••••urand. li. 2.
• * 1.41

  Exodi. 25. &. 27.
• * 1.42

  2. Samuel. 7.
• * 1.43

  1. Paralipomen. 28.
• * 1.44

  Esai. 55.
• * 1.45

  Rom. 1.
• * 1.46

  Gene. 31. Chrysostom. in Genes. hom. 57.
• * 1.47

  Chrysostom. ad Populum Antio•• chenum, hom. 60.
• * 1.48

  Before it vva•• the honouringe of God: Now it is no great Keye of Religion.
• * 1.49

  A vaine Childish Fable vnder the name of Am∣philochius.
• * 1.50

  Here be Dooues in doede: but no mention of any Sacrament▪
• * 1.51

  Dooue.
• * 1.52

  The .174•• vntru∣eth, standing in vntrue transla∣tion.
• * 1.53

  In the Fable of Amphilochius, and no vvhere els.
• * 1.54

  M••tthae .10.