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 B. of Sarisburie.

Who so wil mainteine an vntruthe, ought to be circumspecte, and to remem∣ber wel, how his tales may stande togeather. M. Hardinge a litle before wrote thus: Cicero saith, Tongues be in number infinite. Of them al, Neither M. Iuel, nor any one of his side, is hable to shew, that the publique Seruice of the Churche in any Nation, was euer for the space of sixe hundred yeeres after Christe in any other tongue, then in Greeke, or Latine. Now contrarywise, either of forgeatfulnesse what he hath saide before, or of some other better aduise, he saith thus:* 1.1 Verily, in the Primitiue Churche this was necessary, when the Faithe was a learninge. And therefore the praiers were made then in a Common tongue knowen to the people, for cause of their further instruction. By these woordes, he vtterly ouerthro∣weth, that he so confidently saide before: and very wel confirmeth my assertion. M. Iuel may now take his ease. For M. Hardinge him selfe is hable to prooue a∣gainst him selfe, that in the Primitiue Churche the Seruice was ministred in the Common tongue: and that he confirmeth for a veritie, and saith, It was necessary so to be, and coulde not be otherwise. These saieinges of M. Hardinges beinge directely con∣trary, cannot possibly stande bothe togeather. If the one be true, the other of ne∣cessitie must néedes be false.

The reason that he geathereth in this place, standeth vpon the diuersitie of times. Then (saith he) the people vvas ignorant, and needed of al thinges to be taught. Novv they are instructed, and vnderstande the Faithe, and are increased in multitude. Therefore it is

better novv for expedition, the Seruice be saide in a strange Language, and that onely the Clerke make answeare to the priest, in steede of the vvhole Congregation.

Thus saith M. Hardinge, not by the authoritie of S. Ambrose, S. Augustine, S. Hierome, S. Chrysostome, or any other like olde Catholique Doctour, but onely by warrant of late Doctours, Thomas of Aquine, and Nicolas Lyra: the former of whiche twoo, liued at the least twelue hundred yéeres after Christe. His reason in shorte is thus: The people novv is instructed▪ Ergo, They ought to haue their Seruice in a strange tongue.

If M. Hardinge minde to perswade the worlde, he had neede to bringe other ar∣gumentes. But what if the people be not instructed? What if they know nothing, no not the Articles of the Christian Faithe? What if there be noman to instructe them? What if the Priest be euen as is the people, & y^e blinde leade the blinde? Yet, I trowe, M. Hardinge wil not alter his new Decrée: but his strange Seruice must continue stil. Uerily, the vnderstanding of God is y^e soule, & life of Gods Churche: and as it was necessary at the first plantinge thereof, so is it alwaies necessary for the continuance of the same. S. Hilarie saith, Ecclesiae, in quibus verbum dei non vigilar, naufragae fiunt. The Churches, wherein Goddes woorde is not watcheful, suffer wrecke. Neither did S. Paule say, let this order holde for the time, while the faithe is a learninge,* 1.2 as M. Hardinge woulde haue him say: but thus he saith, Haec quae scribo, Domini sunt mandata. Omnia ad ae dificationem fiant. The thinges that I write, are the commaundementes of the Lorde. Let al thinges be doone to edifie. The edifieinge of the people, whiche is the final cause hereof, continueth stil: therefore ought the vnderstandinge of the people, which is the efficient cause hereof, to con∣tinue stil.

Notes

• * 1.1

  M. Hardinge contrary to him selfe.
• * 1.2

  1. Cori••th▪ 4.