A reply unto M. Hardinges answerA replie vnto M. Hardinges ansvveare
A reply unto M. Hardinges answer by perusing whereof the discrete, and diligent reader may easily see, the weak, and unstable grounds of the Romaine religion, which of late hath been accounted Catholic. By John Jewel Bishop of Salisbury.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.
John Jewel 1522–1571Imprinted at London : In Fleetestreate, at the sign of the Black Oliphant, by Henry Wykes, Anno. 1565Imprinted at London : In Fleetestreate, at the signe of the Blacke Oliphante, by Henry VVykes, Anno. 1565
[24], 212, 212-523, 526-641, [12] p. · 449k words · STC 14606 · ESTC S112269
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.
But he will say, he alleged all these Doctors by way of digression, to an other purpose, to prove the Sacrifice. First there is very small proof in such witnesses as say nothing: and besides that it is a simple kind of Rhetoric to use so large digressions from the matter, before the once enter into the matter. And as touching the Sacrifice, if you have any at all, you have it only of the institution of Christ: otherwise you have none. But we are sure, we have Christs institution. Wherefore it followeth, we have the Sacrifice that Christ appointed.
But he wil say, he alleged al these Doctours by way of digression, to an other purpose, to prooue the Sacrifice. Firste there is very smal proufe in suche witnesses as say nothinge: and besides that it is a simple kinde of Rhetorike to vse so large digressions from the mater, before ye once entre into the mater. And as touchyng the Sacrifice, if you haue any at al, you haue it onely of the institution of Christe: otherwise you haue none. But wée are sure, we haue Christes institution. Wherefore it followeth, wée haue the Sacrifice that Christe appointed.
Touching Hippolytus,1 the Bishop and Martyr, that, as M. Harding saith, lived in Origens time, and is now extant in Greek, it is a very little book, of small price, and as small credit, lately set abroad in print, about seven years paste: before never acquainted in the world. Such be M. Hardinges ancient authorities for his Mass. It appeareth it was some simple man that wrote the book, both for the Phrases of speech in the Greek tongue, which commonly are very childish,2 and also for the truth and weight of the matter. He beginneth the first sentence of his book with, enim, which a very child would scarcely do. He hath many vain guesses of the birth, and life of Antichrist: He saith, and soothly avoutcheth, that Antichrist shall be the Devil, and no man, and shall only bear the shape of a man: Yet S. Paul calleth Antichrist the Man of sin.3
Besides this, he hath a further fantasy, that Antichrist shall subdue the kings of Egypt, Africa, and Ethiopia, and that he shall build up again the Temple of Jerusalem:
or authority of the Church. And writing that book namely upon the Prophet Daniel, he allegeth the Apocalypse of S. John, in the stead of Daniel, which is a token either of great ignorance, or of marvellous oblivion. Moreover he saith, that the souls of men were from the beginning: which is an Heresy, with other dreams and phantasies many moe. This is M. Hardinges Catholic doctor. Concerning the place of him here alleged, Venite pontifices, qui purè mihi sacrificium, die noctéque obtulistis, ac pretiosum Corpus, & Sanguinem meum immolastis quot idie, If he will precisely build upon the words, then must all other Priests stand back and have no place in Heaven, but Bishops only. For although they offer up, as M. Harding saith, the daily Sacrifice, yet it is well known, according to the nature and use of the word, they are Priests only, and not Bishops. If he will make reckoning of this word, Quotidiè, Daily, then where shall the Bishop of Rome and his Cardinals stand, that scarcely have leisure to Sacrifice once through the whole year?
Touchinge Hippolytus,1 the Bishoppe and Martyr, that, as M. Hardinge saithe, liued in Origens time, and is now extant in Gréeke, it is a very litle booke, of smal price, and as smal credite, lately sette abroade in printe, about seuen yéeres paste: before neuer acquainted in the worlde. Suche be M. Hardinges auncient authorities for his Masse. It appeareth it was some simple man that wrote the booke, bothe for the Phrases of speache in the Gréeke tongue, whiche commonly are very childishe,2 and also for the truthe and weight of the mater. He beginneth the firste sentence of his booke with, enim, whiche a very childe would scarsely doo. He hath many vaine gheasses of the birthe, and life of Antichrist: He saithe, and soothely auoutcheth, that Antichriste shal be the Diuel, and no man, and shal onely beare the shape of a man: Yet S. Paule calleth Antichrist the Man of sinne.3 Besides this, he hath a further fantasie, that Antichriste shal subdewe the kinges of Egypte, Aphrica, and Ethiopia, and that he shal builde vp againe the Temple of Hierusalem:4 And that S. Iohn that wrote the bookes of Apocalyps, or Reuelations, shal come againe with Elias, and Enoch to reproue Antichriste. ⟨p. 13⟩And al this saith he without either warrant of the Scriptures,5 or authoritie of the Churche. And writinge that booke namely vpon the Prophete Daniel, he allegeth the Apocalyps of S. Iohn, in the stéede of Daniel, whiche is a token either of great ignorance, or of marueilous obliuion. Moreouer he saithe, that the soules of menne were from the beginninge: whiche is an Heresie, with other dreames and phantasies many moe. This is M. Hardinges Catholike doctour. Concerninge the place of him here alleged, Venite pontifices, qui purè mihi sacrificium, die noctéque obtulistis, ac pretiosum Corpus, & Sanguinem meum immolastis quot idie, If he wil precisely builde vpon the woordes, then muste al other Priestes stande backe and haue no place in Heauen, but Bishoppes onely. For although they offer vp, as M. Hardinge saithe, the dayly Sacrifice, yet it is wel knowen, accordinge to the nature and vse of the woorde, they are Priestes onely, and not Bisshoppes. If he wil make reckeninge of this woorde, Quotidiè, Dayly, then where shal the Bishop of Rome and his Cardinalles stande, that scarsely haue leasure to Sacrifice once through the whole yeere?
1Hippolytus Martyr.
2[Greek or Hebrew].〈non-Latin alphabet〉.
32. Thessaloni. 2.
4Revelabitur homo peccati.Reuelabitur homo peccati.
And if it be Christ him self that they offer up unto the Father, as they say, Howe is the same Christ offered up unto Christ him self? Howe is Christ both the thing that is offered, and also the party unto whom it is offered? But there is no inconvenience to a man in his dream. And if it be the Mass that Hippolytus here speaketh of, how is it offered both day and night? For Hostiensis saith,1 It is not lawful by the Canons to say Mass in the night season, saving only the night of Christs Nativity.
And if it be Christe him selfe that they offer vp vnto the Father, as they say, Howe is the same Christe offered vp vnto Christe him selfe? Howe is Christe bothe the thinge that is offred, and also the partie vnto whome it is offered? But there is no inconuenience to a man in his dreame. And if it be the Masse that Hippolytus here speaketh of, how is it offered bothe day and night? For Hostiensis saithe,1 It is not lawful by the Canons to say Masse in the nighte season, sauinge onely the night of Christes Natiuitie.
But the meaning of Hippolytus seemeth to be this, that all faithful people in this respect be Priests, and Bishops, like as S. Peter also calleth them,1 and that every of them by faith maketh unto God a pure Sacrifice, and both day and night, as it were, reneweth, and applieth unto him self, that one and everlasting Sacrifice of Christs precious Body once offered for all upon the Cross. Thus are the words of Hippolytus plain, and without •avil, and thus shall Christs calling be very comfortable.
But the meaninge of Hippolytus séemeth to be this, that al faithful people in this respecte be Priestes, and Bishoppes, like as S. Peter also calleth them,1 and that euerie of them by faithe maketh vnto God a pure Sacrifice, and bothe day and night, as it were, reneweth, and applieth vnto him selfe, that one and euerlastinge Sacrifice of Christes pretious Bodie once offered for al vpon the Crosse. Thus are the woordes of Hippolytus plaine, and without •auil, and thus shal Christes callinge be verie comfortable.
Now this presupposed, that the Mass standeth upon good and sufficient grounds for the stay of all true Christen mens belief: let us come to our special purpose, and say somewhat of Private Mass as our adversaries call it.
Now this presupposed, that the Masse standeth vpon good and sufficient groundes for the stay of al true Christen mens beliefe: lette vs come to our special purpose, and say somewhat of Priuate Masse as our aduersaries cal it.
The grounds, he here speaketh of, be his Doctors, such as he hath already brought forth, laid up in great secrecy, and hidden from all the world by the space of one thousand years and more, and now of late found out by chance: some in Islands in the Sea: some in Arches under the ground: some so defaced with mould and canker, that it was hard to guess their meaning: some full of impudent lies and fables, one parcel not agreeing with another: some devised and written by heretics, and ever mistrusted and condemned of the Church, yet every of these, as M. Harding well knoweth, fully reporting the holy Communion, and manifestly testifying against Private Mass. These be M. Hardinges greatest grounds. Now judge thou, gentle reader, what worthy building may stand upon the same. Doubtless this beginning is very simple.
The groundes, he here speaketh of, be his Doctours, suche as he hath already brought foorthe, laide vp in great secresie, and hidden from al the worlde by the space of one thousande yeeres and more, and nowe of late founde out by chaunce: some in Ilandes in the Sea: some in Arches vnder the grounde: some so defaced with moulde and canker, that it was harde to geasse their meaninge: some ful of impudent lies and fables, one parcel not agréeinge with another: some diuised and written by heretikes, and euer mistrusted and condemned of the Churche, yet euery of these, as M. Hardinge wel knoweth, fully reportinge the holy Communion, and manifestly testifieinge against Priuate Masse. These be M. Hardinges greatest groundes. Nowe iudge thou, gentle reader, what woorthy buildinge may stande vpon the same. Doubtlesse this beginninge is verie simple.
The chief cause, why they storm so much at private Mass, is for that the Priest receiveth the Sacrament alone: which thing they express with great villainy of words.1 Now in case the people might be stirred to such devotion, as to dispose them selves worthily to receive their housel every day with the Priest, as they did in the Primitive Church, when they looked hourly to be caught and done to death in he persecution of Paynims, that they departed not hence sine viatico without their voyage provision: what should these men have to say? In this case perhaps they would find other defaults in the Mass, but against it in this respect only that it is private, they should have nothing to say at all. So the right of their cause dependeth of the misdoing of the people, which if they would amend, these folk should be driven either to recant, or to hold their peace. To other defaults of the Mass by them untruly surmised, answer shall be made hereafter. Now touching this. Where no fault is committed, There no blame is to be imputed.
The chief cause, why they storme so muche at priuate Masse, is for that the Priest receiueth the Sacrament alone: whiche thinge they expresse with great villanie of woordes.1 Now in case the people might be stirred to suche deuotion, as to dispose them selues woorthely to receiue their housel euery day with the Priest, as they did in the Primitiue Churche, when they looked hourely to be caught and done to deathe in he persecution of Paynimes, that they departed not hence sine viatico without their viage prouision: what should these menne haue to say? In this case perhappes they would finde other defaultes in the Masse, but against it in this respecte onely that it is priuate, they should haue nothinge to say at al. So the right of their cause dependeth of the missedoinge of the people, whiche if they would amende, these folke should be driuen either to recante, or to holde their peace. To other defaultes of the Masse by them vntruely surmised, answeare shalbe made hereafter. Now touchinge this. VVhere no faulte is committed, There no blame is to be imputed.
1Private Mass proceeded first of the negligence, and misdoing of the people.Priuate Masse proceeded first of the negligence, and misdoinge of the people.
That oftentimes the Priest at Mass hath no comparteners to receive the Sacrament with him,1 it proceedeth of lack of devotion of the peoples part, not of envy or malice of his part.
That oftentimes the Priest at Masse hath no comparteners to receiue the Sacrament with him,1 it proceedeth of lacke of deuotion of the peoples parte, not of enuie or malice of his parte.
1Lack of devotion cause of Private Mass.Lacke of deuotion cause of Priuate Masse.
The feast is common, 131 all be invited, they may come that list, they shall be received that be disposed and proved: None is thrust away that thus cometh: it may be obtruded to none violently, ne offered to none rashly: well, none cometh. This is not a sufficient cause, why the faithful and godly Priest, inflamed with the love of God, feeling him self hungry and thirsty after that heavenly food and drink, should be kept from it, and imbarred from celebrating the memory of our Lords death according to his commandment, from his duty of giving of thanks for that great benefit, from taking the cup of Salvation, and calling upon the name of God: for these things be done in the Mass.
The feast is common, 131 al be inuited, they may come that liste, they shal be receiued that be disposed and proued: None is thrust away that thus commeth: it may be obtruded to none violently, ne offred to none rashely: wel, none commeth. This is not a sufficient cause, why the faithful and godly Priest, enflamed with the loue of God, feelinge him selfe hungrie and thirstie after that heauenly foode and drinke, should be kepte from it, and imbarred from celebratinge the memorie of our Lordes death accordinge to his commaundement, from his dutie of geuinge of thankes for that great benefite, from takinge the cuppe of Saluation, and callinge vpon the name of God: for these thinges be done in the Masse.
1The 13. Untruth, They invite no man.The 13. Vntruthe, Thei inuit• no man.
God be thanked, both our life and manner of teaching, notwithstanding these slanderous reports, is void of villainy. Or if there had ben any defect in us, this man of his courtesy should not have supplied it with an other villainy.
God be thanked, both our life and maner of teachinge, notwithstanding these sclaunderous reportes, is voide of villanie. Or if there had ben any defecte in vs, this man of his courtesie should not haue supplied it with an other villanie.
Here M. Harding granteth,1 that the people in the Primitive Church received the holy Communion every day, and so consequently unawares, he confesseth that in the Primitive Church was no Private Mass, which, as he saith, came in afterward by the negligence and undevotion of the people. It is great pity, that so good a thing, as it is supposed, should have no better beginning. One special principle of these mens doctrine is, to embar the people from reading and understanding of the Scriptures,2 and to suffer them to know nothing: for that as some of them have said, they be Dogs, and Swine, and therefore should not precious stones be laid before them. Yet now must their negligence be the rule of Christs Religion. This is laid as the ground and foundation of the whole cause, and therefore it ought the better to be considered.
Here M. Hardinge graunteth,1 that the people in the Primitiue Churche receiued the holy Communion euery day, and so consequently vnawares, he confesseth that in the Primitiue Churche was no Priuate Masse, which, as he sayth, came in afterwarde by the negligence and vndeuotion of the people. It is great pitie, that so good a thinge, as it is supposed, should haue no better beginninge. One special principle of these mennes doctrine is, to embarre the people from readinge and vnderstandinge of the Scriptures,2 and to suffer them to know nothinge: for that as some of them haue saide, they be Dogges, and Swine, and therefore should not precious stones be layde before them. Yet now must their negligence be the rule of Christes Religion. This is laide as the grounde and foundation of the whole cause, and therefore it ought the better to be considered.
1M. Harding confesseth that in the Primitive Church there was no Private Mass.M. Hardinge cō fesseth that in the Primitiue Churche there was no Priuate Masse.
Eckius, Pigghius, Hosius, and others have often cried out amain in their books and Pulpits, where was your Religion before Luther first began to Preach? So may we likewise say, And where was your Private Mass, which is the crown of your kingdom, before your people first began to grow negligent, and to want devotion? Some have said, the Church is governed by the Pope: some by the general Councils: some by the holy Ghost. M. Harding saith better, it is not amiss, that the Church be governed by the negligence, and undevotion of the people.
Eckius, Pigghius, Hosius, and others haue often cried out amayne in their bookes and Pulpites, where was your Religion before Lùther first beganne to Preache? So may wée likewise say, And where was your Priuate Masse, whiche is the crowne of your kingedome, before your people firste beganne to growe negligent, and to wante deuotion? Some haue saide, the Church is gouerned by the Pope: some by the general Councels: some by the holy Ghost. M. Hardinge saith better, it is not amisse, yt the Churche be gouerned by the negligence, and vndeuotion of the people.
1522–1571
ReformersEngland
Bishop of Salisbury; author of the Apology of the Church of England.
