A04474:771
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.
Imprinted 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
Article 2 › The B. of Salisbury.Article 2 › The B. of Sarisburie.
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.
The B. of Salisbury.
The B. of Sarisburie.
Here is much talk, and no proof. I grant, the Priest if he minister the Communion orderly, and as he should, doeth renew the memory of Christs Passion, according to his own commandment, Do this in my remembrance. Yet all this concludeth not directly, That therefore Christs ordinance may be broken. Neither is it yet so clearly proved, that the priest in his Mass representeth the separation of Christs Blood from his Body. For, beside that there is no ancient Doctor here alleged for proof hereof, I might well demand, by what words, by what gesture, or to whom doth he represent this Separation? His words be strange: his gesture secrete: the people neither heareth, nor seeth ought, nor knoweth what he meaneth. And being granted, that the Separation of Christs Body and Blood, is represented in the holy Mysteries, yet how knoweth M. Harding, that the priest ought more to represent the same, then the people? Doubtless Christs Blood was shed indifferently for all the faithful, as well for the People, as for the Priest: between whom and the people, as I have before showed out of S. Chrysostom,1 in this case there is no difference. For whereas M. Harding taketh the name of Sacrifice for some show of proof in this matter, it behoveth him to know, that not only the portion received by the priest, but also the portion that is distributed unto the people, is of the old Fathers called a Sacrifice. S. Augustine hath these words, In Carthage the manner was, that Hymns should be said at the Altar out of the Book of Psalms, 2either when the Oblation was made, or when the thing that was offered, was divided unto the people.
Here is muche talke, and no proufe. I graunt, the Priest if he minister the Communion orderly, and as he shoulde, doeth renewe the memorie of Christes Passion, accordinge to his owne commaundement, Doo this in my remembrance. Yet al this concludeth not directly, That therefore Christes ordinaunce may be broken. Neither is it yet so clearely proued, that the priest in his Masse representeth the separation of Christes Bloude from his Bodie. For, beside that there is no auncient Doctour here alleged for proufe hereof, I might wel demaunde, by what woordes, by what gesture, or to whom dooth he represent this Separation? His woordes be strange: his gesture secrete: the people neither heareth, nor seeth ought, nor knoweth what he meaneth. And beinge graunted, that the Separation of Christes Body and Bloude, is represented in the holy Mysteries, yet howe knoweth M. Hardinge, that the priest ought more to represent the same, then the people? Doubtlesse Christes Bloude was shedde indifferently for al the faithful, as wel for the People, as for the Priest: betwéene whom and the people, as I haue before shewed out of S. Chrysostome,