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A reply unto M. Hardinges answerA replie vnto M. Hardinges ansvveareJohn Jewel, 1565

The B. of Salisbury.The B. of Sarisburie.

pp. 33–3512 passages

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.

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The B. of Salisbury.

The B. of Sarisburie.

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If it be lawful neither for the Priest, nor for any other Christian man or woman to receive alone, then saith M. Harding, we must needs condition of a place to receive together. Here these words, every other Christian man, or woman, that he hath taken in by the way, are an overplus, & quite from the purpose. For the question is moved, not of any other man, or woman, but of the Mass, and only of the Priest that saith the Mass. Now, to condition of a place, saith M. Harding, were as bad, as to observe months & days,¹ which thing S. Paul utterly forbiddeth: it were a very Jewish Ceremony: it were an element of this world: and so a miserable servitude of the Church. But from such bondage Christ hath delivered us.

If it be lawful neither for the Priest, nor for any other Christian man or woman to receiue alone, then saithe M. Hardinge, we must needes condition of a place to receiue togeather. Here these woordes, euery other Christian man, or woman, that he hath taken in by the way, are an ouerplus, & quite from the purpose. For the question is moued, not of any other man, or woman, but of the Masse, and onely of the Priest that saithe the Masse. Nowe, to condition of a place, saithe M. Hardinge, were as badde, as to obserue monethes & daies,¹ which thing S. Paule vtterly forbiddeth: it were a very Iewish Ceremonie: it were an element of this worlde: and so a miserable seruitude of the Churche. But from suche bondage Christe hath deliuered vs.

1Galat. 4.

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But will our adversaries now at last defend the Liberty of the Church, or ⟨p. 34⟩complain of Bondage?¹ O good reader, they deal not simply: they dissemble: they mean it not. They have defiled the Lords Sacraments with a multitude of superstitious and childish Ceremonies, and have annexed unto the same a deep charge of God's high displeasure, and burden of conscience. They teach the people of God in this sort:² O touch not this: O taste not this. They burden the peoples consciences with choice of meats: They restrain• lawful Matrimony, the restraint whereof is a Yoke intolerable,³ and a snare of mens lives, and, as S. Paul calleth it,⁴ the doctrine of Devils. They hear S. Augustine⁵ complain, that by mean of such traditions, which he calleth mens presumptions, the Church of Christ was in worse case in his time, then ever was the Synagogue of the Jews.⁶ They hear others of late years likewise complain much of the same. Yet would they never, nor yet will they yield, that any one of all their vain Ceremonies be released, no not now, having had, as they call it, a general Council for that purpose.⁷ And can these men stand forth to complain of bondage? Or will they restore us the liberty of the Church?

But wil our aduersaries now at laste defende the Libertie of the Churche, or ⟨p. 34⟩complaine of Bondage?¹ O good reader, they deale not simply: they dissemble: they meane it not. They haue d•filed the Lordes Sacramentes with a multitude of superstitious and childishe Ceremonies, and haue annexed vnto the same a déepe charge of Goddes highe displeasure, and burthen of conscience. They teache the people of God in this sorte:² O touche not this: O taste not this. They burthen the peoples consciences with choise of meates: They restrain• lawful Matrimonie, the restrainte whereof is a Yoke intolerable,³ and a snare of mennes liues, and, as S. Paule calleth it,⁴ the doctrine of Diuels. They heare S. Augustine⁵ complaine, that by meane of suche traditions, whiche he calleth mennes presumptions, the Church of Christe was in woorse case in his time, then euer was the Synagoge of the Iewes.⁶ They heare others of late yéeres likewise complaine muche of the same. Yet woulde they neuer, nor yet wil they yéelde, that any one of al their vaine Ceremonies be released, no not nowe, hauinge had, as they cal it, a general Councel for that purpose.⁷ And can these menne stande foorthe to complaine of bondage? Or wil they restore vs the libertie of the Churche?

1Mingling of water and wine.Minglinge of vvater and vvine.
2Colossians. 2.Colossen. 2.
31. Corin. 7.
41. Timo. 4.
5August. ad Januarium epistola. 118.August. ad Ianuarium epistola. 118.
6Bernardus Clarevallen.Bernardus Clareuallen.
7Gerson Cancel•lari. Pa•isien.

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Howe be it M. Harding hath well disclosed him self herein, that this liberty is nothing else,¹ but to do what him listeth: and his Bondage nothing else, but to be subject unto God. For he addeth immediately, that the mingling, and blinding of Water and Wine together, and the intention of the Priest, are things necessarily required to the Consecration of this Sacrament. Of the first hereof, the superstition only excepted, no man maketh any great account. In deed S. Cyprian,² and certain old Fathers speak of it, and force it much: and Justinus³ Martyr calleth it [Greek or Hebrew]. The Cup of Water, and mixture. But neither Christ, nor any of his Disciples ever gave Commandment of it: neither was it at any time in the Church universally received,⁴ or accounted necessary. For Scotus and Inn•ocentius witness,⁵ that the Greek Church in their time used it not. Wherefore it cannot be Judged Catholic. And touching the necessity thereof, Scotus sayeth in plain words,⁶ Huic vino apponere aquam non est simpliciter necessarium de necessitate Sacramenti. Here we see these Doctors agree not. M. Harding saith, this mixture is necessary to the Sacrament: Scotus saith, it is not necessary.

Howe be it M. Hardinge hath wel disclosed him selfe herein, that this libertie is nothinge els,¹ but to doo what him listeth: and his Bondage nothinge els, but to be subiecte vnto God. For he addeth immediatly, that the minglinge, and blindinge of Water and Wine togeather, and the intention of the Prieste, are thinges necessarily required to the Consecration of this Sacrament. Of the firste hereof, the superstition onely excepted, no man maketh any greate accompte. In déede S. Cyprian,² and certaine olde Fathers speake of it, and force it muche: and Iustinus³ Martyr calleth it 〈non-Latin alphabet〉. The Cuppe of Water, and mixture. But neither Christe, nor any of his Disciples euer gaue Commaundement of it: neither was it at any time in the Churche vniuersally receiued,⁴ or accompted necessarie. For Scotus and Inn•ocentius witnesse,⁵ that the Gréeke Churche in their tyme vsed it not. Wherefore it cannot be Iudged Catholique. And touchinge the necessitie thereof, Scotus saiethe in plaine woordes,⁶ Huic vino apponere aquam non est simpliciter necessarium de necessitate Sacramenti. Here wée sée these Doctours agrée not. M. Hardinge saithe, this mixture is necessary to the Sacramente: Scotus saithe, it is not necessary.

1M. Hardinges Liberty.M. Hardinges Libertie.
2Cyprian. Contra Aquarios.
3Justin. in Apolog. 2.Iustin. in Apolog. 2.
4Jo. Scotus in 4.Io. Scotus in 4.
5Senten. Dift. 11. quaest. 6.
6Innocentius de officio Miss. par. 3. ca. 4.

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Where as he saith:¹ The Priest must have Intention to do that the Church doth: unless he be well assured of the Churches doing herein, he cannot be sure of his own Intention: and so must he say Mass with Intention to do, he knoweth not what: Now it appeareth, that the Church is not yet resolved upon one Intention. For the Intention of the Church of Rome is to work the Transubstantiation of Bread and Wine:² The Greek Church had never that Intention, as it is plain by the Council of Florence. The Intention of the Church of Rome is to Consecrate with Christs words: The Intention of the Greek Church is to Consecrate with Prayers.³ And whether of these Churches shall the Priest follow with his Intention? This is the very dungeon of uncertainty. The heart of man is unsearchable. If we stay upon the Intention of a mortal man, we may ⟨p. 35⟩stand in doubt of our own Baptism.⁴

Where as he saithe:¹ The Prieste muste haue Intention to doo that the Churche doothe: vnlesse he be wel assured of the Churches dooinge herein, he cannot be sure of his owne Intention: and so muste he say Masse with Intention to dooe, he knoweth not what: Now it appeareth, that the Churche is not yet resolued vpon one Intention. For the Intention of the Church of Rome is to woorke the Transubstantiation of Breade and Wine:² The Gréeke Churche had neuer that Intention, as it is plaine by the Councel of Florence. The Intention of the Churche of Rome is to Consecrate with Christes woordes: The Intention of the Gréeke Churche is to Consecrate with Praiers.³ And whether of these Churches shal the Prieste folow with his Intention? This is the very dungeon of vncertaintie. The harte of man is vnsearcheable. If we stay vpon the Intention of a mortal man, we may ⟨p. 35⟩stande in doubte of our owne Baptisme.⁴

1The Intention of the Priest.The Intention of the Prieste.
2Concil. Florentinum session Ultima.Concil. Florentinum sessione Vltima.
3Pessarion De Sacramento Eucharistiae.
4Intention.Intentiō.

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Thus he reasoneth, as if S. Pauls words were written, that he might thereby prove what him self listeth. In deed, the Bread, the Wine, the Water, and the Priest him self are worldly creatures, & therefore subject unto Christian Liberty no less then place, or time. Yet may not M. Harding therefore have y• Communion ministered without either Priest, or Bread, or Wine: neither Baptism ministered without water. Christ hath delivered us from the subjection, and superstitious using of the Creatures, but not from yt Creatures them selves: Otherwise by the same form of reason M. Harding might aswell have concluded thus: Apollo, Paul, Peter, Life, and things to come are worldly creatures: for so saith S. Paul, even as M. Harding hath alleged. Al things are yours, whether it be Paul, or Apollo, or Peter, or the world, or life, or things to come: ¹But Christ hath delivered us from worldly creatures: ergo, Christ hath delivered us from Paul, Apollo, Peter, from the world, from life, and from things to come. Such arguments M. Harding hath brought to prove his Mass.

Thus he reasoneth, as if S. Paules woordes were written, that he might therby proue what him selfe listeth. In déede, the Breade, the Wine, the Water, and the Prieste him selfe are worldly creatures, & therefore subiecte vnto Christian Libertie no lesse then place, or time. Yet may not M. Hardinge therfore haue y• Communion ministred without either Prieste, or Breade, or Wine: neither Baptisme ministred without water. Christe hath deliuered vs from the subiection, and superstitious vsing of the Creatures, but not from yt Creatures them selues: Otherwise by the same forme of reason M. Hardinge might aswel haue concluded thus: Apollo, Paule, Peter, Life, and thinges to come are worldly creatures: for so saithe S. Paule, euen as M. Hardinge hath alleged. Al thinges are yours, whether it be Paule, or Apollo, or Peter, or the worlde, or life, or thinges to come: ¹But Christe hath deliuered vs from worldly creatures: ergo, Christe hath deliuered vs from Paule, Apollo, Peter, from the worlde, from life, and from thinges to come. Suche argumentes M. Hardinge hath brought to proue his Masse.

11. Corinth. 3.