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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. 35–3712 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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As I can easily yield in part that these two Fathers Cyrillus, & Dionysius agree together, as it is here avouched: So, if M. Harding can prove that this same Cyrillus ever said Private Mass, or in any of all his works once used the name of Mass, I will as gladly yield unto y• whole. But if Cyrillus never spake word of y• Mass, how is he here brought in to prove y• Mass? How be it these men know, it is an easy matter to mock the ignorant with the glorious name of Catholic Fathers.

As I can easely yéelde in parte yt these two Fathers Cyrillus, & Dionysius agrée togeather, as it is here auoutched: So, if M. Hardinge can proue yt this same Cyrillus euer saide Priuate Masse, or in any of al his woorkes once vsed the name of Masse, I wil as gladly yéelde vnto y• whole. But if Cyrillus neuer spake woorde of y• Masse, how is he here brought in to proue y• Masse? How be it these men know, it is an easy matter to mocke the ignorant wt the glorious name of Catholike Fathers.

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Cyrillus saith, that as many as believe in Christ, whether they be far or ⟨p. 36⟩near: Jews, or Gentiles: Free, or Bond, they are all one Body in Christ Jesus. This thing neither is denied, nor in any point toucheth the Private Mass. We confess,¹

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This marvellous Conjunction and Incorporation, is first begun, & wrought by Faith,¹ as saith Paulinus unto S. Augustine: Per fidem nostram incorporamur in Christo Jesu Domino nostro: By our Faith we are incorporate, or made one Body with Jesus Christ our Lord. Afterward the same incorporation is assured unto us, and increased in our Baptism: So saith S. Augustine,² Ad hoc Baptisma valet, ut Baptizati Christo incorporentur, & membra eius efficiantur. To this availeth Baptism, that men being Baptized, may be incorporate into Christ, and made his members. And for that we are very unperfect of our selves, & therefore must daily proceed forward, that we may grow into a perfect man in Christ, therefore hath God appointed, that the same incorporation should be often renewed and confirmed in us by the use of the holy Mysteries. Wherein must be considered, that the said holy Mysteries do not begin, but rather continue & confirm this incorporation. First of all, we our selves must be the Body of Christ: and afterward we must receive the Sacrament of Christs Body: as it is well noted by S. Augustine:³ Corpus Christi si vis intelligere, Apostolum audi dicentem fidelibus: vos estis corpus Christi, & membra: Mysterium vestrum in menia Domini positum est: Mysterium Domini accipitis.

This maru•lous Coniunction and Incorporation, is first begonne, & wrought by Faith,¹ as saithe Paulinus vnto S. Augustine: Per fidem nostram incorporamur in Christo Iesu Domino nostro: By our Faithe we are incorporate, or made one Bodie with Iesus Christe our Lorde. Afterwarde the same incorporation is assured vnto vs, and increased in our Baptisme: So saith S. Augustine,² Ad hoc Baptisma valet, vt Baptizati Christo incorporentur, & membra eius efficiantur. To this auaileth Baptisme, that menne beinge Baptized, may be incorporate into Christe, and made his members. And for that we are very vnper•ite of our selues, & therefore must daily procéede forwarde, that we may growe into a perfite man in Christe, therefore hath God appointed, that the same incorporation shoulde be often renewed and confirmed in vs by the vse of the holy Mysteries. Wherein must be considered, that the saide holy Mysteries doo not beginne, but rather continewe & confirme this incorporation. Firste of al, we our selues must be the Bodie of Christe: and afterwarde we must receiue the Sacrament of Christes Bodie: as it is wel noted by S. Augustine:³ Corpus Christi si vis intelligere, Apostolum audi dicentem fidelibus: vos estis corpus Christi, & membra: Mysterium vestrum in menia Domini positum est: Mysterium Domini accipitis.

1Paulinus & Therasia ad Augusti. epist. 31.
2Augusti. De Baptismo paruulorum. De Con. Dist. 4. Ad hoc.
3Augusti. in Sermone ad Infantes. Citatur a Bede in 1. Cor. 10.Augusti. in Sermone ad Infantes. Citatur a Beda in 1. Cor. 10.

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Thus is Christ set forth unto us in that most holy Supper,¹ not to be received with the mouth: For that, as Cyrillus sayeth, Were a gross and profane imagination: but to be embraced with a pure, & a single faith: And, as Athanasius saith, to be eaten as spiritual food, and spiritually to be digested into all his members. Thus are we all one Body, and one Spirit in Christ, for that Christ is in all us, and all we in him. And because the holy Ministration representeth the same unto our eyes,² therefore S. Augustine calleth it the Mystery of unity. Thus doth the holy Communion knit & join us together, be we in number never so many: & in distance never so far a sunder. For therein we profess that we are all servants in one house, and resort all to one table, & feed all of one spiritual food, which is the flesh and blood of the Lam of God.³ Which thing Paulinus seemeth very well, & in plain manner, to open unto S. Augustine by these words. Non mirum, si & absentes adsumus nobis, & ignotinosmet novimus, cùm unius Corporis membra fimus, unū habeamuscaput, una perfundamur gratia, uno pane vivamus, una incedamus via, eadem habitemus in domo. It is no marvel though we both being absent, are nevertheless ⟨p. 37⟩present together: and being unacquainted, yet know one an other: seeing we be the members of one Body, and have one head, and are poured over with one grace; and live by one bread, and walk one way, and dwell in one house. I thought it good to accompany Cyrillus with these other ancient Fathers, for the better understanding of his meaning.

Thus is Christe set foorthe vnto vs in that moste holy Supper,¹ not to be receiued with the mouthe: For that, as Cyrillus saieth, Were a grosse and profane imagination: but to be imbraced with a pure, & a single faithe: And, as Athanasius saithe, to be eaten as spiritual foode, and spiritually to be digested into al his members. Thus are wée al one Bodie, and one Spirite in Christ, for that Christe is in al vs, and al we in him. And bicause the holy Ministration representeth the same vnto our eyes,² therefore S. Augustine calleth it the Mysterie of vnitie. Thus dooth the holy Communion knitte & ioyne vs togeather, be wée in number neuer so many: & in distance neuer so farre a sundre. For therein we professe yt we are al seruauntes in one house, and resorte al to one table, & féede al of one spiritual foode, which is the fleash and bloude of the Lamme of God.³ Whiche thinge Paulinus séemeth very wel, & in plaine manner, to open vnto S. Augustine by these woordes. Non mirum, si & absentes adsumus nobis, & ignotinosmet nouimus, cùm vnius Corporis membra fimus, vnū habeamuscaput, vna perfundamur gratia, vno pane viuamus, vna incedamus via, eadem habitemus in domo. It is no maruel though we bothe beyng absent, are neuerthelesse ⟨p. 37⟩present togeathe•: and beinge vnacquainted, yet know one an other: seeinge we be the members of one Bodie, and haue one head, and are powred ouer with one grace; and liue by one breade, and walke one way, and dwel in one house. I thought it good to accompanie Cyrillus with these other auncient Fathers, for the better vnderstanding of his meaninge.

1Athanasius in illa verba, Si quis dixerit verbum.
2Augustinus. De Conse. Dist. 2. Quia passus.
3Paulinus. Epistola ad Augustin. 33.

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And not withstanding M. Harding hath thus altered his authors meaning, yet shall he very hardly thereof in good order conclude his Mass. But he may of the same very well and directly conclude the Communion. For if the Communion in that it is received of many, be a testimony and a declaration that all faithful are one Body in Christ, as Cyrillus meaneth, then ought the same Communion to be received together of many: otherwise it is no such testimony or declaration as is supposed. The Antecedent or first proposition hereof, is proved by sundry old Fathers.¹ S. Cyprian saith, With what love and concord all faithful Christians are joined together, the Lords Sacrifice doth declare. And Anselmus a man of later years, Frangimus & dividimus panem in multas partes, ad designandam unionem charitatis accipientium.² We break and divide the Bread into many parts, to declare the unity of the love of them, that receive it. ³Here note: Anselmus saith, this declaration of unity standeth in receiving of the Sacraments, and not only in looking on. Neither doth Cyrillus say,⁴ they that hear Mass, but they that receive the Mystical Benediction, are one Body both with Christ, and also between them selves. Like as S. Paul also saith,⁵ The Bread that we break, is the Communication of the Lords Body. And we being many are all one Bread, and one Body, as many as be partakers of one Bread. Whereunto agree these words of S. Hierome spoken in the behalf of Christ.⁶ Benedic haereditati tuae, quam per Corporis & sanguinis mei Mysterium in ecclesia congregasti.

And not withstandinge M. Hardinge hath thus altered his authours meaning, yet shal he very hardly thereof in good order conclude his Masse. But he may of the same very wel and directly conclude the Communion. For if the Communion in that it is receiued of many, be a testimonie and a declaration that al faithful are one Bodie in Christe, as Cyrillus meaneth, then ought the same Communion to be receiued togeather of many: otherwise it is no suche testimonie or declaration as is supposed. The Antecedent or firste proposition hereof, is proued by sundrie olde Fathers.¹ S. Cyprian saithe, With what loue and concorde al faithful Christians are ioyned togeather, the Lordes Sacrifice dooth declare. And Anselmus a man of later yéeres, Frangimus & diuidimus panem in multas partes, ad designandam vnionem charitatis accipientium.² We breake and diuide the Breade into many partes, to declare the vnitie of the loue of them, that receiue it. ³Here note: Anselmus saithe, this declaration of vnitie standeth in receiuinge of the Sacramentes, and not onely in lookinge on. Neither dooth Cyrillus say,⁴ they that heare Masse, but they yt receiue the Mystical Benediction, are one Body bothe wt Christe, and also between them selues. Like as S. Paule also saithe,⁵ The Breade that we breake, is the Communication of the Lordes Bodie. And we beynge many are al one Breade, and one Body, as many as be partakers of one Breade. Whereunto agrée these woordes of S. Hierome spoken in the behalfe of Christe.⁶ Benedic haereditati tuae, quam per Corporis & sanguinis mei Mysterium in ecclesia congregasti.

1Cyprianus ad Magnion.
2Anselm. in. 1. Corin. 10.
3Accipientium.
4Cyrellus in Johan. li. 11. ca. 26.Cyrellus in Iohan. li. 11. ca. 26.
51. Corinth. 10.
6Hieron. in Ecclesiast. ca. 3.