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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. 578–58019 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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Here might I justly take exception against this Doctor,¹ as finding him without the compass of the first six hundred years. How be it, He saith not, That the Priest hath power, or Authority, to Sacrifice the Son of God, nor seemeth any way to saver M. Hardinges purpose. Therefore we shall not need to touch his credit.

Here mighte I iustly take exception againste this Doctour,¹ as findinge him without the compasse of the firste sixe hundred yéeres. How be it, He saithe not, That the Prieste hath power, or Authoritie, to Sacrifice the Sonne of God, nor seemeth any waie to sauer M. Hardinges purpose. Therefore we shal not néede to touche his credite.

1Sacrificed Daily. Christ the Priest, and the Oblation.Sacrificed Dayly. Christe the Priest, and the Oblation.

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The whole Contents of his words are these: That there is in the Church an Unbloody Sacrifice, and that Christ him self offereth up the same by the mean, and Ministry of the Priest, and that Christ him self is that Sacrifice. Which words with dew Construction, and in the sense, & meaning of the Ancient Fathers, may well be granted. For like as S. Hierome saith, as it is alleged before, ¹Quod natum est ex Virgine, nobis quotidiè nascitur: Christus nobis quotidiè Crucifigitur: Christ, that was Borne of the Virgin,

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The rest, that followeth in Oecumenius, only expresseth the two several Natures in Christ, the Godhead, and the Manhood: That, touching his Manhood, he was Sacrificed: touching his Godhead, he was the Priest, and made the Sacrifice: And further to M. Hardinges purpose it maketh nothing. So Bede saith, although somewhat otherwise: ¹Filius Dei, & Orat pro nobis: & Orat in nobis: & Oratur à nobis. Orat pro nobis, ut Sacerdos: Orat in nobis, ut Caput: Oratur à nobis, ut Deus: The Sonne of God both Prayeth for us: and Prayeth in us: and is Prayed of us. He Prayeth for us, as our Priest: He Prayeth in us, as our Head: He is prayed of us, as our God. Epiphanius saithe, ²Christus est Victima, Sacerdos, Altare, Deus, Homo, Rex, Pontifex, Ovis, Agnus, omnia in omnibus pro nobis factus: Christe is our Sacrifice, our Priest, our Altar, God, Man, King, Bishop, Sheep, Lam, made for our sakes all in all. Thus is Christ our Sacrifice: thus is Christ our Sacrificer, not to be offered by the Priest, as M. Harding imagineth: but, as the Old Masters, and Fathers of the Church have taught us, offered by him self upon the Cross. S. Augustine saith, ³Ecce istic oblatus est: Ibi seipsum obtulit: Simul & Hostia, & Sacerdos. Et Altare erat Crux: Beholde there was he offered: There he offered him self: He was both the Priest, and the Sacrifice: And his Cross was the Altar.

The reste, that foloweth in Oecumenius, onely expresseth the twoo seueral Natures in Christe, the Godheade, and the Manheade: That, touchinge his Manheade, he was Sacrificed: touchinge his Godheade, he was the Prieste, and made the Sacrifice: And further to M. Hardinges purpose it maketh nothinge. So Beda saithe, although somewhat otherwise: ¹Filius Dei, & Orat pro nobis: & Orat in nobis: & Oratur à nobis. Orat pro nobis, vt Sacerdos: Orat in nobis, vt Caput: Oratur à nobis, vt Deus: The Sonne of God bothe Praieth for vs: and Praieth in vs: and is Praied of vs. He Praieth for vs, as our Prieste: He Praieth in vs, as our Heade: He is praied of vs, as our God. Epiphanius saithe, ²Christus est Victima, Sacerdos, Altare, Deus, Homo, Rex, Pontifex, Ouis, Agnus, omnia in omnibus pro nobis factus: Christe is our Sacrifice, our Prieste, our Aultar, God, Man, Kinge, Bishop, Sheepe, Lamme, made for our sakes al in al. Thus is Christe our Sacrifice: thus is Christe our Sacrificer, not to be offered by the Priest, as M. Hardinge imagineth: but, as the Olde Maisters, and Fathers of the Churche haue taught vs, offered by him selfe vpon the Crosse. S. Augustine saithe, ³Ecce istic oblatus est: Ibi seipsum obtulit: Simul & Hostia, & Sacerdos. Et Altare erat Crux: Beholde there was he offered: There he offered him selfe: He was bothe the Prieste, and the Sacrifice: And his Crosse was the Aultare.

1Bede in Epist. ad Ephes. ca. 2.Beda in Epist. ad Ephes. ca. 2.
2Epiphan. De Melchisedechian. li. 2.
3Augustin. De Tempore Sermo. 130.

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In like sort S. Hierome¹ seemeth to say, In sinceritate azyma epulamur: We feast in Pureness without leaven. In like consideration the Sacrifices, that in old times were made unto Fides, and Terminus, were called [Greek or Hebrew], Unbloody, because they consisted only in Suffumigations, and Odours, and were not imbrued with any Blood. And for the like cause Thucydides calleth certain of the Heathen oblations [Greek or Hebrew], Pure Sacrifices. Likewise Cyrillus² calleth the Prayers, and Melody of the Angels, and blessed Sprites in Heaven continually praising, and glorifying the name of God, Incruenta Sacrificia: Unbloody Sacrifices. Again he saith,³ Nos, relicto crasso ministerio Judaeorum, praeceptum habemus, ut tenue, & Spiritual, & Subtle Sacrificium faciamus. Itaque offerimus Deo in odorem suavitatis virtutes omne genus, Fidem, Spem, Charita•em: We, having left the gross Ministry of the Jews, have a Commandment, to make a Fine, Thin, and Spiritual Sacrifice. And therefore we offer unto God all manner Virtues, Faith, Hope, Charity, as most sweet savours.

In like sorte S. Hierome¹ seemeth to saie, In sinceritate azyma epulamur: Wee feaste in Purenes without leauen. In like consideration the Sacrifices, that in olde times were made vnto Fides, and Terminus, were called 〈non-Latin alphabet〉, Vnblouddy, bicause they consisted onely in Suffumigations, and Odours, and were not imbrued with any Bloude. And for the like cause Thucydides calleth certaine of the Heathen oblations 〈non-Latin alphabet〉, Pure Sacrifices. Likewise Cyrillus² calleth the Praiers, and Melodie of the Angels, and blissed Sprites in Heauen continually praisinge, and glorifieinge the name of God, Incruenta Sacrificia: Vnblouddy Sacrifices. Againe he saithe,³ Nos, relicto crasso ministerio Iudaeorum, praeceptum habemus, vt tenue, & Spirituale, & Subtile Sacrificium faciamus. Itaque offerimus Deo in odorem suauitatis virtutes omne genus, Fidem, Spem, Charita•em: Wee, hauinge leafte the grosse Ministerie of the Iewes, haue a Commaundemente, to make a Fine, Thinne, and Spiritual Sacrifice. And therefore wee offer vnto God al manner Vertues, Faith, Hope, Charitie, as most sweete sauours.

1Hierony. in Epistol. ad Gala. c. 4.
2Cyrillus ad Reginas.
3Cyrillus contra Julian. lib. 10.Cyrillus contra Iulian. lib. 10.

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In like manner the Ministration of the Holy Communion is sometimes of the Ancient Fathers called an Unbloody Sacrifice: ¹not in respect of any Corporal, or Fleshly presence, that is imagined to be there without Bloudsheaddinge, but for that it representeth, and reporteth unto our minds that One, and Everlasting Sacrifice, that Christ made in his Body upon the Cross. Therefore Eusebius saith, Excitamus illi Altar Incruentorum, & Rationabilium Sacrificiorum, secundum Nova Mysteria: We erect unto God an Altar of Unbloody, and Reasonable, or Spiritual Sacrifices, according to the New Mysteries. Again, Sacrificium incendimus illi, Memoriam magni illius Sacrificij: ²We burn a Sacrifice unto God, that is, the Remembrance of that great Sacrifice. Likewise againe: Christus obtulit Mirabile Sacrificium ⟨p. 580⟩pro salute omnium nostrum jubens nos offer Memoriam pro Sacrificio: Christ offered up that Marvellous Sacrifice for our Salvation, commanding us to offer a Remembrance thereof, instead of a Sacrifice. So likewise saith S. Hierome,³ although not altogether in like respect, Pane, & Vino, Puro, & Simplici Sacrificio Christi dedicavi• Sacramentum: He dedicated the Sacrament of Christ in Bread, and Wine, which is (not a Bloody, or loathsome, but) a Pure, and a Simple Sacrifice.

In like manner the Ministration of the Holy Communion is sometimes of the Ancient Fathers called an Vnblouddy Sacrifice: ¹not in respecte of any Corporal, or Fleashely presence, that is imagined to be there without Bloudsheaddinge, but for that it representeth, and reporteth vnto our mindes that One, and Euerlastinge Sacrifice, that Christe made in his Bodie vpon the Crosse. Therefore Eusebius saithe, Excitamus illi Altare Incruentorum, & Rationabilium Sacrificiorum, secundum Noua Mysteria: Wee erecte vnto God an Aultar of Vnblouddy, and Reasonable, or Spiritual Sacrifices, accordinge to the Newe Mysteries. Againe, Sacrificium incendimus illi, Memoriam magni illius Sacrificij: ²Wee burne a Sacrifice vnto God, that is, the Remembrance of that greate Sacrifice. Likewise againe: Christus obtulit Mirabile Sacrificium ⟨p. 580⟩pro salute omnium nostrum iubens nos offerre Memoriam pro Sacrificio: Christe offered vp that Marueilous Sacrifice for our Saluation, commaundinge vs to offer a Remembrance thereof, insteede of a Sacrifice. So likewise saithe S. Hierome,³ although not altogeather in like respecte, Pane, & Vino, Puro, & Simplici Sacrificio Christi dedicaui• Sacramentum: He dedicated the Sacramente of Christe in Breade, and Wine, whiche is (not a Blouddy, or loathsome, but) a Pure, and a Simple Sacrifice.

1Eusebi. De Demon lib. 1. [Greek or Hebrew].Eusebi. De Demon lib. 1. 〈non-Latin alphabet〉.
2In eodem libro. In eodē: [Greek or Hebrew].In eodem libro. In eodē: 〈non-Latin alphabet〉.
3Hieronym ad Evagrium.Hieronym ad Euagrium.