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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. 72–749 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.

:583p. 72

The B. of Salisbury.

The B. of Sarisburie.

:584p. 72

This objection being all one with the former, may the sooner be discharged by the former answer.

This obiection beinge al one with the former, may the sooner be discharged by the former answeare.

:585p. 72

Notwithstanding here we may learn by the way, that the old Fathers when they use this word▪ Missa, mean not thereby a Private Mass, as M. Harding would fain have it taken, but a Communion. These be the words:¹ At Easter, Christmas, Epiphany, the Ascension of our Lord, Whitsunday, and at the Nativity of S. John the Baptist, let them hold their Masses, Teneant Missas, in Cities or Parishes. Now it is known and confessed by M. Harding, that in great Parishes, and Cities, at their Solemn Feasts they used to have general Communions for all the whole people, and no Private Mass.

Notwithstandinge here wée may learne by the way, that the olde Fathers when they vse this woorde▪ Missa, meane not thereby a Priuate Masse, as M. Hardinge woulde faine haue it taken, but a Communion. These be the woordes:¹ At Easter, Christemas, Epiphanie, the Ascension of our Lorde, Witsonneday, and at the Natiuitie of S. Iohn the Baptist, let them holde their Masses, Teneant Missas, in Cities or Parishes. Now it is knowen and confessed by M. Hardinge, that in greate Parishes, and Cities, at their Solemne Feastes they vsed to haue general Communions for al the whole people, and no Priuate Masse.

:586p. 72–73

Notwithstanding for avoiding of error, it is also further to be marked, that this same word, Missa, ¹in the old writers, sometime signifieth no Mass at all, neither Private nor Common: but only a resort and meeting of the people together in place and time of Prayer, as it may sundry ways appear, and namely by old Translations out of the Greek into Latin touching the same. For that the Greek Writer uttereth by the word that signifieth an assembly, or meeting of the people, the same doth the Latin Interpreter oftentimes Translate by this word, Missa. For example, Sozomenus in Greek writeth thus:² [Greek or Hebrew], that is when the people came together: that doth Epiphanius Translate into Latine thus:³ Cum populus congregaretur ad Missas, When the people came to Mass. ⁴Likewise Socrates writeth thus in the Greek, [Greek or Hebrew], That is to say, To have a Congregation, or assembly by them selves: ⟨p. 73⟩That doth Epiphanius translate into Latine thus:⁵ Apud se ipsos Missarum celebrare solennia, that is, Among them selves to celebrate the solemn•ties of the Mass. In these and many other like places, which I purposely pass by, it must needs be confessed, that, Missa, can not any way be taken for the Mass, but only for an assembly of the people. For which cause all manner of common prayers many times are called,⁶ Missa, as may be seen in Cassianus an ancient writer, and sometime Scholar to S. Chrysostom, In Canone divinarum orationum, and in Honorius and others, sufficient only to be touched. But amongst all other significations, it can not be found that this word Missa, ⁷in any old writer was ever taken for the Private Mass, notwithstanding any thing by M. Harding yet alleged.

Notwithstanding for auoidinge of errour, it is also further to be marked, that this same woorde, Missa, ¹in the olde writers, sometime signifieth no Masse at al, neither Priuate nor Common: but onely a resorte and méeting of the people togeather in place and time of Praier, as it may sundrie waies appeare, and namely by olde Translations out of the Gréeke into Latin touchinge the same. For that the Gréeke Writer vttereth by the woorde that signifieth an assemblie, or méetinge of the people, the same doothe the Latine Interpreter oftentimes Translate by this woorde, Missa. For example, Sozomenus in Gréeke writeth thus:² 〈non-Latin alphabet〉, that is when the people came togeather: that dooth Epiphanius Translate into Latine thus:³ Cum populus congregaretur ad Missas, When the people came to Masse. ⁴Likewise Socrates writeth thus in the Gréeke, 〈non-Latin alphabet〉, That is to saye, To haue a Congregation, or assemblie by them selues: ⟨p. 73⟩That doothe Epiphanius translate into Latine thus:⁵ Apud se ipsos Missarum celebrare solennia, that is, Emonge them selues to celebrate the solemn•ties of the Masse. In these and many other like places, whiche I purposely passe by, it must néedes be confessed, that, Missa, can not any way be taken for the Masse, but onely for an assemblie of ye people. For which cause al manner of common praiers many times are called,⁶ Missa, as may be seene in Cassianus an auncient writer, and sometime Scholar to S. Chrysostome, In Canone diuinarum orationum, and in Honorius and others, sufficient onely to be touched. But emongst al other significations, it can not be founde that this woorde Missa, ⁷in any olde writer was euer taken for the Priuate Masse, notwithstandinge any thinge by M. Hardinge yet alleged.

1Missa used for any assembly of the people.Missa vsed for any assemblie of the people.
2Sozome, li. 7. Ca. 5.
3Epiphan. in tr• par. histor. li. 9. ca. 9.
4Socra. li. 5. ca. 15.
5Epiph. in Tripar. li. 7. cap. 31.
6Cassia. li. 3. ca. 12•
7Missa in th•old writers never taken for Private Mass.Missa in th•old writers neuer taken for Priuate Masse.

:588p. 73

But let this word, Missa, in these Decrees be taken for the Mass, that is to say, for the Ministration of the Sacraments. Yet is not M. Harding much therefore the near to prove his purpose. For, alas, what a simple reason is this, upon principal Holy Days the Priest received the Sacrament solemnly in the Common Church with all the whole pari•he: Ergo, at other times he received alone? Or how hangeth this argument, At certain times all the people received together, Ergo, at other times the Priest received alone? Or this, The Priest ministered the Sacraments in a Chapel, Ergo, he said Private Mass? What leadeth M. Harding thus to say? What, was there no company at all in the Chapel to Communicate with the Priest? Verily it is provided by the Decree it self,¹ that there should be a lawful, and an ordinary company. And that in such companies, yea, and in mens several houses, they had the Communion ministered, it is evident by the Preface of the Council of Gangra against the Heretic Eustac•ius. These be the words, In domibus coniugatorum ne orations quidem debere celeb•ari persuaserun•, in tantum, ut easdem fieri ve•ent: & oblationibus quae in domibus factae fuerint, minimè communicandum esse decernant. They have persuaded the people, that prayers may not be made in married mens houses: and that so far forth, that they forbid any such prayers to be made, and determine, that no man may Communicate of the oblations made in houses. Here we have not only the Communion, but also the ordinary use of the Communion in Private houses.

But let this woorde, Missa, in these Decre•s be taken for the Masse, that is to say, for the Ministration of the Sacramentes. Yet is not M. Harding muche therfore the neare to proue his purpose. For, alas, what a simple reason is this, vpon principal Holy Daies the Priest receiued the Sacrament solemnely in the Common Churche with al the whole pari•he: Ergo, at other times he receiued alone? Or how hangeth this argument, At certeine times al the people receiued togeather, Ergo, at other times the Priest receiued alone? Or this, The Prieste ministred the Sacramentes in a Chapel, Ergo, he saide Priuate Masse? What leadeth M. Harding thus to say? What, was there no companie at al in the Chapel to Communicate with the Priest? Uerely it is prouided by the Decrée it selfe,¹ that there should be a lawful, and an ordinarie companie. And that in suche companies, yea, and in mens seueral houses, they had the Communion ministred, it is euident by the Preface of the Councel of Gangra againste the Heretique Eustac•ius. These be the woordes, In domibus coniugatorum ne orationes quidem debere celeb•ari persuaserun•, in tantum, vt easdem fieri ve•ent: & oblationibus quae in domibus factae fuerint, minimè communicandum esse decernant. They haue perswaded the people, that praiers may not be made in maried mens houses: and that so farre foorthe, that they forbid any suche pra•ers to be made, and determine, that no man may Communicate of the oblations made in houses. Here wée haue not onely the Communion, but also the ordinarie vse of the Communion in Priuate houses.

1Can 21. In quibus est legitimus ordinariusque conu•ntus. In Pra•fatione Conci •angren.

:591p. 73–74

Yet for clearer answer unto M. Hardinges blind guesses, it appeareth by the plain words of the same Council of Agatha, that in those days the people ⟨p. 74⟩received the holy Communion together with the Priest, and not the Priest by him self alone: The words are these,¹ Lapsi in haeresim agents paenitentiam, cùm Catechumeni egredi commonentur, discedant. They that have fallen into some Heresy, and do penance for the same, when the Novices (that be not yet Christened) be commanded to depart out of the Church, let them depart also. They were commanded forth, not to the intent they should not hear Mass, but that they should not Communicate with the rest. For it is well known both to M. Harding, & also to others, that all such as were newly entered into the Faith of Christ, but were not yet Baptized, and were called Catechumeni, after the Sermon was ended, were commanded out of the Church before the Distribution of the holy Mysteries: and so likewise were the Penitents, that they should not Communicate with the rest of their brethren. Which is a manifest and undoubted proof, that the rest of the brethren that remained still, did communicate altogether. And so it followeth in the same Canon, Hoc si obseruare voluerint, constituto tempore admittendis ad altare obseruatio relaxe•ur. If they will do thus, after a time appointed their penance shall be released, and they shall be admitted again unto the altar (which was the Communion table) there to receive together with the congregation, and no more to be commanded forth.² Hereunto agreeth an other Canon set forth in the name of Siricius touching the same case by these words: Certain, that after their penance have gone back again like dogs unto their vomit, we decree that they shall join in prayer only, with the faithful within the Church: and that they may be present at the celebration of the Mysteries, although they be not worthy: but that they be kept of from the banquet of the Lords Table, ³to the intent that by this advertisement being corrected, they may both amend them self, and also show example unto others. Here we may plainly see, that the rest received, and these that had offended sate by, and received not, for Example unto others. But what Example could that have been, if they had abstained altogether?

Yet for clearer aunsweare vnto M. Hardinges blinde gheasses, it appeareth by the plaine woordes of the same Councel of Agatha, that in those daies the people ⟨p. 74⟩receiued the holy Communion togeather with the Prieste, and not the Prieste by him selfe alone: The woordes are these,¹ Lapsi in haeresim agentes paenitentiam, cùm Catechumeni egredi commonentur, discedant. They that haue fallen into some Heresie, and doo penance for the same, when the Nouicies (that be not yet Christened) be commaunded to departe out of the Churche, let them departe also. They were commaunded foorthe, not to the entent they shoulde not heare Masse, but that they shoulde not Communicate with the reste. For it is wel knowen bothe to M. Hardinge, & also to others, that al suche as were newly entred into the Faithe of Christe, but were not yet Baptized, and were called Catechumeni, after the Sermon was ended, were commaunded out of the Churche before the Distribution of the holy Mysteries: and so likewise were the Penitentes, that they should not Communicate with the rest of their brethren. Whiche is a manifest and vndoubted proufe, that the reste of the brethren that remained stil, did communicate altogeather. And so it followeth in the same Canon, Hoc si obseruare voluerint, constituto tempore admittendis ad altare obseruatio relaxe•ur. If they wil doo thus, after a time apointed their penance shal be released, and they shal be admitted againe vnto the altare (whiche was the Communion table) there to receiue togeather with the congregation, and no more to be commaunded foorthe.² Hereunto agréeth an other Canon set foorth in the name of Siricius toutchinge the same case by these woordes: Certaine, that after their penaunce haue gonne backe againe like dogges vnto their vomite, we decree that they shal ioyne in praier onely, with the faithful within the Churche: and that they may be present at the celebration of the Mysteries, although they be not woorthy: but that they be keapte of from the banket of the Lordes Table, ³to the intent that by this aduertisement beinge corrected, they may bothe amende them selfe, and also shewe example vnto others. Here we may plainely sée, that the rest receiued, and these that had offended sate by, and receiued not, for Example vnto others. But what Example coulde that haue bene, if they had absteyned altogeather?

1Concil. Agathe•. Can. 60.Cōcil. Agathe•. Can. 60.
2Epistola D• cretal. Sirici••
3Offenders kept from the Lords Table.Offēders keapte from the Lordes Table.