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.

The B. of S••••isburie.

The painter y^t pourtraid out in colours Medea killinge her owne childe,* 1.1 by the skil he had in paintinge, made to appeare in her face two contrary affections: for in the one side he expressed extréeme Furie, that bad her kil: and in the other side motherly Loue and Pitie, that bad her not kil. Suche two contrary affections we may here sée in M. Hardinge, bothe painted and set out in one face. For not∣withstanding for his credites sake he auaunce his Masse, and deface the holy Com∣munion with al that he is hable:* 1.2 yet here againe for conscience sake of the other side he confesseth, that the Communion is the better: and so rippeth vp al, that he hath sewed before, and willeth others to assent vnto him, before he can assent vnto him selfe. Goddes name be blessed, that is thus hable to force out his truthe, euen by the mouthes of them, that openly withstande his truthe. But neither should he in such disdaine, and so often cal vs newe Maisters and Ghospellers, for defen∣dinge that him selfe knoweth, and confesseth to be the better: nor after the holy Communion was once restoared, shoulde he haue drawen the people againe to the Priuate Masse: that is, by his owne confession, from the better to the worse.

But saithe M. Hardinge, in case of negligence of the people, if the Prieste receiue alone, the substance of the Masse is not impaired. This difference in termes of Substance, and Accidentes in Christes Institution, is newly founde out, and hath no warrant neither of the Scriptures, nor of the olde Fathers. Howe be it Christes ex∣ample in dooinge, and commaundement to doo the same, may not be taken for a shewe or Accident, but for the effecte and Substance of his Supper. Doo this saithe Christe,* 1.3 the same that you haue seene mee doo: Take, Blisse, Breake, Diuide, in my remembrance.* 1.4 Whiche woordes S. Chrysostome expoundeth thus: Hoc facite in memoriam beneficij mei, salutis vestrae: Doo this in remembrance of my benefite, and of your Saluation. This is no Accident or light fantasie, that may be leafte at our pleasure, but the very substantial pointe of that Sacrament, whiche we are specially commaunded to continue vntil he come: and for wante whereof S. Paule saithe,* 1.5 that Supper is not the Lordes Supper.

Certainely Alexander of Hales,* 1.6 and Humbertus, two of M. Hardinges owne Scholastical Doctours,* 1.7 are ful againste him in this pointe. Alexander saithe, Consecration is for the Communion:* 1.8 therefore of bothe the Communion is the greater.

Humbertus saith, Hoc quoticscunque feceritis, id est, benedixeritis fregeritis, distribue∣ritis, in mei memoriam facietis. Quia quodliber horum trium, si sine reliquis fiat, perfectam memoriam Christi non repraesentat: As often as ye shal this doo, that is to say, as often as ye shal Blisse, Breake, and Distribute, ye shal doo it in my remembrance. For what so euer one thinge of these three thinges be donne without the reste, it representeth not the perfite remembrance of Christe. And thinketh M. Hardinge, that the Sacrifice, whereof neither Christe, nor his Disciples euer spake one woorde, is the Substance of his Supper: and the Mystical Distribution in remembrance of his death, whereof he gaue vs suche a straite commaundement in so manifest, and so plaine woordes, is no parte of the Substance.

The allegation of whiche Sacrifice to this purpose is méere vaine. The olde Fathers neuer complained of ceasinge thereof, bicause they knewe it coulde neuer cease. For, the strength and vertue of Christes Sacrifice resteth in if selfe, and not in any diligence,* 1.9 or dooinge of ours. Christe beinge a Prieste after the order of Mel∣chisedech, hath offred vp one Sacrifice for al vpon his Crosse: Ful, and p••rf••t; therefore wée néede none other: One, and euerlastinge: therefore it néedeth no renewinge: By priui∣lege geuen to him selfe Onely: therefore it can not be wrought by any other.

This Sacrifice notwithstandinge is reuiued, and freashly laide out before our eies in the Ministration of y^e holy Mysteries, as it is wel recorded by sundrie of the olde godly Fathers.* 1.10 S. Augustine saithe, Was not Christe once offred in him selfe? Yet that notwithstandinge, by way of a Sacrament he is offred euery day vnto the people, not at Easter onely, but also euery day: And he saith no vntrueth, that beinge demaunded the question, saithe, Christe is offred. For if Sacramentes had not a certaine likenesse of the thinges, whereof they be Sacramentes, then shoulde they in deede be no Sacramentes. And of this likenesse many times they beare the names of the thinges them selues: as the Sacrament of Christes Bodie by a certaine manner of speache is the Bodie of Christe. Likewise againe he saithe,* 1.11 Cùm non obliuiscimur munus Saluatoris, nonne Christus quotidie nobis im∣molatur? Ex ipsis reliquijs cogitationis, & ex ipsa memoria quotidiè nobis sic immolatur, quasi quotidiè nos innouet: When we forgeat not the gifte of our Sauiour, is not Christe dayly offred vnto vs? Through the remnantes of our cogitation, and by way of our very me∣morie, Christe is so offred vnto vs euery day, as if he daily ren••wed vs. And againe like∣wise he saithe,* 1.12 Holocaustum Dominicae Passionis eo tempore offert quisque pro pecca∣tis suis, quo eiusdem Passionis fide dedicatur, & Christianorum fidelium nomine baptiza∣rus imbu••tur: At that time dothe euery man offer vp the Sacrifice of Christes Passion for his sinnes, when he is indewed with the Faith of Christes Passion, and beinge Baptized, receiueth the name of faithful Christians.

Thus is the Sacrifice of Christes Passion expressed in the holy Ministration: & yet not as M. Hardinge imagineth, by any action there doone by the Priest alone, but by the Communion & Participation of the people, as S. Augustine also other∣where witnesseth:* 1.13 Dum frangitur Hostia, & Sanguis in or a fideliū funditur, quid aliud, quàm Dominici Corporis in Cruce immolatio designatur?* 1.14 While the oblation is brokē▪ and the bloude (that is,* 1.15 the Sacrament of the Bloude) is powred into the mouthes of the faithful, what other thinge is there expressed, or signified, but the sacrificinge of the Lordes Bodie vpon the Crosse?

This Sacrifice of Christe on his Crosse, is called the Daily Sacrifice, not for that it muste be renewed euery day, but for that beinge once done, it standeth good for al daies, and for euer. What force then is there in this reason: The Fathers neuer complained of ceasinge of the Daily Sacrifice: Ergo, they had priuate Masse? For

it may be answeared in one woorde, they had the Holy Communion euery Daie, and therefore they complained not. How be it neither is the holy Communion that Dayly Sacrifice it selfe, but a memorie of the same: neither was the Commu∣nion then ministred euery Daie. For proufe whereof, I woulde with M. Harding, to marke this Epistle sente from the Councel of Alexandria, in the defence of one Maca••ius, who was charged by his enimies, that he had forcibly entred i••to the Chur••he, and broken the Cuppe of the holy Ministration. They make his defence in this manner:* 1.16 The place where they say the Cuppe was broken, was no Churche, nor any Prieste at that time neare there about:* 1.17 and touchinge the daie, it was no Sonnedaie. Seinge then there was no Churche in that place,* 1.18 nor Ministration of the Sacramentes, nor the day required the same, what manner Cuppe was it then, or when, or where was it broken?

It appeareth plainely by these woordes of the Councel, that they had no Mini∣stration of the Sacramentes at that time in Alexandria, but onely vpon the Sonnedaies. And yet noman euer complained of the ceasinge of the Daily Sa∣crifice notwithstandinge. For they knew, that the Sacrifice of Christes Deathe is Daily, and for euer, and canne neuer cease.

Notes

• * 1.1

  Concil. Nicen. 2. Actio. 4.
• * 1.2

  M. Hardinge confesseth, that the Communion is better then his Masse.
• * 1.3

  Matth. 26.
• * 1.4

  Ad populum An••iochen. Hom. 61.
• * 1.5

  1. Corinth. 11.
• * 1.6

  Dayly Sa∣crifice.
• * 1.7

  Par. 4. q. 35. m. 2. Solu. 2.
• * 1.8

  Humbertus con∣tra libel. Nicetae Monachi: Ex Cassandro.
• * 1.9

  Hebrae. 7. & 10.
• * 1.10

  August. Epist. ••••. ad Bonifaciu••
• * 1.11

  Augustin. 〈◊〉〈◊〉Psalmum. 75.
• * 1.12

  Augustin. in Epist. ad Rom. sub finem.
• * 1.13

  De Con Dist. 2. ex sentent.
• * 1.14

  Prosperi.
• * 1.15

  Designatur.
• * 1.16

  Epistola Syno∣dalis Concil.
• * 1.17

  Alexandrin••.
• * 1.18

  Communion onely vpon the ••••nneday.