A04474:1070
A reply unto M. Hardinges answerA replie vnto M. Hardinges ansvveare
A reply unto M. Hardinges answer by perusing whereof the discrete, and diligent reader may easily see, the weak, and unstable grounds of the Romaine religion, which of late hath been accounted Catholic. By John Jewel Bishop of Salisbury.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.
Imprinted at London : In Fleetestreate, at the sign of the Black Oliphant, by Henry Wykes, Anno. 1565Imprinted at London : In Fleetestreate, at the signe of the Blacke Oliphante, by Henry VVykes, Anno. 1565
Article 2 › The B. of Salisbury.Article 2 › The B. of Sarisburie.
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.
Thou seest, good Christian Reader, that M. Harding notwithstanding he be driven to leave his own fellows, to shift one Mystery for an other, to imagine new laws, and new Decrees, that were never heard of, to change him self into sundry forms, and to seek all manner holes to creep out at, yet at last hath found by the authority of Leo, whom he him self allegeth, that the Catholic people received the whole Communion under Both Kinds, according to Christs Institution: and that the patrons and founders of his half Communion, were old wicked Heretics, named the Manichees: that the same is the division of one whole entire Mystery: and therefore by the authority of Gelasius may well be called open Sacrilege.
Thou séest, good Christian Reader, that M. Harding notwithstandinge he be driuen to leaue his owne fellowes, to shifte one Mysterie for an other, to imagine new lawes, and new Decrées, that were neuer hearde of, to change him selfe into sundrie formes, and to séeke al manner hoales to créepe out at, yet at laste hath founde by the authoritie of Leo, whom he him selfe allegeth, that the Catholike people receiued ye whole Communion vnder Bothe Kindes, accordinge to Christes Institution: and that the patrones and founders of his halfe Communion, were olde wicked Heretiques, named the Manichées: that the same is the diuision of one whole intiere Mysterie: and therefore by the authoritie of Gelasius may wel be called open Sacrilege.
Now to show, what might be said of our side, were labour infinite. For our Doctrine taketh no authority of Private Folk, of Women, of Forcelettes, of Napkins, of Sick Bodies, of Death Beds, of Miracles, of Fables, of Children, and of Mad men: which be the only grounds of all that M. Harding seemeth hitherto able to say: But of Christs Institution, of the Scriptures, of the Practise of the Apostles, of the usage of the Primitive Church, of old Canons, of ancient Councils, of Catholic Fathers, Greeks, and Latins Old, and New: even of Clemens, Obadiah, and Amphilochius,1 which are M. Hardinges peculiar Doctors. S. Chrysostom saith, In the receiving of the holy Mysteries there is no difference between Priest and people. Dionysius saith, The unity of the Cup is divided unto all. Ignatius saith, One Cup is divided unto the whole Church. S. Augustine saith, We drink all together, because we live all together. But to reckon up the authorities of antiquity, as I said, it would be infinite.