A04474:272
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 1 › M. Harding. The .10. Division.Article 1 › M. Hardinge. The .10. Diuision.
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.
M. Harding. The .10. Division.
M. Hardinge. The .10. Diuision.
M. Ivel, and many other of that side, think to have an argument against Private Mass of the word Communio, as though the Sacrament were called a Communion in consideration of many receivers together. And therefore in his Sermon oftentimes he maketh an opposition between Private Mass and the Communion, and alleging divers places where mention is of a Communion, inferreth of each of them an argument against Private Mass. But this argument is weak and utterly unlearned, as that which proceedeth of ignorance. 191 For it is not so called, because many, or as M. Ivel teacheth, the whole Congregation Communicateth together in one place: but because of the effect of the Sacrament, for that by the same we are joined to God, and many that be divers, be united together, and made one Mystical Body of Christ, which is the Church, of which Body, by virtue and effect of this holy Sacrament, all the faithful be members one of an other, and Christ is the head. Thus divers ancient Doctors do expound it: And specially Dionysius Ariopagita, where speaking of this ⟨p. 26⟩Sacrament, he saith:2 Dignissimum hoc Sacramentum, sua praesantia reliquis Sacramentis longè antecellit, atque ea causa illud meritò singularit•r Communio appellatur. Nam quamuis unumquodque Sacramentum id agat, ut nostras vitas in plura divisas in unicum illum statum, quo Deo jungitur, colligat, attamen huic Sacramento Communions vocabulum praecipu ac peculiariter congrut. This mossy worthy Sacrament is of such excellency, that it passeth far all other Sacraments. And for that cause it is alonely called the Communion. For all be it every Sacrament be such, as gathereth our lives that be divided a sunder many ways into that one state, whereby we are joined to God, Yet the name of Communion is fit and convenient for this Sacrament specially, and peculiarly, more then for any other. By which words and by the whole place of that holy Father, we understand that this Sacrament is specially called the Communion, for the special effect it worketh in us: which is to join us nearly to God, so as we be in him, and he in us: and all we that believe in him, one Body in Christ. And for this in deed we do not Communicate alone. For in as much as the whole Church of God is but one house, as S. Cyprian saith, Una est domus Ecclesiae, in qua agnus editur: