A04474:402
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 .18. Division.Article 1 › M. Hardinge. The .18. 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 .18. Division.
M. Hardinge. The .18. Diuision.
Of keeping the Sacrament secretly at home, and how it might be received of devout persons alone without other company, I ween none of the ancient. Doctors wrote so plainly, as S. Basil in an Epistle that he wrote to a noble woman called Caesarea, which is extant in Greek, where he saith further▪ that this manner began not in his time first, but long before: his words be these, Illud autē in persecutionis temporibus necessitate cogi quempiam, non praesente sacerdote aut ministro communionem propria manu sumere, nequaquam esse grave, superuacaneum est demonstrate, propterea quòd longa consuetudine, & ipso rerum usu confirmatum est. Omnes enim in Eremis solitariam vitam agentes, ubi non est sacerdos, Communionem domi servants, a seipsis Communicant. In Alexandria verò, & in Aegypto, unusquisque eorum qui sunt de populo, plurimùm habet Communionem in domo sua. Semel enim sacrificium sacerdote consecrante & distribuente, meritò participare, & suscipere, credere oporet. Etenim & in Ecclesia sacerdos dat partem, & accipit eam is qui suscipit, cum omni libertate, & ipsam admovet ori propria manu. Idem igitur est virtute, sive unam partem accipiat quisquā à sacerdote, sive plures parts simul. As concerning this, that it is no grievous offence, for one to be driven by necessity in times of persecution to receive the Communion with his own hand, no Priest nor Deacon being present, it is a thing superfluous to declare,1 for that by long custom and practice it hath been confirmed and taken place. For all they which live a solitary life in wilderness where no Priest is to be had, keeping the Communion at home, do Communicate with them selves alone. And in Alexandria, and in Egypt, every one of the people for the most part, hath the Communion at home in his house. For when as the Priest hath once Consecrate and distribute the Host, it is reason we believe, that we ought to be partakers of it, and he that taketh it, receiveth it without all scruple of conscience, and putteth it to his mouth with his own hand. And so it is of one virtue, whether anybody take one part of the Priest, or moe parts together. Thus far S. Basil. In this saying of Basil, it is to be noted: First that necessity here hath respect to