A04474:876
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.
Howe be it in the mean time, while these Doctors can better agree, it cannot be denied, but Christ ministered unto his Disciples the whole Sacrament in Both Kinds, & gave them in charge, in plain express words, to do the same. But of the half Communion in one kind, Christ neither gave them charge, nor spake any one word at all. If M. Harding will reply, that Christs words in this case be doubtful, & may be diversly taken, yet is that objection already answered. For the law saithe:1 Si de interpretatione Legis quaeratur, in primis inspiciendum est, quo jure Civitas retrò in huiusmodi casibus usa fuerit. Optima enim est Legum interpretatio Consuetudo. If question happen to be moved touching the meaning of a law, first of all we must see, what order hath been used in the like cases in times past. For the Custom, and practise of the people, is the best expounder of the Law. Now it appeareth plainly, that the Custom & practise of the purest Church, in the time of the Apostles, & others old Catholic Fathers was, to minister unto the people in Both Kinds: whereof we may conclude, that the same was Christs Institution, & very meaning. But if M. Harding will apply the authority of Custom unto his purpose, for that the common practise of the Church of Rome for a few late years, hath been to the contrary, that therefore this was Christs meaning, this objection is also soon answered. For both Law, & common reason saith: In ambiguo sermone non utrunque dic••us, sed id duntaxat quod volumus. 2In a doubtful speech we speak not both the things (that may be gathered) but that thing only, that we mean. Now if Christ meant both the order, that was practised by The Apostles, & Old Fathers, and also the contrary order, that of late hath been practised in the Church of Rome, then had Christ at one time, and in the uttering of one sentence, not only two, but also divers and contrary meanings: and so by M. Hardinges judgement, Christ must needs construe his own words in this wise: Drink ye all of this, I mean, set priests only drink of this: Drink ye all, I mean, some may not Drink: Drink ye all, I mean contrary, Drink ye not all. And when I say, Do ye the same that I have done, my meaning is otherwise, Do not the same that I have done. O M.
Howe be it in the meane time, while these Doctours can better agrée, it cannot be denied, but Christe ministred vnto his Disciples the whole Sacrament in Bothe Kindes, & gaue them in charge, in plaine expresse woordes, to doo the same. But of the halfe Communion in one kinde, Christe neither gaue them charge, nor spake any one woorde at al. If M. Hardinge wil replie, that Christes woordes in this case be doubtful, & may be diuersly taken, yet is that obiection already answeared. For the lawe saithe: