A04474:2038
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 5 › The B. of Salisbury.Article 5 › 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.
Verily, the Old Catholic Fathers were never so curious in this behalf, nor thought it such Heresy, to expound Christs words by a Figure. Briefly for a taste hereof, S. Augustine saith, 1Christus adhibuit Judam ad Conuivium, in quo Corporis, & Sanguinis sui Figuram Discipulis suis commendavit, & tradidit. Christ received Judas to his banquet, wherein he gave unto his Disciples the Figure of his Body, and Blood. Likewise Tertullian saith, 2Christus acceptum Panem, & distributum Discipulis, Corpus suum illum fecit, Dicendo hoc est Corpus meū, hoc est, Figura Corporis mei: Christ receiving the Bread, and the same being divided unto his Disciples, made it his Body: saying, This is my Body, that is to say, The Figure of my Body.3 S. Ambrose saith, Ante Benedictionem verborum Coelestium alia species nominatur: post Consecrationem Corpus Christi Significatur. Before the Blessing of the Heavenly Words, it is called an other kind: after the Consecration, the Body of Christ is Signified. Here I must protest, That, as M. Harding is troubled with want of witness in this case, so am I oppressed with multitude. If I should allege all the rest of the Ancient Godly Fathers, that write the like, I should be over tedious to the Reader. And an other place hereafter following, will serve more aptly to this purpose. But by the way, Gentle Reader, I must give the to understand, that S. Augustine hereof writeth thus, 4Ea demum est miserabilis Animae seruitus, Signa pro rebus accipere: & supra Creaturam corpoream, oculum mentis ad hauriendum aeternum lumen levare non posse. In deed, this is a miserable bondage of the Soul, to take the Signs in the stead of things, that ⟨p. 319⟩be signified: and not to have power,5 to lift up the eye of the mind above the bodily creature, to receive the light, that is everlasting. And again, 6In principio cavendum est, ne Figurat locutionem ad Literam accipias. Et ad hoc enim pertinet, quod ait Apostolus, Litera occidit: Spiritus autem vivificat. Cum enim Figuratè dictum sic accipitur, tanquam propriè dictum sit, carnaliter sapitur. Neque ulla mors animae congruentiùs appellatur. First of all, thou must beware, that thou take not a Figurative speech ccordinge to the Letter. For thereunto also it appertaineth, that the Apostle saith: The letter killeth, the Sprite giveth life.