A04474:2120
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.
The Sacramentaries (saith M. Harding) utter their Doctrine by these terms, Figure, Sign, Token, Signification, and Virtue. I may not answer this discourtesy of talk with like discourtesy. Only I will say of these men,1 as S. Augustine sometime said of the Arians. Cum se tanta voragine impietatis immergant, nos, tanquam opprobrio novi Nominis, Homousianos vocant: quia contra illorū errorē Homousion defendimus. Where as they have drowned them selves in such a Dungeon of wickedness, now they call us Homousians, to reproach us with a new name: because we defend the Unity of the Holy Trinity against their error. But if they be all Sacramentaries, that use these terms, then must S. Augustine, S. Hierome, S. Chrysostom, S. Ambrose, and all other the holy Fathers, that used the same, needs be condemned for Sacramentaries. But if they be Sacramentaries, that shamefully abuse, and corrupt the holy Sacraments, then may M. Harding, and his friends rightly be called Sacramentaries. M. Harding addeth, Chrysostom saith, In Visible signs, things Invisible be delivered: Ergo, The Body of Christ is Really, and Fleshly in the Sacrament. First, if M. Harding had well considered that whole Homily, happily he would have charged Chrysostom him self with his Sacramentary quarrel, as now he doth others. ⟨p. 335⟩For,2 touching the Sacrament, Chrysostom even there writeth thus, Quando dicunt, unde patet, Christum fuisse immolatum, haec afferentes Mysteria, ora ipsorum consuimus. Si enim mortuus Jesus non est, cuius Symbolum, ac Signum hoc Sacrificium est? When they say, How may we know, that Christ was offered, bringing forth these Mysteries, we stop their mouths. For if Christ died not, whose Sign, and Token is this Sacrifice? But to return to the matter, O how light occasions these men take to deceive the simple? M. Harding knoweth, that Chrysostom speaketh not these words only of the Sacrament of Christs Body, but also generally of all other Mysteries. For he addeth immediately, Sic & in Baptismo, per Aquam, quae res Sensibilis est, donum illud conceditur. Quod autem in ea conficitur, Regeneratio, scilicet, & Renovatio, Intelligibile quiddam est. Even so in Baptism, the gift is granted by water, which is a thing Sensible. But the Regeneration, and Renovation, that therein is wrought, is a thing Spiritual. Wherefore, if M.