A04474:2140
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 › M. Harding. The .10. Division.Article 5 › 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.
Hilarius writing against the Arians, alleging the words of Christ. 17. John. Ut omnes unum sint, sicut tu Pater in me, & ego in te, ut & ipsi in nobis unum sint: That all may be one, as thou Father art in me, and I in thee, they also may be one in us: going about by those words to show, that the Son and the Father, were not one in Nature, and Substance, but only in Concorde and Unity of will: among other many and long sentences for proof of unity in substance, both between Christ and the Father,1 and also between Christ and us, hath these words. Si enim verè verbum caro factum est, & nos verè verbum carnem Cibo Dominico sumimus, quomodo non Naturaliter manere in nobis existimandus est, qui & Naturam Carnis nostrae jam inscparabilem sibi homo natus assumpsit, & Naturam Carnis suae ad Naturam aeternitatis sub Sacramento nobis Communicandae Carnis admiscuit: If the word be made flesh verily, and we receive the word being flesh in our Lords meat verily: 2how is it to be thought not to dwell in us naturally, who both hath taken the nature of our flesh now inseparable to him self, in that he is borne man, and also hath mingled the nature of his own flesh to the nature of his everlastingness under the Sacrament of his flesh to be received of us in the Communion? There afterward this word, naturaliter, in this sense that by the Sacrament worthily received, Christ is in us, and we in Christ naturally, that is, in trueth of nature, is sundry times put, and rehearsed: who so listeth to read further his eight book De Trinitate, he shall find him agnise, *Manentem in nobis carnaliter filium, That the Son of God (through the Sacrament) dwelleth in us Carnally, that is, in trueth of f•eashe, and that by the same Sacrament, we with him, and he with us are united and knit together, Corporaliter, & inseparabiliter, Corporally, and inseparably: 4for they be his very words. Gregory Nyssene speaking to this purpose, saith, Panis qui de Còelo descendit, non incorporea quaedā res est. Quo enim pacto res incorporea corpo•i cibus fiet•res verò quae incorporea non est, corpus omnino est. Huius corporis panem non aratio, non satio non agricolarum opus effecit, sed terra intacta permansit: & tamen pane plena fuit, quo famescentes, Mysterium virginis perdocti, facile saturantur.