A04474:2188
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 6 › The B. of Salisbury.Article 6 › 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.
But M. Harding layeth the foundation hereof upon a Miracle: whereof notwithstanding, touching this gross, and fleshly Presence, he hath no manner warrant, neither in the Scriptures, nor in any of the Holy Fathers. As for that, is alleged of Chrysostom, and Basil, it is to a far other purpose, as shall appear, and may soon be answered. S. Augustine wrote three special Books,1 namely of the Miracles of the Old, and New Testament: and Gregory Nazianzene wrote in like sort of the same: yet did neither of them both ever make mention of this Miracle. And albeit this kind of reasoninge, Ab authoritate negativè, in such cases imply no great necessity, yet must it needs be thought either great negligence, or great forgetfulness, writing purposely, and namely of Miracles, to leave out untouched the greatest Miracle. Certainly, S. Augustine hereof writeth thus:2 Quia haec hominibus nota sunt, quia per homines fiunt, honorem, tanquam religiosa, habere possunt: stuporem, tanquam mira, non possunt. These thinges, (speaking of the Sacrament of Christs Body) because they are known unto men, and by men are wrought, may have honour, as things appointed to Religion: but wonder, as things marvellous, they cannot have. Thus S. Augustine overthroweth M. Hardinges whole foundation: and saith, that in his great Miracle, there is no wonder, or Miracle at all.
But M. Hardinge laieth the fundation hereof vpon a Miracle: whereof notwithstandinge, touchinge this grosse, and fleashely Presence, he hath no manner warrant, neither in the Scriptures, nor in any of the Holy Fathers. As for that, is alleged of Chrysostome, and Basile, it is to a farre other purpose, as shal appeare, and maie soone be answeared. S. Augustine wrote three special Bookes,1 namely of the Miracles of the Olde, and Newe Testamēt: and Gregorie Nazianzene wrote in like sorte of the same: yet did neither of them both euer make mention of this Miracle. And albeit this kinde of reasoninge, Ab authoritate negatiuè, in suche cases implie no greate necessitie, yet must it needes be thought either greate negligence, or greate forgeatfulnes, writinge purposely, and namely of Miracles, to leaue out vntouched the greatest Miracle. Certainely, S. Augustine hereof writeth thus:2