A04474:2359
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 8 › The B. of Salisbury.Article 8 › 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 B. of Salisbury.
The B. of Sarisburie.
What Theodoretus thought in this behalf, it is plain by his own words. For thus he writeth, Signa Mystica post Sanctificationem non recedunt à Natura sua:1 The Mystical Tokens after the Sanctification, or Consecration go not from their own Nature: that is to say, remain in Substance, and Nature, as they were before. By these words we may plainly see Theodoretus judgement. How be it, in all Sacraments two things must be considered, whereof, as Irenaeus saith, they do consist. The one is Earthly, the other is Heavenly: The one we see with our Bodily eyes, the other we see with the eyes of our Faith: The one is in the Earth, the other is in Heaven. These parts because they are joined in one Mystery, therefore oftentimes they scorse names, the one interchangeably with the other. For as Christs very Body is called Bread, although in deed it be no Bread: So the Sacramental Bread is called Christs Body, although in deed it be not Christs Body. Therefore as the Sacrament is called Christs Body, even so, according to the saying of Ignatius, it is the Flesh of Christ,2 even the same, that hath suffered for our Sins, and that the Father hath raised again to life: that is to say, A Sacrament of that Flesh. In like sort S. Chrysostom writeth of the Sacrament of Baptisme:3 Ostendit hoc loco, idem esse Sanguinem, & Aquam. Baptisma enim eius, etiam Passio eius est. S. Paule showeth in this place, that the Blood (of Christ) and the water (of Baptism) are both one. For Christs Baptism, is Christs Passion. He saith, The Water, & the Blood of Christ are both one thing, & that, he saith, was S. Pauls meaning. Yet notwithstanding, neither is the Water Christs Blood in deed: neither is Christs Blood in deed Material Water. But thus they borrow each of them the others name, because they are joined together in one Mystery. So is the Blood of Christ called Water, because it cleanseth: so is the Water called Christs Blood, because it is a Sacrament of that Blood. And as S. Chrysostom saith, The Water of Baptism is Christs Blood: even so Ignatius saith, The Bread is the Flesh of Christ, and none otherwise. These things are plain, and without cavil.