A04474:2537
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.
His words immediately following are these: Confer ergo Imaginem cum Exemplari, & videbis similitudinem. Oportet enim Figuram esse Veritati similem. Compare therefore the Image, (that is, the Sacrament) with the pattern (that is, with Christs Body). For the Figure must be like unto the Trueth. Theodoretus calleth the Sacrament, an Image, a Resemblance, and a Figure. I think M. Harding will not say, that Images, Resemblances, and Figures be worthy of Godly Honour. And hereunto very aptly agreeth S. Augustine's Lesson touching the same: Qui Adorat utile Signum divinitùs institutum, cuius Vim, Significationemque intelligit, non hoc veneratur, quod videtur, & transit: 1sed illud potiùs, quò talia cuncta referenda sunt. He that worshippeth a profitable Sign appointed by God, and understandeth the Power, and Signification of the same, doeth not worship that thing, that is seen with the eye, and passeth away: but rather he worshippeth that thing, unto which all such things have Relation. Here S. Augustine thinketh it no inconvenience to say, We worship the Sign, and yet Worship it not. And this he speaketh, not only of the Sacrament of Christs Body, but also of the Sacrament of Baptism. For so he saith further in the same place,2 Sicuti est Baptismi Sacramentum &c. As is the Sacrament of Baptism, and the Celebration of the Body, and Blood of the Lord. Which Sacraments every man, when he receiveth them, being instructed, knoweth, whereto they belong: that he may worship them, not with Carnal bondage, but with the freedom of the Sprite. 3I might add hereto the words of that most fond, and lewd Second Council of Nice, Venerandas Imagines perfectè Adoramus: & eos, qui secùs confitentur, Anathematizamus. We do perfectly Adore the reverend Images: and do accurse them, that profess otherwise: And yet afterward they say, Honour Imagini exhibitus refertur ad Prototypum. The honour given to the Image, (is not given to the Image, but) redoundeth unto the Pattern. Thus that Council saith, Images are honoured, That is to say, They are not honoured.
His woordes immediatly folowinge are these: Confer ergo Imaginem cum Exemplari, & videbis similitudinem. Oportet enim Figuram esse Veritati similem. Compare therefore the Image, (that is, the Sacrament) with the paterne (that is, with Christes Bodie). For the Figure muste be like vnto the Truethe. Theodoretus calleth the Sacrament, an Image, a Resemblance, and a Figure. I thinke M. Hardinge wil not saie, that Images, Resemblances, and Figures be woorthy of Godly Honour. And hereunto very aptely agréeth S. Augustines Lesson touchinge the same: Qui Adorat vtile Signum diuinitùs institutum, cuius Vim, Significationemque intelligit, non hoc veneratur, quod videtur, & transit: