A04474:2774
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 12 › The B. of Salisbury.Article 12 › 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.
Would he of these words conclude, that Christ is Really Hidden, either in dead mens Bones, or in the Prophet Isaiah, or in the Letter of the Law? Certainly S. Augustine speaketh not one Word, neither here, nor else where, neither of Accidents without Subject, nor of any Real Presence. And all be it his words here be not very dark, yet in other places both often, and plainly, he expoundeth him self.1 For thus he saithe, Mysteria omnia Interioribus Oculis videnda sunt, id est, Spiritualiter. Al Mysteries must be considered with the Inner Eyes, that is to say, Spiritually. And again, In Sacramentis aliud videtur, aliud intelligitur. In Sacraments we see one thing, 2and we understand an other thing. So Chrysostom speaking of the Water of Baptisme, Ego non aspectu judico ea, quae videntur. The things, that be seen in Baptism, I consider not with my Bodily eye. So likewise Origen, Been Circumcisionem Signum appellavit, quia & in ipsa aliud videbatur, aliud intelligebatur. He called Circumcision rightly a Sign, for that in it one thing was seen, and an other thing was understanded. Thus in Sacraments we see one thing with our eye, and an other thing with our mind. With our Bodily eye we see the Bread: with our Faith we see the Body of Christ. Thus the Sacrament consisteth of two parts: Of the which the one is before our eyes, the other in Heaven: and so the one Visible,3 and the other Invisible. So saith S. Augustine, Non oportet esse contentum superficie Literae, sed ad intelligentiam peruenire. We may not stand content with the outward sight of the letter, but must go further unto the meaning.
Woulde he of these woordes conclude, that Christe is Really Hidden, either in deade mens Boanes, or in the Prophete Esaie, or in the Letter of the Lawe? Certainely S. Augustine speaketh not one Woorde, neither here, nor els where, neither of Accidentes without Subiecte, nor of any Real Presence. And al be it his woordes here be not very darke, yet in other places bothe often, and plainely, he expoundeth him selfe.1 For thus he saithe, Mysteria omnia Interioribus Oculis videnda sunt, id est, Spiritualiter. Al Mysteries muste be considered with the Inner Eyes, that is to say, Spiritually. And againe, In Sacramentis aliud videtur, aliud intelligitur. In Sacramentes wee see one thinge,