A04474:2881
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 › M. Harding. The .13. Division.Article 12 › M. Hardinge. The .13. 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.
M. Harding. The .13. Division.
M. Hardinge. The .13. Diuision.
Gregory Nazianzene Oratione 4. in Sanctum Pascha, showing difference between the Passover of the Law, which the Jews did eat, and that which we in the New Testament do eat in the Mystery of the Sacrament, and that which Christ shall eat with us in the life to come, in the Kingdom of his Father, uttereth such words, as whereby he calleth that we receive here, a Figure of that shall be received there. Caeterum jam Paschae fiamus participes, Figuraliter tamen adhuc, etsi Pascha hoc veteri sit manifestius▪ Siquidem Pascha legal, audenter dico, Figurae Figura erat obscurior: at paulò post illo perfectius & putius fruemur, cum verbum ipsum biberit nobiscum in regno patris novum, detegens & docens, quae nun• mediocriter ostendit. Novum enim semper existit id, quod nup•r est cognitum. But now (saith he) let us be made partakers of this passover, and yet but Figuratively as yet, albeit this passover be more manifest, then that of the old law. For the Passover of the law (I speak boldly) was a dark Figure of a Figure: but ere it be long, we shall enjoy it more perfectly, and more purely▪ when as the word (that is, the Son of God) shall drink the same new with us in the Kingdom of his Father, opening and teaching the things, that now he showeth not in most clear wise. For that ever is new, which of late is known. Where as this learned father calleth our passover, that we eat, a Figure, whereof the law Passover was a Figure, terming it the Figure of a Figure, he asketh leave, as it were, so to say, and confesseth him self to speak boldly, alluding, as it seemeth, to S. Paul, or at least having fast printed in his mind,1 his Doctrine to the Hebrews: where he calleth the things of the life to come, Res ipsas, the very things them selves: the things of the new Testament, Ipsa•• imaginem rerum, the very Image of things: and the old Testament, Imaginis umbram, the shadow of the Image. Which doctrine Nazanzene applieth to the Sacrament of the Altar. And his meaning is this, that although we be gotten out of those darkness of the law, yet we are not come to the full light, which we look for in the world to come, where we shall see and behold the very things them selves clearly, and we shall know as we are known.