A04474:3664
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 21 › M. Harding. The .1. Division.Article 21 › M. Hardinge. The .1. 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 .1. Division.
M. Hardinge. The .1. Diuision.
This word Sacrament (as is declared before) is of the Fathers taken two ways (239)1 Either for the only outward forms of Bread,2 and Wine, which are the holy Sign of the very Body, and Blood of Christ present, and under them contained: Or for the whole substance of the Sacrament, as it consisteth of the outward forms, and also of the very Body, and Blood of Christ (240)3 verily Present,4 (240) which S. Augustine calleth the Invisible grace, and the thing of the Sacrament. (240) And Ireneus calleth it, Rem Coelestem, the Heavenly thing, as that other, Rem Terrenam, the Earthly thing. Taken the first way, (As among the learned Fathers it was never, taken) No Christen man ever honoured it with the name of Lord and God. For that were plain Idolatry, to attribute the name of the Creator, to the Creature. But taken in the second signification, (As no Ancient Father ever took it) It hath always of Christen people, and of the learned Fathers of the Church, ben called by the name of Lord, and God. And of right so ought it to be, for else were it impiety, and a denial of God, not to call Christ the Son of God, by the name of Lord, and God, who is not only in trueth of Flesh, and Blood in the Sacrament, after which manner he is there, Ex Vi Sacramenti, but also the inseparable conjunction of both Natures in unity of person, Ex necessaria concomitantia, Whole Christ, God and man. That the holy Fathers called the Sacrament taken in this sense, Lord and God, I might prove it by many places: the rehearsal of a few may serve for many.