A04474:3696
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 .4. Division.Article 21 › M. Hardinge. The .4. 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 .4. Division.
M. Hardinge. The .4. Diuision.
Verily this holy Martyr acknowledgeth this Sacrament not for Lord, and Christ only, but (243)1 also for God, by these words in his Sermon De Coena Domini: Sicut in persona Christi Humanitas videbatur, & latebat Divinitas, ita Sacramento visibili ineffabiliter Divina see infudit Essentia. As in the Person of Christ, the manhood was seen, and the Godhead was hidden, so the Divine Essence (or Substance of God) hath infused it into the visible Sacrament unspeakably.
Verily this holy Martyr acknowledgeth this Sacramēt not for Lorde, and Christ onely, but (243)1 also for God, by these woordes in his Sermon De Coena Domini: Sicut in persona Christi Humanitas videbatur, & latebat Diuinitas, ita Sacramento visibili ineffabiliter Diuina se infudit Essentia. As in the Person of Christe, the manhoode was seene, and the Godhed was hidden, so the Diuine Essence (or Substance of God) hath infused it into the visible Sacrament vnspeakeably.
- 1The. 243. Untruth. For. S. Cyprian saith not, The Sacrament• is God: but only showeth, that God with his power is assistant unto the Sacrament, as also to the Sacrament of Baptism.The. 243. Vntrueth. For. S. Cyprian saithe not, The Sacrament• is God: but onely shevveth, that God vvith his povver is assistante vnto the Sacrament, as also to the Sacramente of Baptisme.
The B. of Salisbury.
The B. of Sarisburie.
Here is an other proper kind of proof, even like the rest. O holy Cyprian, if thy manner of speaking were not known, the Simple might easily be deceived. I grant, here is a great Amplification, and Majesty of words, such as the holy Fathers have much delighted to use in their Sermons to the People, but Specially entreating of the Sacraments. S. Ambrose saith,1 Sacerdos precem facit, &c. The Priest maketh his Prayer, to sanctify the Font, and that the Presence of the whole Trinity may be in it.
Here is an other proper kinde of proufe, euen like the reste. O holy Cyprian, yf thy manner of speakinge were not knowen, the Simple might easily be deceiued. I graunte, here is a greate Amplification, and Maiestie of woordes, sutche as the holy Fathers haue muche delited to vse in their Sermons to the People, but Specially intreatinge of the Sacramentes. S. Ambrose saithe,1 Sacerdos precem facit, &c. The Prieste maketh his Praier, to sanctifie the Fonte, and that the Presence of the whole Trinitie maye be in it.
- 1Ambros. De Sacramen. li. 1. c. 3.
Even thus S. Cyprian saith, The Divine Substance infuseth it self unspeakably into the Visible Sacrament: None otherwise, then as the Holy Ghost, or the whole Blessed Trinity infuseth it self into the Water of Baptism.
Euen thus S. Cyprian saithe, The Diuine Substance infuseth it selfe vnspeakeably into the Visible Sacramente: None otherwise, then as the Holy Ghoste, or the whole Blissed Trinitie infuseth it selfe into the Water of Baptisme.
Paulinus seemeth to write much agreeably to these words of S. Cyprian: Sanctus in hunc Coelo descendit Spiritus amnem: Coelestique Sacras Font maritat Aquas. Concipit Unda Deum.
Paulinus seemeth to write muche agréeably to these woordes of S. Cyprian: Sanctus in hunc Coelo descendit Spiritus amnem: Coelestique Sacras Fonte maritat Aquas. Concipit Vnda Deum.
The Holy Ghost into this Water cometh down from Heaven: And joineth the Heavenly Waters, and these Waters both in one. Then the Font receiveth God.
The Holy Ghoste into this Water commeth downe from Heauen: And ioineth the Heauenly Waters, and these Waters bothe in one. Then the Fonte receiueth God.
What can be spoken with greater Majesty? Then, saith he, the Water, or the Font receiveth God.
What can be spoken with greater Maiestie? Then, saithe he, the VVater, or the Fonte receiueth God.
If M. Harding out of these words of S. Cyprian, be able by this simple guess to prove, that the Sacramental Bread was called Lord, and God, then by the like guess, and the like words of Tertullian, S. Ambrose, & Paulinus, he may also prove, that the Water of Baptism was likewise called Lord, and God. For the form, and manner of speech is all one.
Yf M. Hardinge out of these woordes of S. Cyprian, be hable by this simple gheasse to prooue, that the Sacramental Breade was called Lorde, and God, then by the like gheasse, and the like woordes of Tertullian, S. Ambrose, & Paulinus, he maie also prooue, that the Water of Baptisme was likewise called Lorde, and God. For the fourme, and manner of speache is al one.
But these, and other like Phrases be usual, 1and ordinary among the Ancient learned Fathers. S. Augustine writeth thus: Baptismi Sanctitas pollui non potest: & Sacramento suo Divina Virtus assistit: The Holiness of Baptism cannot be defiled. The Heavenly power is assistant unto the Sacrament. And againe, Deus adest Sacramentis, & verbis suis: God is Present with his Words,2 and Sacraments.
But these, and other like Phrases be vsual, 1and ordinarie emonge the Ancient learned Fathers. S. Augustine writeth thus: Baptismi Sanctitas pollui non potest: & Sacramento suo Diuina Virtus assistit: The Holines of Baptisme cannot be defiled. The Heauenly power is assistante vnto the Sacramente. And againe, Deus adest Sacramentis, & verbis suis: God is Presente with his Woordes,2 and Sacramentes.
- 1Augustin. De Baptismo contra Donatistas, lib. 3. cap. 10.
- 2Augustin. De Baptismo contra Donat. li. 5. c. 19.
Likewise S. Cyprian, touching the hallowing of the Oil, writeth thus: In Sacramentis Virtus Divina potentiùs operatur. Addest Veritas Signo, & Spiritus Sacramento: In Sacraments the Heavenly Power worketh mightily.1 The Trueth is Present with the Sign, and the Holy Ghost is Present with the Sacrament.
Likewise S. Cyprian, touchinge the halowinge of the Oile, writeth thus: In Sacramentis Virtus Diuina potentiùs operatur. Adest Veritas Signo, & Spiritus Sacramento: In Sacramentes the Heauenly Power woorketh mightily.1 The Trueth is Presente with the Signe, and the Holy Ghoste is Presente with the Sacramente.
- 1Cyprian de Unctione Chrismatis.Cyprian de Vnctione Chrismatis.
Al these words of the holy Fathers notwithstanding, I think, M. Harding will not call, neither the Water of Baptism, nor the Oil hallowed, Lord, and God.
Al these woordes of the holy Fathers notwithstanding, I thinke, M. Harding wil not cal, neither the Water of Baptisme, nor the Oile halowed, Lorde, and God.