A04474:3945
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 25 › M. Harding. The .1. Division.Article 25 › 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.
For as much, as by the almighty power of Gods word pronounced by the Priest in the Consecration of this Sacrament, the Body, and Blood of Christ are made (253)1 Really Present, the Substance of Bread (253) turned into the Substance of the Body, and the Substance of Wine into the Substance of the Blood: the Bread (which is consumed a way by the fire of the Divine Substance, as Chrysostom saith,2 and now is become the Bread which was formed by the hand of the Holy Ghost in the womb of the Virgin, and decocted with the fire of the Passion in the Altar of the Cross, as S. Ambrose saith:)3 can not be the Sacrament of the Body, nor the Wine of the Blood. Neither can it be said that the Bread, and Wine which were before, are the Sacraments, for that the Bread is become the Body, and the Wine the Blood, and so now they are not: and if they be not, then neither be they Sacraments. Therefore that the outward forms of Bread, and Wine which remain, be the Sacraments of Christs Body, and Blood, and not the very Bread, and Wine it self: it followeth by sequel of reason, or consequent of understanding, deduced out of the first trueth,4 which of S. Basil in an Epistle, ad Sozopolitanos, speaking against certain, that went about to raise up again the old Heresy of Valentinus, is called, [Greek or Hebrew]. Of which sequel of reason in the matter of the Sacrament many conclusions may be deduced in case of want of express Scriptures. Which way of reasoning Basil used against Heretics, as also sundry other Fathers, where manifest Scripture might not be alleged.