A04474:3969
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 › The B. of Salisbury.Article 25 › 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.
Therefore M. Harding cometh in with his Fantasy, and telleth us, that his Forms, and Accidents are the Resemblance, and Likeness of the Body of Christ. But, alas, wherein standeth this Comparison of Resemblance, and Likeness? Or wherein are M. Hardinges Accidents, and Christs Body like together? Certainly M. Harding him self, notwithstanding he can say many things, yet he cannot truly say, that Christs Body is either round, or plain, or white, or thin, or any way like unto his Accidents.
Therefore M. Hardinge commeth in with his Fantasie, and telleth vs, that his Fourmes, and Accidentes are the Resemblance, and Likenesse of the Bodie of Christe. But, alas, wherein standeth this Comparison of Resemblance, and Likenesse? Or wherein are M. Hardinges Accidentes, and Christes Bodie like togeather? Certainely M. Hardinge him selfe, notwithstandinge he can say many thinges, yet he cannot truely say, that Christes Bodie is either rounde, or plaine, or white, or thinne, or any way like vnto his Accidentes.
Yet must there be a certain likeness in effects between the Sacrament, and the thing it self, whereof it is a Sacrament. Of which effects, the one is Sensible, and wrought outwardly to the Body: the other is Spiritual, & wrought inwardly in the mind. As for example, in the Sacrament of Circumcision, the Outward Visible Cutting in the Flesh, was a Resemblance of the Inward Spiritual Cutting of the Harte. In the Sacrament of Baptism, the Outward Washing of the Body, is a Resemblance of the Inward Spiritual Washing of the Soul.
Yet must there be a certaine likenesse in effectes bitwéene the Sacrament, and the thinge it selfe, whereof it is a Sacramente. Of whiche effectes, the one is Sensible, and wrought outwardly to the Bodie: the other is Spiritual, & wrought inwardly in the minde. As for example, in the Sacramente of Circumcision, the Outwarde Uisible Cuttinge in the Fleashe, was a Resemblance of the Inwarde Spiritual Cuttinge of the Harte. In the Sacramente of Baptisme, the Outwarde Washinge of the Bodie, is a Resemblance of the Inwarde Spiritual Washinge of the Soule.