A04474:760
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 2 › The B. of Salisbury.Article 2 › 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.
We know well, The fruit of the Sacrament standeth not, neither in the Forms, nor in the Bread, or Wine, which are outwardly received with the bodily mouth: but in the Flesh and Blood of Christ, which only are received spiritually into the soul.
Wée know wel, The fruite of the Sacrament standeth not, neither in the Formes, nor in the Breade, or Wine, whiche are outwardely receiued with the bodily mouthe: but in the Fleashe and Bloud of Christe, whiche onely are receiued spiritually into the soule.
He addeth further, Whole Christ is under either kind: therefore he that receiveth in one kind only, hath no wrong. If any ancient Doctor had said the same, it might the rather have been believed. But M. Harding of false Principles of his own, thinketh he may boldly gather the like Conclusions. These toys are sufficient to please vain fantasy: but they are not sufficient to content a godly conscience. But doth M. Harding so surely know, that whole Christ is in either kind, and did Christ him self not know it? Or if Christ did know it, was not he able to break his own ordinance, & to provide for this inconvenience, as well as others? We know, and it is our belief, that Christs whole Humanity both Flesh and Blood is in Heaven. But that the same humanity of Christ is in the Sacrament, in such gross sort, as is supposed by our adversaries, notwithstanding many bold vaunts thereof made, yet was it hitherto never proved. And although this matter be moved by M. Harding out of season, as being no part of this Question, yet I think it not amiss briefly to signify by the way, what the old Catholic Fathers have thought of it.
He addeth further, Whole Christe is vnder either kinde: therefore he that receiueth in one kinde onely, hath no wronge. If any auncient Doctour had saide the same, it might the rather haue béene beléeued. But M. Hardinge of false Principles of his owne, thinketh he may boldely geather the like Conclusions. These toyes are sufficient to please vayne fantasie: but they are not sufficient to content a godly conscience. But dooth M. Harding so surely know, that whole Christe is in either kinde, and did Christe him selfe not know it? Or if Christe did know it, was not he hable to breake his owne ordinance, & to prouide for this inconuenience, as wel as others? We know, and it is our beléefe, that Christes whole Humanitie both Fleashe and Bloud is in Heauen. But that the same humanitie of Christ is in the Sacrament, in suche grosse sorte, as is supposed by our aduersaries, notwithstandinge many bolde vauntes thereof made, yet was it hitherto neuer proued. And although this mater be moued by M. Harding out of season, as being no parte of this Question, yet I thinke it not amisse briefely to signifie by the way, what the olde Catholike Fathers haue thought of it.