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A reply unto M. Hardinges answerA replie vnto M. Hardinges ansvveareJohn Jewel, 1565

The B. of Salisbury.The B. of Sarisburie.

pp. 4585 passages

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.

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The B. of Salisbury.

The B. of Sarisburie.

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These words of Hilary are partly answered before. His meaning is this: The Bread, that we see with our senses, is the Figure: but the very Substance of the Sacrament, that thereby is Signified, is the Body of Christ in Heaven. The Bread is received with our Bodily mouth: The Body of Christ only with our Faith.

These woordes of Hilarie are partely answeared before. His meaninge is this: The Breade, that wee see with our senses, is the Figure: but the very Substance of the Sacrament, that thereby is Signified, is the Bodie of Christe in Heauen. The Breade is receiued with our Bodily mouthe: The Bodie of Christe onely with our Faithe.

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And thus these two words, Extra, and Interiùs, which Hilary useth, have relation to our Mouthe, and to our Faith:¹ and so to the Sacrament, that is Present before us, and to the Body of Christ, that is at the Right Hand of God. And in this sense S. Augustine saith, Aqua exhibet Forinsecùs Sacramentum Gratiae: ²& Spiritus operatur Intrinsecus Beneficium Gratiae. The Water outwardly showeth the Sacrament of Grace: and Inwardly the Sprite worketh the benefit of Grace. And to come near to the words of Hilary, S. Augustine again saith,³ Habent Foris Sacramentum Corporis Christi: sed rem ipsam non tenent Intus, cuius est illud Sacramentum.

And thus these twoo woordes, Extra, and Interiùs, whiche Hilarie vseth, haue relation to our Mouthe, and to our Faithe:

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Outwardly they have the Sacrament of Christs Body: but Inwardly they have not the thing it self, whereof that thing is a Sacrament. Further we may say, that Christs Body is in the Sacrament it self, understanding it to be there as in a Mystery. But to this manner of Being there is required, neither Circumstance of place, nor any Corporal, or Real Presence. So Chrysostom saith,¹ Oleum Visibile in Signo est: Oleum Inuisibile in Sacramento est. Oleum Spirituale Intus est: Oleum Visibile Exteriùs est. The Visible Oil is in a Token: the oil Invisible is in a Sacrament. ²The Spiritual Oil is within: the Visible Oil is Without. So Paulinus writeth to Cytherius, In suarum literarū Corpore, Paulus Magister adfuit: Paul the Teacher was present in the Body of his Letters. So S. Augustine, Novum Testamentum absconditum erat in Lege: The New Testament was hidden in the Law. So the Ancient Father Origen, In vestimento podêris erat Universus Mundus: ³The whole World was in the Priests •onge gown. So Chrysostom, In Scripturis insertum est Regnum Dei: The Kingdom of God is enclosed in the Scriptures. So Paulinus writing unto S. Augustine, In hoc Pane Trinitatis soliditas continetur: ⁴In this Cake the perfection of the Holy Trinity is contained. I use purposely the moe examples in this behalf, for that I see, many of simplicity are deceived, thinking,⁵ that one thing cannot possibly be in an other, onlesse it be contained in the same Presently, Really, and in deed. Yet it is written in that fond Council of Nice the Seconde, Qui Imaginem Imperatoris videt, in ea Imperatorem ipsum contemplature: He, that seeth the Emperors Image, ⁶in the same seeth the Emperor him self. Likewise saith Prudentius, Legis in effigy Scriptus per aenigmata Christus: ⁷Christe written by Figures in the Show of the Law.

Outwardely they haue the Sacrament of Christes Body: but Inwardly they haue not the thing it selfe, whereof that thinge is a Sacrament. Further wee may saye, that Christes Bodie is in the Sacrament it selfe, vnderstandinge it to be there as in a Mysterie. But to this manner of Beinge there is required, neither Circumstance of place, nor any Corporal, or Real Presence. So Chrysostome saithe,¹ Oleum Visibile in Signo est: Oleum Inuisibile in Sacramento est. Oleum Spirituale Intus est: Oleum Visibile Exteriùs est. The Visible Oile is in a Token: the oile Inuisible is in a Sacrament. ²The Spiritual Oile is within: the Visible Oile is VVithout. So Paulinus writeth to Cytherius, In suarum literarū Corpore, Paulus Magister adfuit: Paule the Teacher was present in the Bodie of his Letters. So S. Augustine, Nouum Testamentum absconditum erat in Lege: The New Testament was hidden in the Law. So the Ancient Father Origen, In vestimento podêris erat Vniuersus Mundus: ³The whole VVorlde was in the Priestes •onge gowne. So Chrysostome, In Scripturis insertum est Regnum Dei: The Kingedome of God is inclosed in the Scriptures. So Paulinus writinge vnto S. Augustine, In hoc Pane Trinitatis soliditas continetur: ⁴In this Cake the perfection of the Holy Trinitie is conteined. I vse purposely the moe examples in this behalfe, for that I see, many of simplicitie are deceiued, thinkinge,⁵ that one thinge cannot possibly be in an other, onlesse it be conteined in the same Presently, Really, and in deede. Yet it is written in that fonde Councel of Nice the Seconde, Qui Imaginem Imperatoris videt, in ea Imperatorem ipsum cōtemplature: He, that seeth the Emperours Image, ⁶in the same seeth the Emperour him selfe. Likewise saithe Prudentius, Legis in effigie Scriptus per aenigmata Christus: ⁷Christe written by Figures in the Shew of the Law.

1Chrysost. in Psa•• 44.
2Paulinus a• Cytherium. Augustin. in Quaesti. super Exod. li. 2.
3Origen. Per• Archon. li. 2.
4Chrysost. in Opere imperfecto ca. 23.
5Inter Epist. 35. Augustini, Epist. 35.
6Concil. Nicene.•Concil. Nicen.•
7Action. 6.