A04468:3325
A defence of the Apology of the Church of England containing an answer to…A defence of the Apologie of the Churche of Englande conteininge an answeare to…
A defence of the Apology of the Church of England containing an answer to a certain book lately set forth by M. Harding, and entitled, A confutation of &c. By John Jewel Bishop of Salisbury.A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.
Imprinted at London : In Fleetestreate, at the sign of the Elephant, by Henry Wykes, Anno 1567. 27. OctobrisImprinted at London : In Fleetestreate, at the signe of the Elephante, by Henry VVykes, Anno 1567. 27. Octobris
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.
Whereby it appeareth, ye would fain say somewhat, if ye wist what. Yet must we be overruled by all and every your determinations, yea, although you your self confess, ye can determinately determine nothing.
Whereby it appereth, ye woulde faine saie somewhat, if ye wiste what. Yet muste wée be ouerruled by al and euery your determinations, yea, although you your selfe confesse, ye can determinately determine nothinge.
Notwithstanding, the Ancient Fathers of the Church have long sithence determinately, 1and plainly judged against you. Lactantius saith in plaine words: Non est dubium, quin Religio nulla sit, ubicunque Simulachrum est: Out of all doubt, there is no Religion, where so ever there is an Image. Tertullian saithe, 2Idolum tam fieri, quàm coli Deus prohibet. Quanto' praecedit, ut fiat, quod coli possit, tantò prius est, ne fiat, si coli non licet. Facio, ait quidam, sed non colo: quasi ob aliquam causam colere non audeat, nisi ob quam & facere non debeat: Scilicet, ob Dei offensam utrobique. Imò tu colis, qui facis ut coli possit: God hath forbidden an Image, or an Idol, as well to be made, as to be worshipped. As far as making goeth before worshipping, so far is it before, that the thing be not made, that may not be worshipped. Somme man will say, I make it: but I worship it not: As though he durst not to worship it for any other cause, but only for the same cause, for which he ought not to make it. I mean both ways for God's displeasure. Nay rather, thou worshippest the Image, that givest the cause, for others to worship it. Therefore S. Augustine, speaking of the Image of God the Father, 3saith thus, Tale simulachrum Deo fingere, nefarium est: To divise such an Image for God, it is abominable.