A04468:3408
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.
O M. Harding, we corrupt not such things, as come under our hands. The world seethe, that is your Ordinary, and peculiar practise: It is not ours. Ye dub us both here, and elsewhere, with your lies upon lies. Such is the Civility, and Courtesy of your speech. Yet hitherto we have not redubbed you with any one lie. Sobriety, and modesty rather becometh them, that speak of God.
O M. Harding, wée corrupte not sutche thinges, as comme vnder our handes. The worlde séethe, that is your Ordinarie, and peculiare practise: It is not oures. Yée dubbe vs bothe here, and elswhere, with your lies vpon lies. Sutche is the Ciuilitie, and Courtesie of your speache. Yet hitherto wée haue not redubbed you with any one lie. Sobrietie, and modestie rather becommeth them, that speake of God.
First, 1ye say, We have corrupted Justinian's words. And yet, ye know, we alleged only Justinian's meaning, and otherwise not one of all his words. Ye say, Justinian meant not, as though prayers made i• silence were unfruitful to the people. For some Fruit, ye say, there is all ways had even by secrete, and unknown Prayer: But what fruit, or how much, or how ye know it, or can assure it, ye spare to tell us. Yet S. Augustine saithe, Quid prodest locutionis integritas, quam non sequitur intellectus audientis? Cùmloquendi omninò nulla fit causa, si, quod loquimur, non intelligunt, propter quos, ut intelligant, loquimur: What profit is there in speech, be it never so perfect, if the understanding of the hearer cannot attain it? For there is no cause, why we should speak at all, if they understand not, what we speak, for whose sake we speak, that they may understand us. Again he saith, Mens mea sine fructu est: Hoc ait, quando id, quod dicitur, non intelligitur: My mind is without fruit: This the Apostle S. Paul saith, when the thing, that is spoken, it not perceived. And again, Si intellectum mens removeas, nemo aedificatur audiendo, quod non intelligit: Set apart the understanding of the Mind: And no man hath fruit, or profit of that thing, that he perceiveth not. Likewise again he saith, Quid opus est jubilare, & nō intelligere jubilationē: ut Vox nostra sola jubilet,