A04474:1214
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 3 › The B. of Salisbury.Article 3 › 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.
Al this (saith M. Harding) pertaineth to the sense, and understanding of the Prayer, and nothing to the Vulgar tongue. And doth he think, the people can understand the prayer, without understanding of the tongue? S. Augustine, if he were alive, would be ashamed to see such a Comment upon his words. He saith further, The Priest lifteth up his voice, not that the people may understand him, but only for a token, to show that he prayeth. And thus he maketh the Minister of God, worse then a Brazen Trumpet, which, if it give no certain sound, as S. Paul saith, no man can prepare him self to war.1 This is the just judgement of God, that who so seeketh to blind others, shall be given over, and become blind him self.
Al this (saithe M. Hardinge) perteineth to the sense, and vnderstandinge of the Praier, and nothinge to the Vulgare tongue. And doothe he thinke, the people can vnderstande the praier, without vnderstandinge of the tongue? S. Augustine, if he were aliue, woulde be ashamed to sée suche a Comment vpon his woordes. He saithe further, The Priest lifteth vp his voice, not that the people may vnderstande him, but onely for a token, to shew that he praieth. And thus he maketh the Minister of God, woorse then a Brasen Trompet, whiche, if it geue no certaine sounde, as S. Paule saithe, no man can prepare him selfe to warre.1 This is the iuste iudgement of God, that who so séeketh to blinde others, shalbe geuen ouer, and become blinde him selfe.
And not withstanding S. Augustine's mind concerning the speaking of the Priest,1 be plain in it self, yet afterward in the same Book, he openeth it in this manner more at large: Constat inter nos, verba esse signa: At signum, nisi aliquid significet, non est Signum. We are agreed upon this, that the words we speak, be tokens. But a token, onlesse it betoken some thing, is no token. Now, if the Priest, after M. Hardinges construction, utter his words, which are the tokens of his meaning, in an unknown tongue, and the people understand not, what is tokened, according to S. Augustine's meaning, he speaketh, and yet saith nothing: and showeth tokens, and yet tokeneth nothing. Further S. Augustine's words be clear, The Priest in the assembly speaketh aloud Significandae mentis causa, ut homines audiant &c. to the end to declare his mind, that men may hear him, and by the sound of his voice be put in remembrance. But M. Harding saith: No, the Priest speaketh not aloud, to the intent to declare his mind, neither that men may hear him, nor be put in remembrance, but only to give a token that he prayeth: And thus by his Gloss, he utterly destroyeth the text.