A04474:1380
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.
Anselmus saith:1 Spiritus meus orat, id est, flatus oris mei orat, dumb loquor in oratione: My sprite prayeth, That is, The breathe of my mouth prayeth, so long as I continue speaking. What so ever opinion M. Harding have of Erasmus, yet, I trow, of his modesty, he will not say, that either Dionysius the Carthusian, or S. Ambrose, or S. Chrysostom, or Anselmus, devised newfangled expositions, or discanted upon S. Paul, or set his text out of tune.
Anselmus saith:1 Spiritus meus orat, id est, flatus oris mei orat, dum loquor in oratione: My sprite praieth, That is, The breathe of my mouthe praieth, so longe as I continue speakinge. What so euer opinion M. Harding haue of Erasmus, yet, I trow, of his modestie, he wil not say, that either Dionysius the Carthusian, or S. Ambrose, or S. Chrysostome, or Anselmus, deuised newfangled expositions, or discanted vpon S. Paule, or set his texte out of tune.
- 1Anselmus in 1. Corin. 14.
But (he saith) the place of S. Paul is doubtful: S. Ambrose, S. Augustine, S. Chrysostom, Isidorus, Erasmus, and Thomas of Aquine understood it diversely. And will he thereof conclude thus, These Fathers mistook S. Pauls sense: Ergo, S. Paul had no sense? Or, divers Doctors touching this place had divers judgements: Ergo, We must have no judgement? Or must we follow none of them, because some were deceived? Or must we follow them all together, because they were Doctors? In deed they dissented somewhat in the taking of this word, Spirit, as it is evident: but whether it were the holy Ghost, that S. Paul meant thereby, or Imagination, or Reason, or the Gift of tongues, or the Sound of the mouth, or the power of Utterance, or the Voice it self, it is certain, and confessed by these, and all other Doctors, and Fathers, that S. Paul spake of an unknown tongue, and as S. Gregorie saith,