A04474:2858
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 12 › The B. of Salisbury.Article 12 › 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.
But, that such cases of heat may sometimes happen, we have over good trial in M. Harding: whom, as it now appeareth, contention hath caused, so many ways, and so far to overreach the trueth, and to have so small regard, to that he writeth. S. Ambrose 1saith, Apostolus impudoratos appellat eos, qui contentionibus nituntur: Necesse est enim, ut contentio extorqueat aliquid, imò multa, quae dicantur contra conscientiam: ut intus in animo perdat, foris victor abscedat: Non enim patitur se vinci, licet sciat vera esse, quae audit. The Apostle calleth them impudent, that hold by contention. For it cannot be chosen, but that contention must force a man to say some thing, or rather many things, against his Conscience: that he lose in his mind within, to the intent outwardly he may seem to have the victory. For he will not suffer him self to be conquered: no, although he know, the things, that he heareth, be never so true. Afterward being thus carried away with contention, 2and more regarding their own Reputation, then the Trueth of God, as Lactantius saith, they seek reasons, and shifts, to colour their error. So Seneca writeth of the Poete Ovide, Non ignoravit vitia sua, sed amavit: He was not ignorant of his own faults, but rather had a fancy to them.
But, that suche cases of heate may sometimes happen, wée haue ouer good trial in M. Hardinge: whome, as it nowe appeareth, contention hath caused, so many waies, and so farre to ouerreache the trueth, and to haue so smal regarde, to that he writeth. S. Ambrose 1saith, Apostolus impudoratos appellat eos, qui contentionibus nituntur: Necesse est enim, vt contentio extorqueat aliquid, imò multa, quae dicantur contra conscientiam: vt intus in animo perdat, foris victor abscedat: Non enim patitur se vinci, licet sciat vera esse, quae audit. The Apostle calleth them impudent, that holde by contention. For it cannot be chosen, but that contention must force a man to saye some thinge, or rather many thinges, against his Conscience: that he lose in his minde within, to the intent outwardely he may seeme to haue the victorie. For he wil not suffer him selfe to be conquered: no, although he knowe, the thinges, that he heareth, be neuer so true. Afterwarde beinge thus caried away with contention,