A04474:3153
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 14 › The B. of Salisbury.Article 14 › 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.
Likewise Thomas Aquine, after long debating of the matter, thus at last ruleth over the case: 1The Image, and the thing thereby represented, must be worshipped both with one kind of Adoration: And, for example •e saith, The Cross, or Image of Christ must be honoured with L•tria, (that is▪ with godly honour) because Christ him self is so honoured: And the Image of our Lady must be honoured with Doulia, because that honour, (as he saith) is Dew unto our Lady. This determination of Thomas is reproved by Holcot: And his reason is this: 2Latria, or Godly honour, is dew only unto God: But the Image of God is not God: Therefore Latria, or Godly honour is not dew unto an Image. Otherwise (saith he) the Creator, and the Creature should both be Adored with one honour. And notwithstanding Henricus de Gandavo, Petrus de Aquisa, Johannes de Guiverra, Durandus, and other School Doctors agree with Holcot, and their judgement seem very agreeable unto Reason, Yet he that wrote Fortalitium Fidel, saith, 3The Common opinion, and practise of the Church holdeth the contrary. And one Jacobus Payua, a great stickler of that side, doubteth not to write thus: Non tamen inficiamur, hac nos Latriae Adoratione Christi praecla•issimam Crucem collar, & venerari: Yet we deny not, but we do worship, and Adore the most noble Cross of Christ, even with this Godly honour, that we call Latria. And, where as M. Harding referreth the whole Adoration unto the thing represented by the Image▪ One Jacobus Nanclantus, the Bishop of Cl•gium in Italy telleth him, that the Image, and the thing represented by the Image, must both be worshipped with one kind of Adoration. His words be these, Ergo non solum fa•endum est, Fideles in Ecclesia Adorare coram Imagine, ut nonnulli ad cau•elam forte loquuntur, sed & Adorare Imaginem, sine quo volueris scrupulo, quin & eo illam venerari cultu, quo & prototypon eius. Propter quod, si illud habet A doari Latia, & illa habet Adorari Laia: Therefore we must confess, that the faithful people in the Church doth not only worship before the Image, as some men use to speak for more assurance, but that they worship the Image it self, and that without any manner scruple of conscience, what so ever. Yea, and further they worship the Image with the same honour, wherewith they worship the thing represented.