A04474:3273
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 15 › The B. of Salisbury.Article 15 › 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.
The B. of Salisbury.
The B. of Sarisburie.
Here M. Harding alloweth the people, to read the Scriptures: how be it, not what they list, but with restraint, and at delivery: that is to say, not cases of question, or pertaining to Knowledge, but only matters belonging to manners, and order of life. And so he reserveth Knowledge to him self, and his Brethren: and leaveth Good Life unto the People. Touching the Books of S. Augustine, S. Basil, and S. Cyprian, it is untrue, that they were written namely, and purposely for the Unlearned: Or if they were, why are they not Translated? Why are they not delivered unto the people, for whose sakes they were written?
Here M. Hardinge alloweth the people, to reade the Scriptures: how be it, not what they list, but with restrainte, and at deliuerie: that is to saye, not cases of question, or perteining to Knowledge, but onely maters belonginge to manners, and order of life. And so he reserueth Knowledge to him selfe, and his Brethren: and leaueth Good Life vnto the People. Touching the Bookes of S. Augustine, S. Basile, and S. Cyprian, it is vntrue, that they were written namely, and purposely for the Unlearned: Or if they were, why are they not Translated? Why are they not deliuered vnto the people, for whose sakes they were written?
Moreover, it is untrue, that in these Books is contained only matter of life, & manners, and nothing pertaining to Religion. For the first words in this book of S. Augustine called, Speculum, are these: Non facies tibi Sculptile. Thou shalt make to thee self no graven Image: which is now a Special case of Religion. And the greatest part of S. Cyprians Book, Ad Quirinum, conteineth a full disputation of Christs Incarnation, Nativity, and Passion, and other like cases of Religion against the Jews. Touching S. Basil, as he wrote this Book of Morals concerning Manners: so he had written an other Book before, concerning Faith: and both these Books for the people. He maketh his entry into his Morals with these words, Cùm de Sana Fide in Praecedenribus sufficienter ad praesens dictū esse putemus, &c: For as much as I think, I have entreated sufficiently in my former books concerning Faith &c. Therefore this Assertion was untrue, and so no firm ground, for M. Harding to stand upon. Neither did any of the Old Fathers ever withdraw the people from the Universal, and free reading of Gods Word, and restrain them only to such short Collections. S. Basil saith, The Scriptures are like unto a Shop full of Medicines for the Soul,