A04474:815
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 2 › The B. of Salisbury.Article 2 › 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.
Eusebius in his story sayeth,1 there was an old law in Rome, that no Emperor should consecrate a God, onlesse the same God had been first allowed by the Council. Tiberius being Emperor, when he heard of the wonderful works, that were wrought by Christ in Jewry, thought therefore he was a God, and promoted a bill unto the Council, that Christ might be proclaimed, and taken for a God. But the Council was otherwise bent, and would allow him for no God. Tertullian laugheth at their folly.2 His words be these: Apud vos de humano arbitrio divinitas pensitatur. Nisi homini Deus placuerit, non erit Deus. Homo jam Deo propitius esse debet. Emongst you the divinity and state of God, is weighed by mans judgement. Onlesse God please man, God (Amongst you) shall be no God. Now therefore, man must be good and favourable unto his God. The like folly seemeth to be in them, that think God's trueth is no trueth, onlesse the Consent of a Council allow it to be trueth.3 To this same purpose Luther wrote a book unto the Knights of the order of Russia, after they had obtained from the Pope a dispensation to marry notwithstanding their vow. He chargeth them, that in any wise they marry not by warrant of that dispensation: otherwise (he saith) they offend God, and be worse then adulterers, as having more regard unto man, then unto God: and having God's own dispensation, as if it were not sufficient, would seek further for the dispensation of a man.
Eusebius in his storie saieth,1 there was an olde lawe in Rome, that no Emperour should consecrate a God, onlesse the same God had beene firste allowed by the Councel. Tiberius beinge Emperour, when he hearde of the wonderful woorkes, that were wrought by Christ in Iewrie, thought therefore he was a God, and promoted a bil vnto the Councel, that Christe mighte be proclaimed, and taken for a God. But the Councel was otherwise bente, and woulde allowe him for no God. Tertullian laugheth at their folie.2 His woordes be these: Apud vos de humano arbitrio diuinitas pensitatur. Nisi homini Deus placuerit, non erit Deus. Homo iam Deo propitius esse debet. Emongst you the diuinitie and state of God, is weighed by mans iudgement. Onlesse God please man, God (Emongst you) shalbe no God. Nowe therefore, man must be good and fauourable vnto his God. The like folie seemeth to be in them, that thinke Goddes trueth is no trueth, onlesse the Consent of a Councel allowe it to be truethe.