naming the holy captain Iosue for the Prophet Ose. fo 98. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fo 100. expresse for represse fol â—od alone hereof for in earth aboue hir fol. 102. but you haue for but your churche hath fol. 104. cansabo for cantabo fol. 111. Antonius for Antoninus And after thou shalt finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction for distinction could easily for could not easily These and suche other faultes escaped in the printing of my boke as well in the wordes as in the pointing how many so euer thou shalt ascribe vnto me so many iniuries thou shalt doe me He is a simple scholer that can not write truely and the pointing is not so difficult that it requireth any great learning for other things what so euer shalbe founde blame worthy the fault is mine owne and wherein souer the enimy shall finde his fault I doubt not but I shall by Gods grace be able to defend it The force of truth is such that though the patrone be simple yet she will defend hir self especially suche truth as hath made hir selfe so manifest The truthe of God that standeth vpon a hill and may be seene of all men the truth that shineth as a light in a darke place and as the day starre arising in our heartes that truthe whose glorious beautie hath darkned the painted and deceiueable lokes of the purple whore of Babilon It is now no mastery sith we know God to know him that lifteth vp himself against God sith we know Christ to know Antichrist sith we know Peter to know Peters forged successoure And for as much as to this issue al our controuersie is come that what right or authoritie so euer the Pope chalengeth he maketh his whole claime from Peter and the papists themselues will defende him no further but so farre as he succedeth Peter I will speake a little of Peters bishoprike of Rome so farre as the scriptures shall be my warrant Consider thou of it good christian Reader that shall be said and if thou see that all the glorying of Peters being at Rome is but a fasing out of an impudent he then iudge what is their other religion First here I must forwarne thee that as a lie can not long agree with it selfe so in all this matter thou shalt hardly finde in all pointes two popishe chronicles agree togither So that what so euer I wryte as touching the exacte computation of yeres there must needes be many against me Therefore in that I will not striue only I will wryte that which is certaine and shall haue as I said either some warrant of scripture or shall be agreed on by the consent of all ages Our sauioure Christ was crucified for our sinnes the .18 yeare of Tyberius as by all histories it is manifest Peter is said to be put to deathe in Rome the last yeare of Nero so Peter liued after Christ vnder Tyberius .v. yeare Caligula 4. yeare Claudius .13 yeare Nero. 13 yeare In all .36 yeares and odde monthes according to the raigne of the saide Emperoures in these .36 yeares and odde moneths they vvryte of Peter thus He vvas bishop â–ª 4. yeares in the East partes .7 yeares at Antioche and .25 yeares at Rome vvhere at last he died Heere this fable doeth almost bevvray it selfe suche hasty enstallings and so many translatings out of one bishopprike into an other doeth not vvell agree vvith oure sauiours vvordes that they should haue affliction in the vvorlde But let vs searche the scriptures and trie hovve these Bishopprikes vvil stande After that our Sauioure is ascended they goe into Ierusalem all the Apostles togither they choose Mathie the Apostle After fiftye dayes they receiue the holy Ghost Peter conuerteth many After certaine dayes Peter and Iohn goe vppe in to the Temple they heale the lame they are put in prisone they are forbidden to preache anye more in the name of Iesus then they returne vnto the other Apostles and tary many daies togither working many miracles amoÌ„g the people in so much that the Cities round about resorted daily to Ierusalem to haue their sick and diseased healed Then again the Apostles are put in prison and God deliuereth theÌ„ and many dayes they preach in the temple and in euery house After this came a great persecution against the Church at Ierusalem in so much that they were all dispearsed sauing the Apostles Then at the laste after many dayes Peter is sent out of Ierusalem into Samaria where he preacheth in diuers townes about Thus farre good Reader thou seest plainly Peter is no bishop nor yet in any speciall authoritie when the other Apostles sende him out to preache Then he returneth againe to Ierusalem and this is one yeare after the death of our sauioure Christ as the histories do all agree in reporting the conuersion of S. Paule which was nowe done as appeareth Act. 9. This is the yeare of our Lord .35 In the yere of our Lord .38 He dwelleth in Ierusalem Gal. 1.18 Likewise in the yere of our Lorde .46 he is imprisoned at IerusaleÌ„ Act. 12.2 Againe in the yeare of our Lord .48 he is at the councel holden in Ierusalem Act. 15.7 from that day forward he giueth his faith vnto Paule and Barnabas that he will be an Apostle not to the Romaines but to the Iewes Gal. 2.9 vvhich truely he accompliâ—hed euen vntill his death and doubtlesse neuer came at Rome Now christian reader seing the scripture lieth thus that Peters aboade in Ierusalem after the conuersion of S. Paule Anno Domini .35 is recorded .iij. seuerall times And after the last time a couenaunt made that he woulde continue among the Iewes If I shall proue vnto thee that these seuerall times are rightly numbred according to the yeare of the Lorde that is that the first time was the .38 yeare the seconde time the .46 yeare the third time the .48 yeare and then in the meane while betwene the .35 yeare and the .38 likewise the .38 and the .46 and betwene the .46 and .48 that Peter was not in Rome last of all that he was true of his promise and after the .48 yeare came not at Rome then I trust thou wilt confesse with me that Peter was neuer .25 yeares Bishop of Rome But that all poperie as it is in it selfe nothing but lies so it is grounded wholly and altogither vpon lies First it is agreed vpon by all the thing is plaine in it self Paule was conuerted the yere of our Lord .35 TheÌ„ Paule himself writeth thus After three yeres I came to IerusaleÌ„ to see Peter and abode in his house .xv. dayes so this was the .38 yere of our Lord when Peter is first in IerusaleÌ„ When he was after imprisoned at Ierusalem Act. 12.2 that it was the .46 yeare of our Lorde it is proued thus The countreis about â–ª that is Tyre and Sidon were
it is doubtlesse an abhominable lie foreged out of secrecy bicause it should not be coÌ„uinced by witnesse But it shal not be a misse bicause this thing coÌ„meth to question to note what M. Iuell might saye and what the Prince must doe It is not vnknowen what authoritie hath bene giuen vnto the Pope that he hath rule both of heauen and earth and he that taketh one iote of this authoritie from that church is an hereticke And that he may not be iudged as Pope Boniface hath decreed though he drawe innumerable soules headlong into hell and that he hath all knowledge in the closet of his brest that he can dispence against the Apostles and against the old testament and that we must abide the yoke that the Pope layeth vpon vs though it be intollerable and that seate is apostolica sublimitas euen as high as the Apostles and that quicquid statuit quicquid ordinat what soeuer the Pope appointeth what soeuer he ordeineth perpetuo irrefragabiliter obseruandum est it must be obserued for euer without any contradiction Suche blasphemous authority giuen vnto the Pope made that in the time of restoring the Gospell euen good men attributed more vnto the Prince then was conuenient and flatterers more then was to be borne with all as in the time of the sixe articles Bishop Gardiner and his felowes did vnto King Henry the eight when they gaue him authority in the church of God to institute or disanull Lawes as it lyked him best to forbid the mariage of ministers to deny the people the cup in the Lords supper The graunting of such authority is flattery in the subiect the receiuing it presumption in the Prince The church is y e spouse of Christ purchased with his precious bloud and ioyned vnto him euen as a woman vnto hir husbande The Prince is héere a subiect and may set the church no Lawes but as hir heade appointed Christ doth sanctifye his church with the washing of water through the worde that is with baptisme and the preaching out our iustification in his frée mercy if the Prince say it shall be sanctified with crossing and créeping with diredges and Trentalls with holy Breade and holy Water with Pilgrimage and Bonfiers the Prince is rebellious and the Subiect must yéelde his lyfe Then for a briefe conclusion if the Prince wil make any new holynes or forbid the minister to preach y e word that is written or if he will say we shall Prophecie no more at Bethel bicause it is the Kings chapple and bicause it is the kings Courte it lyeth not in his authority Wo be vnto the Prince that shall be so led with errour But if the Princes will doe nothing but she will aske councell at the mouth of God if she will humble hir selfe vnder him as low as the poorest creature in the world if she will set out his glory and â—â—presse the wicked blasphemyes of the honorable if Christ crucified for hir sinnes be alwayes pictured before the eyes of hir soule then shall she runne a happy course and in the end haue a happier garlande If she shoulde héere of enimies hir owne conscience shoulde make hir without feare if all iniquitie should stirre vs to rebellion she should sit vnmoueable The Lord hath placed hir and who is he shall put hir downe She is a good nourse of Christes misticall body and no authority is alone hereof yet in all this supremacy we tye hir vnto the worde of God and as she hath regard vnto hir owne soule in the name of hir God we charge hir not to go beyonde it In this is hir prerogatiue that she can inforce other to this obedience and no man can enforce hir This supremacye Maister Iuell did neuer deny the popish supremacy no good man will grauÌ„t Let it then be contemned wherwith Maister Harding maketh vp this tragedy that we teach one thing at home an other thing abroade After this vsuall inuention he frameth a little Philosophy of his owne and then furthereth it on Epicure wherwith he faineth his comparison Now let the indifferent reader iudge which of these is the wauering man Maister Iuell that in his life hath gone not one hower backe or Maister Harding that many yeares hath preached contrary doctrine Doutlesse had he liued in Seuerus time notwithstanding this long apology his armour shoulde haue ben pulled off and he left naked in token of an apostata and his aduersary commended that in all his lyfe hath ben founde so constant Hardyng ¶ What fault so euer you finde with my chauÌ„ge certaine it is al chaungs be not reproueable He chauÌ„geth wel that chaungeth from euil to good It is a happy chaunge that is made from errour to truth from schisme to vnitie from heresie to right faith from contempt of Religion to the loue of Religion from darkenesse to light from pride to humilitie from pleasing men to study how to please God Who so euer maketh this chaunge he is not to be accompted mutable nor inconstant Dering Hitherto Maister Harding can not deny his turning now least it should preiudice his estimation he thinketh good to commend it true it is he turneth well that turneth for the best it is better to returne then to run alwayes euill but whether you haue made this turne or no it must be tryed not by your worde but by the truth of God The Prophet Dauid doeth aske the question how one shoulde turne aright and doth aunswere him selfe by taking héede vnto Gods worde Now I appeale to Maister Hardings conscience what part the worde of God did worke in his turning he maketh continuall crying out of the church the church but very déepe silence of the worde of God Yet Christ saith heauen and earth shal passe before his word do passe S. Paule saith We may not beleue an Angell that preacheth any other doctrine S. Iames saith It is the word that can saue our soules S. Peter saith It is as sure as the voice of God him selfe that was herd from heauen and what meane these men vnder a vaine title of the church so to neglect it Christ promised to be with his church vntill the latter end of the world but his word is his presence not mans inuentions his Euangelies are our learning not supersticious ceremonies The dayes are now come that we shall say no more the arke of the couenaunt of the Lord but by Christ alone we must make our prayers and by him alone offer vp the sacrifice of praise vnto God that is the fruit of our lippes which confesse his name Therfore if you will make a good turne you must turne to that church which turneth only vnto him and to the simplicity of his Gospell But you haue put on the adulterous attire of straunge intercession and clothed hir selfe with altares and altare clothes with Copes vestimentes Awbes Tunicles Curtaines Sensors Candlestickes Crosses and such other You are
first how vnwares he speaketh contrarie to him selfe He confesseth flatly that this negatiue of S. Gregorie wherin he denieth any ought to be vniuersall Bishop is in defence of the truth Yet Maister Harding in the fourth article goeth about to proue that the pope is vniuersal B. so by his own confession he goeth about to proue a lye Secondarely he confesseth at the last that Maister Cranmar was a Byshop and Maister Iuell with other his felowes are Bishops yet at other times he and his fellowes wil in no case graunt it Thirdly he saith no B. of Sarisburie was a Caluinist before Maister Iuell and that is a manifest lye Fourthly that no Byshop of Canterbury was maried before Cranmar and that is an otherlie So in al this former péece either he speaketh nothing but lyes or if it be true it is such truth as by open writing he hath impugned But Maister Harding bicause he can not deny this contrarietie he will bid vs proue the other that any B. of Sarisbury hath bene of one religion with Caluin or that any B. of Cant. hath bene maried In déede this is the ground of their whole religion bold asseuerations without any manner warrant and then they bid vs proue the contrary But although this vnequall dealing be not good and he that teacheth anye thing shoulde proue the same to be true yet I am content for truthes sake to reproue in fewe woordes these negatiues of Maister Hardings First this forbidding mariage was vniuersally established by Pope Siluester the seconde who was made Pope by the meanes and woorking of the deuil as their own writers confesse in the yeare of our Lord 980. Yet I graunt through the folly of vnlearned bishops about .400 yeares after Christ matrimonie in the cleargy began to be misliked especially in the West church For in the East church they made no account of it yea they thought it was no hinderaunce to the minister for perfourmance of his dutie in Gods church But as I haue said the West church in many places forbad it And S. Ierom although in many places he speake reuerently and well of it yet in some places vpon his owne priuate affection he misliketh it But as touching this purpose more then thre hundred yeares after Christ Priestes mariage was thought verie lawfull But the English men receiued the faith of Christ in the latter time of Nero as Gildas witnesseth an olde writer and a Britan who liued in the yeare of our Lord .580 and will Maister Harding say that the thing being lawfull yet in .300 yeare togither there was neuer a Byshop maried And let Mayster Harding héere make no exception either that in those dayes ther was no Byshops of Canterbury or Sarisbury or that Gildas auctority is not good Theodoretus saith that S. Paule him selfe preached héere in his latter time Nicephorus and other moe say they receiued the fayth in the yere of our Lord 63. by Ioseph of Arimathia After this supersticion began againe to bréede then an .179 many preachers were sent for to call them againe to their former profession Whervpō Tertullian speaking of this age saith Britānorum inaccessa Romanis loca Christo fuerin◠subdita And Petrus Cluniacensis speaking of the Scots calleth them christianos antiquiores the most auncient christian men And the story is knowen how Lucius then King of England was very diligent in setting out the Gospell Thus it appeareth the true faith hath bene in Englande almost euer since our sauiour Christ died Now y t in those daies ther wer bishops in Englād it is likewise manifest When Eleutherius the Pope 177. sent preachers into England they found here .3 called archiflamines and .25 called flamines which he turned in to thrée archbishops .25 byshops Thus much then is clere that in England were Christian bishops and they might mary Now to proue that they were maried it is plaine by Gildas in the latter ende of his booke where he reproueth the Bishops their wiues and their children So this lying negatiue of M. Harding is reproued that sayth no Bishop was euer maried in England before Bishop Cranmer For the other negatiue that there was neuer B. of Sarisburie of that religion which Caluine taught it appeareth by M. Iuels Replie which sheweth that not onely in England but in all Christendome that religion was in the chiefest articles professed And yet bicause it is here brought with the suretie of M. Hardings warrant we wyll speake a little of this negatiue It is boldlye auouched of manye popish Priestes that Christianitie was placed here by Augustine which is called the Englishe Bishop He was sent from Rome and landed in the Ile of Tenet in Kent an 596. But it is alredy shewed that we had the faith of Christ long before Then what did Augustine here I will tell thée Christian Reader and I wyll tell thée that which M. Harding shall nener be able to confute He did first perswade the King and Quéene not to enforce his new religion but to leaue it fréely to men to follow if they would Afterward being made Bishop of Canterburie by consent of a Synode he thrust into that Church altars vestiments images Masses challices crosses candlesticks ▪ sensers banners processions holy water holy bread funerals tithes and such other stuffe whych before that time was neuer séene in England Then he changed their kéeping of Easter day taught them manye ceremonies in Baptisme and when he coulde not bring all men to his diet he moued great persecution against such as defended the libertie of the Church Then he receiued from Rome relickes of diuers Saintes buylt a Monasterie to Saint Peter wrought many fained miracles and so at the last he died about the yeare of our Lord .610 Now for further proofe of this that Augustine marred and not made our religion it is verye probable that we neuer receiued our faith from Rome but from the East Church First bicause we vntill Augustine came among vs kept our Easter after the manner of the Gréeke Church Now it is well knowen what mortall hatred there was for that matter so that he which was enstructed of the one would in no wyse vse the order of the other Agayne when Augustine should be sent vnto them he came backe for feare and the Britaines would not receaue him nor acknowledge anye authoritie of Pope Gregorie ouer them Which sure they would neuer haue done if they had receaued theyr fayth from Rome Thus much then followeth we had the faith of the Gréeke Church without all superstitious ceremonies of the Church of Rome and so it is manifest our bishops were then of Maister Caluines profession in the whole substaunce of their religion And so is this other negatiue of M. Harding prooued a lye This I haue sayd the more at large bicause M. Hardyng and his fellowes woulde haue vs beleue that our faith came from the Pope and Dan Augustine
Augustine speaketh not of Saint Mathew the .2 nor of Saint Andrew the .3 nor of Abdias his Maximilla the .4 nor of Abdias the .5 nor Gelasius speaketh of Abdias the .6 nor they two speak of Abdias Thus the whole being ioyned is but one true proposition yet out of it after his maner of cutting maister Harding hath carued .6 lies And thus much of lying Abdias The B. of Saris. Martial was so defaced in many places that it could not be reade Harding The .35 vntruth It could be read else hovv coulde it be printed Dering By gesse Why should not the printer haue as much liberty in printing this little olde booke as maister Harding vseth for proufe of his whole religion The Printer himselfe sayth prae nimia vetustate vix legi potuerunt for estreame age they could scarce be read Nowe where as maister Harding doth aske how then could they be printed I aske of him how Abdias was printed For of him his sorbonist Doctor wryteth he could neyther be read nor vnderstand An other might much better haue moued this doubt then maister Harding He is not now to learne what gesses may doe But howe soeuer he was printed sure this vntruth was not worth noting The B. of Saris. It is iudged by Iohn Colet and other graue men that Dionysius can not be that Areopagita Saint Paules disciple which is mencioned in the Actes Harding The .36 vntruth It is not iudged so by Iohn Colet The .37 vntruth They are no graue men that so iudge Dering These vntruthes can not be good that are made so fast nor yet so many as the maker would haue them when one is told so many tymes If this were vntrue that maister Iuell writeth yet were it not two vntruthes but one But bicause there is no remedie we will take them euen as they fall out As touching the former of these two it néedeth no aunswere Maister Harding doth not denie it but that Iohn Colet hath both spoken it and preached it then what skilleth it whether it be written his preaching is a witnes of his opinion though maister Harding say nay For this other vntruth that such other as deny this Dionysius to be the true Areopagita are no graue men he is sure no graue man that hath noted it I may aunswere this with the wordes of Saint Paule horum laus non ex hominibus sed ex deo these mens prayses are not of men but of God Maister Harding should not for his modesty sake haue noted it for an vntruth to call the godly fathers of our age graue men His belligods Popes Cardnals Friers Monkes Priestes others of that kenâ—ll haue not so much laboured in searching out the truth in fiue hundred yeares as these other haue done in fiftie But God hath giuen the increase his name be praysed for euer As touching this Dionysius whether we haue his workes or no it is a thing soone iudged How vnlike is it that the conuersion of Dionysius should be mencioned by Saint Luke in the actes of the Apostles yet he him selfe would not mencion it once in al his workes or if this might be yet what may we thinke of that that in all his booke he doth neuer so much as once name Paule May it yet be doubted whether he be that Dionysius which Paule conuerted Besides this S. Ierom making purposely a rehearsall of all ecclesiasticall wryters speaketh not one worde of this Dionysius Other auncient fathers doe neuer alleage him his owne bookes are so strauÌ„ge fansies of many secrete misteries that sure it is he is not the true Areopagita The. B. of Saris. Saint Iames Liturgie hath an especiall prayer for them that liue in Monasteries and yet it was â—erie rare to haue Monasteries built in all Saint Iames time Harding The .38 vntruth There is no mention of such Monasteries as we commonly meane when we speake of Monasteries Dering As be for Monasteries as Monasteries are to speake of the things themselues as they are in déede so to say of Monasteries as they be considered in this meaning of Monasteries so Monasteries and so forth a man should go farre that shoulde follow Maister Hardings wrangling The B. of Saris. Chrysostomes Liturgie prayeth for Pope Nicolas by these wordes Nicolai sanctiss vniuersalis Papae longa sint teÌ„pora We pray God sende Nicolas that most holy and vniuersall Pope a long time to liue But Pope Nicolas the first of that name was the seconde Pope after dame Ione the woman Pope Harding The .39 vntruth He prayth not for Pope Nicolas of Rome The .40 vntr There was no such woman pope Dering Nowe Maister Harding after he hath giuen so many offers and maketh neuer a wound he directeth his engines quite contrarie and assayeth if that he can giue the Pope a blowe Pope Nicolas sayth Chrysostome that most sacred and vniuersall Pope That is no good proufe sayth Maister Harding that he meaneth the bishop of Rome Here is a full subscription to the .4 article The authorities alleaged for the Popes supremacie are quite ouerthrowne to be called vniuersall bishop is no proufe of his supremacie Had Maister Harding wel considered it this vntruth had bene quoted some other where but doubting that this be not aunswere good ynough he letteth it go and graunting it to be sayde of Pope Nicolas therevpon he asketh this question If Chrysostome might not pray for Pope Nicolas how is the death of Moyses described in the bookes of the lawe There is no man sayth he so hardie to denie that Moyses wrote these bookes Be not afrayd good reader of these big words nor of M â–ª Har. daring All this is soone aunswered Either Eleazar or Iosue wroâ—e the .34 Chap. of Deuter. And they might well write of Moyses his death Or if Moyses wrote it he knew it by reuelation For so he himselfe wryteth The lorde hath saide vnto mée thou shalt not go ouer this Iordane Sure of a doctor of diuinitie this was a very simple question If he can shewe any such reuelation that Chrysostome haâ— of Pope Nicolas then let this be Chrysostomes Masse The .40 vntruth is concerning pope Ione who neuer did the sea of Rome more dishonesty then she hath stoode maister Harding in good stéed For both she helpeth out his Reioinder with vntruthes and maketh a great péece of his confutation of the Apologie But saith maister Harding there was no such woman Pope What skilleth it to this present matter whether there were such a Pope or no. A filthie Strumpet is good ynough for such a whoorish kingdome If there were such a one Pope Nicolas was seconde after hir Whether there were or no my profes are néedelesse my lord of Sarisburie hath resolued vs in that behalfe The B. of Saris. Now it were much for me to say that Chrysostome prayed for men by name 700. yeares before they were borne Harding The .41 vntruth I say
christo apostoli ab ipsis eorū acciperint successores We do surely beleue that that forme of wordes which are in our Canon the Apostles receyued of Christ and there successors of them If this sentence might preuaile then the case of consecration had ben cléere But it is well if the Popes friendes will not beleue him For my part I meane not to purchase him any credit Now resteth the .57 vntruth to examine whether Scotus and Innocentius doe say that benedixit he blessed worketh consecration Maister Harding standeth stiffely in it and doth aduenture his credite that they say it not and being to much inflamed against Maister Iuell he writeth with a good countenance that of al the men that euer wrote he had least cause to bring Scotus for his purpose and that he is very rashe in so doing And if thou wilt beleue him for a cleare iustifying of this vntruth he sayth that Scotus and Innocentius neuer said that benedixit worketh consecration Surely good Reader these desperate assertions might well make thée thinke that thy bishop had deceyued thée But be not yet to hastie of beliefe be simple as the done but be wise as the serpent yea euē as the Romish serpent that hath so well prouided for his yong ones His Prelates may not be accused without .72 witnesses Let not thou a good bishop be discredited with one slaūderous tongue His priestes may not be controlled of any lay man be he neuer so religious Let not thou Gods minister be blamed of an Apostata yea and as though they were not yet prouided for well ynough Pope Euaristus ordeyned that the people should not accuse them at all Yea and that whole Laterane councell vpon good warrant of that saying of S. Paule the seruant standeth or falleth vnto his lord by authoritie of that sacred assemblie they exempt them from such temporall iurisdiction Then let vs be somewhat ware in defence of a Godly Bishop that maister Hardings bolde reprehensions may not proue him faultie Scotus and Innocentius saith Maister Iuell doe say that benedixit worketh consecration That is a false lye sayth M. Harding Then vppon good tryall let the truth appeare and let vs here what the Authors themselues say Scotus in déede sayth thus verba consecrationis sunt quatuor hoc est corpus meum There are 4. wordes of consecration this is my bodye If Scotus had said no more then maister Harding had alleaged all But it followeth a little after sed haec verba hoc est corpus meum prolata sine praecedentibus non significant hoc absolute But these words pronounced without the other wordes going before do not absolutely signifie this that consecration is done Loe Scotus sayth not as maister Harding reporteth him that consecration is wrought by these foure but saith he there is no consecration if the wordes afore which are the blessing be left out And now to auoyde all vaine cauilling about these words G. Biel sayth speaking of the same matter Quid si verba praecedentia omitterentur Respōdetur licet hic Scotus sit alterius opinionis tamen hoc communiter tenent doctores quòd haec quatuor sola sufficiunt ad effectum cōsecrationis What if the words going afore be omitted it is aunswered though Scotus be here of an other opinion yet the common sentence of doctors is these foure are sufficient Here besides the manifest words of Scotus G. Biel is also a witnesse that as maister Iuell sayth this is the common opinion but Scotus thinketh that the wordes going before are necessarye If then Scotus owne wordes and G. Biel witnesse are better proufe of Scotus meaning than Maister Hardings imagination it is true that the consecration is wrought by the whole blessing And this other saying before alleaged by M. Harding must be thus qualified that in that place he saith those are the especiall words Thus is Scotus saying auouched by maister Harding disalowed by his owne plaine words and by the testimonie of Biel. Concerning Innocentius whether he thought consecration was wrought by benedixit he blessed if Maister Harding had regarded his owne credite he would not haue denied it The whole troupe of his doctours doe so alleage his opinion First Scotus saith Sacerdos profert illa verba quasi materialiter quia recitat ea sicut a Christo dicta vt patet per rationem praecedentē in Canone Christus autem quādo illa dixit non transubstantiauit panem in corpus quod probatur ex verbis illius Canonis quia ibi praemittitur benedixit Vnde dicetur quòd per illam benedictionem praecedentem consecrauit non per ista verba hoc est corpus meum Cui concordat Innocentius Concerning the thirde article it is saide that the priest speaketh those wordes as the matter of consecration bicause he recyteth them euen as they were spoken of Christ as it appeareth by that which goeth before in the Canon But Christ when he saide those wordes did not transubstantiate the breade into his body as lykewise is proued by the Canon For there it is sayde before he blessed whereof it is sayde that by that blessing he did consecrate not by those other words this is my body and of this opinion is Innocentius in his booke of the office of the Masse .3 part the .6 Chapt. and the .14 Here hast thou Innocentius auouched and his opinion confirmed by Scotus Now for the thirde point of this vntruth Where Maister Harding saith if Maister Iuell had any mo he would haue named them May it please him to reade Alexander de Ales Okam Gotfrey Albertus Biel Marcilius diuers other of his owne doctors Either he must accuse them all as lyers or there are other of this opinion Thus we sée these great exclamations whereto they fall that in one title he cannot iustifie one vntruth But whether maister Iuell had mo to alleage or no reade his defence of the Apologie thou shalt sée fo 208. The B. of Saris. Cardinall Bessarion Bishop of Tusculum writeth thus Harding The .58 vntruth He vvriteth not so Dering If shamelesse lying were punished in Loueine then no doubt maister Harding would be more ware what he wrote Now as may be thought impunity haue made him confident Let the booke be iudge of this vntruth The B. of Saris. How be it by what soeuer wordes consecration is made it standeth no◠in abolishing of natures as maister Harding teacheth Harding The .59 vntruth I teach not so Dering Certainly good reader this vntruth is very straunge M. Harding is a great mainteiner of transubstantiation in al his doing yet here to get one vntruth he is content to forsake it I doe not teach sayth he that consecration consisteth in the chaunging of natures If it be so then by consecration the nature of bread doth not chaunge into the nature of christs flesh to this I gladly yéelde Would God maister Iuell said here vntruely The
no partie which way so euer you interprete them declareth a great want of good matter to proue the thing it selfe which lieth in controuersie If these woords be not in the same place yet the very allegation of the gréeke text is a sufficieÌ„t proofe they are found in the author And therefore if false quoting the place be the greatest fault let it go for me it is not worthy no answere The B. of Saris. It was forbidden by many decrees to mynister the sacrament in priuate houses Harding The .185 vntruthe It was not forbidden Dering Untruthes may wel grow in number where one may be reckened so many times Read the .176 vntruthe The B. of Saris. M. Harding hath violently and of purpose falsified the traÌ„slation Harding The .186 vntruthe My translation is true Dering Tell on in a circle M. Harding and then your vntruthes shall neuer haue end Read the .177 vntruthe The B. of Saris. The life of S. Basil hath bene set for the fully and faithfully by Gregorie Nissene Gregorie Nazianzene Gregorie Presbyter Socrates Theodoretus Sozomenus and Nicephorus Harding The .187 vntruthe His life is not set out fully by them Dering God be mercifull vnto vs and when his good will and pleasure is deliuer vs from such wranglers Is not a mannes life set out fully when it is shewed what he hath done openly in the congregation How he hath remoued from place to place What doctrine he hath taught What diligence he hathe vsed What trouble he hathe suffred What enimies he hath had Whose companie he hath frequented What learning he hath studied What promotion he hath gotten How many yeares he hath liued And what euer else he hathe from time to time openly done or suffred All this is declared onely by Gregorie Nazianzene in his Monodia in his Oration De laudibus Basilij and in sundry his Epistles so that what soeuer maister Iuel saith he alone hath done it and that he ment so to doe it is plaine inough for as much as he entituleth his booke De vita Basilij and yet though Nazianzene had not done so muche but all these among them had written this so fully maister Iuels woords had bene true So there is nothing héere to be said for maister Harding but either he wrangleth or misse vnderstandeth The B. of Saris. None of them was so impudent once to make any mention of this pieuishe tale of M. Hardings Masse Harding The .188 vntruthe Vincentius maketh mention of it Dering Reade this tale of Amphilochius Vincentius his words and thou maist hardly think that Vincentius being so full of olde wiues fables as he is would so lightly haue passed ouer this wonderous matter of S. Basill Maister Harding him selfe who is much more temperate in such maner of miracles than Vincentius is by no meanes could let it passe without much practise of his eloqueÌ„ce By this it may be thought that Vincentius neuer knew it or if he knew it he was ashamed to write it being so manifest a lie least he should haue discredited his whole fardle of newes Thus much yet he saith that may sound toward it that God did teach Basil in a vision to offer vp sacrifice with his owne words And vpon this saying Maister Harding aduentureth the quoting of his vntruth To discharge this it were vnnecessarie labour considering the tale is so foolish yet for Amphilochius and Vincentius sakes that one of them may be founde a lier I will a little lay these authors togither Amphilochius saith the next daye after this Masse was done Basil made a golden doue to hang ouer the altar and he put the third part of the host into it Vincentius sayth Basil being at that miraculous Masse Columba aurea quae cum sacramento domini super altare pendebat c. the golden pigeon which did hang ouer the altar with the sacrament of the Lord did not moue thrée times as it was wont to doe c. Bicause a certaine deacon was talking with a womaÌ„ Héere we sée Amphilochius saith the pigeon was made the next day Vincentius saith if hong long before ouer the altar And that the tale may haue one 〈◊〉 of Vincentius office he saith at euerie sataring the pigeon was wont to moue thrice Againe Amphilochius saith there was no bodie but Eubulus that looked in at a creuise Vincentius saith there was a deacon talking with a woman and therefore the pigeon could not moue and so either one of these two Doctours make a lie and then Maister Harding proueth his priuate Masse with a lie or else Basil said Masse twice after his owne fashion and then this is no vntruth But saith Maister Harding Antonius doeth also report this Masse saying I graunt he doeth so And so doth Aesope that apes and asses spake But I trow Maister Harding doeth not beleue him no more doth any wise man his Antonius He y t list to haue y e fabler reproued let him reade the booke The B. of Saris. Maister Hardings Amphilochius saith that after Basils retourne from Pontus Ensebius knew him not Harding The .189 vntruth I assure you my booke hath it not Dering Belike Maister Hardings Amphilochius is but a patched boke But if he wil go to that other at Verona in Italie which is faire written in velem there sure he shal finde it The B. of Saris. Nazianzen saith that Basil was not Bishop of Caesarea in Iulianus time Harding The .190 vntruth Nazianzen saith not so Dering Maister Harding in his Reioinder saith thus Perhaps it is true that Nazianzen was not then Bishop of Caesarea but yet Nazianzen â—aith it not Now sure good Reader without all perhappes Maister Harding is a verie wrangler that when he can not denie the thing yet will stick so dainely vpon the words But say M. Har. what he say wil both Nazianzen al other writers which do speke of Basils doing doe beare witnesse of this matter Nazianzen reporteth how vpon dissention betwene him Eusebius he went into Pontus And when Valens for y e furtheraÌ„ce of Arrian heresie came to Caesarea and vexed much the faithfull Nazianzen was sent to Basil to call him home for the aide of the church vpon which returne he was reconciled to Eusebius in like authoritie gouerned the church Now this being done in the time of Valens who was after Iouinian and Basil yet no Bishop is it not then plaine that Amphilochius is a lier which sayth Basill was Bishoppe in Iulians time which was Emperour next before Iouinian Yf there were no more to say but this yet this would proue Maister Harding were impudent in this vntruth But Nazianzen speaketh yet more plaine he saith Basil was made bishop in Eusebius roome after the death of Valens about the yeare of our Lorde .380 And for an vndoubted proofe that he was no Bishoppe in Iulianus time Basill him selfe writeth that he was made chiefe of the church of Caesarea when the Arrian
heresie was in the greatest rage which was after that Valens hadde raised the great persecution for it And this also thou shalt finde written in Socrates Now these authorities standing thus as thou shalt finde them by examination what will Maister Hardings perhaps excuse him Sure that these manie vntruthes stande vpon no grounde but his impudent facings The B. of Saris. Maister Hardings Amphilochius saith that Basil foretolde the death of Iulian Theodoretus saith it was one Iulianus Sabba and not S. Basil. Harding The .190 vn Theodoretus saith not that Sabba foretold it The .192 vn ▪ He saith not that Basil did not tell it Dering Maister Harding hath but a little way to go and hath yet a great manie vntruths to make Therfore taking good holde in time in these words Sabba foretold it and not Basil he picketh it two vntruths One that Sabba tolde it not the other that Basil tolde it He might with as much facilitie haue made the thirde that and is a coniunction should couple two wordes and sentences together But here by the way note that Amphilochius telleth a fowle popish tale an ilfauored vntruth which Maister Harding thinketh good to skip ouer for shame and with a good courage goeth forward making the reader beleue al is wel Reade the Replie Fol. 83. Now to these vntruthes If Sabba dyd foretell the death of Iulian then notwithstanding Maister Hardings numbring yet Basil foretolde it not Then héere is the controuersie whether Theodorete saith that Iulianus Sabba did tell it first Then reade the place and thou shalt finde it thus When Libanius doeth aske of Sabba what the Carpenters sonne was now a doing Sabba aunswereth that the maker of the worlde whome he in mockage dyd call the Carpenters sonne was making sandapilam a héere to carie dead bodies and sone after the Emperour dyed Then it foloweth in y e next chapter that the same day that Iulian died Resciuit cecidisse Sabba knew he was dead and tolde it vnto his felowes Now iudge who was the first teller of these newes before the Emperour was dead Sabba tolde Libanius his beare was a making the same daye that he died he tolde it abrode Now Basil being then not present with the Emperour as likewise Sabba was not but did know it miraculouslie how could S. Basil tell it before him No doubt good Reader when Maister Harding made two vntruthes of this he had either slender iudgement or verie yll choise The B. of Saris. Maister Hardings Amphilochius saith Nazianzen was present at Basils death Nazianzen him selfe saith he came afterwarde Harding The .193 vntruth Nazianzen saith not so in his Monodia Dering Maister Harding saith in his reioinder he will not denie that this is true Reade his booke is not this a strange matter y t he noteth that for an vntruth which he will not denie but it is a truth Yf he haue no thing to say but that it is not in his Monodia what skilleth it so the thing be truely reported whether the place be noted at all or no I doe easely graunt that Maister Iuel may be well deceiued in keping iust reconing of bookes and chapters but that is a slender fault when he reporteth all that is written truely Now to proue that this is true and that Nazianzen was not at Basils death it is manifest that he was at Arianzum his owne patrimonie and made his Epitaphe and oration vpon Basil one whole yeare after Basil was dead And whē he hadde done he went home againe as it is sufficiently proued by Grigorie Nissene And Gregorius Presbiter doeth witnesse the same that Nazianzen came long after that Basil was dead thus graunting that it be not founde in Nazianzens Monodia yet by other good witnesse Amphilochius is proued a lier Now for misnaming the place alleaging the authoritie truely I shall néede to make no longe aunswere The fault is so small that it doth excuse it selfe The B. of Saris. Maister Hardings Amphilochius is so impudent to say Nazianzen came in all hast and saw the blessed bodie and fell vpon it when it was buried Harding The .194 vntruthe Amphilochius saith not he fell vpon him vvhen he vvas buried Dering In this vntruth is nothing but a little wrangling about this saying when he was buried Which wordes whether they be in Amphilochius or no I meane not yet to go to Verona and looke Sure it is he could not fall on him when he was couered with moulde and sith the matter is no weightier let it rest for me Now Maister Harding skippeth ouer one other lie and maketh no defence of Amphilochius writing it but leaues that altogither vntouched for a testimonie what him selfe thinketh of Amphilochius After all this a doe about him he giueth him ouer with this round conclusion be he as he is I neither defend him nor condemne him he is ashamed any further to defende him bicause he is a shamelesse lier and yet he wil not condemne him bicause he maketh a tale for Maister Hardings Masse In the meane season we haue some gesse what the author is when his great friendes dare not defend him Now Maister Harding skippeth ouer two leaues at once and so draweth to an ende The B. of Saris. Chrysostome saith some are called and some are brought to receiue with the Priest diuis 34. Harding The .195 vntruth Chrisostome saith not so Dering If M. Harding did now begin his wrangling it were peraduenture requisite more at large to blame it but bicause it is common y e reader I trust is alredie forewarned to beleue nothing that he saith without some other witnesse Therefore his credit being thus broken the proofe of this vntruth being so slender there is no great daunger least any man should take hurt by it I will omit therefore further proofe of Maister Iuels saying and I onely require to consider this maner of vntruth Thus Maister Iuel alleageth Chrisostoms words Some are called some brought to receiue with y e priest That is not so saith Maister Harding they are not called to receiue with the Priest This then must be iudged by Chrisostome he writeth thus The Deacon standing vpright in the sight of all the people c. Some he calleth to communicate and some he putteth off Now how can any indifferent man say ▪ that Maister Iuell misreporteth these wordes But so it is Maister Harding hath shut from him all indifferencie and doeth let affection miserably blinde his vnderstanding and by that meanes hath espied this vntruth and the vntruth is that Chrisostome hath not these wordes with the Priest but they are Maister Iuels owne addition But what meaneth he Doth he think the people did receiue without y e priest or if they did not when Chrisostome saith they were called to receiue how is it vntrue to report his saying they were called to receiue with the priest Doe these vntruths néede many words to