God God for his mercies sake once turne him agayne For now he doth nothing but hatch Cockatrices egges and weaueth the Spyders webbe Harding ¶ You seme to maruail how I became so perfite a Catholike in so shorte a time As you say I preached the contrary many yeares wherin you say vntruly For neither preached I ful two yeares and that not many Sermons neither was I priest before Quene Maries time So you pretend it to be an impossible thing that in seuen daies for of that tyme you speake more then once I should reade ouer all the Scriptures Counsels and Doctours as though a man by Gods speciall grace could not be turned from errour to truth whose hart was not stubbornlye set to mainteine a part nor yet drowned in manye errours vnlesse he first read ouer all bookes of Diuinitye What meane you M. Iewell Wil you appoint God a tracte of tyme to work in when he toucheth the hart of maÌ„ S. Ambrose could haue taught you to iudge otherwise wher he saith Nescit tarda moliminae sancti spiritus gratia Dering Now Maister Harding in a long discourse commeth again to his former matter and as the Poet saith sopitos suscitat ignes stirreth a broade againe the fire that was well raked vp and telleth vs a new cause of his tourning and that was Gods secrete inspiration and therto alleadgeth the sayings of Ambrose and Leo and the exampels of Elizeus Paul and Mathew As touching the grace of the holy Ghost I must needes confesse it néedeth no protracte of time It may make in one moment of a plough man a Prophet of a persecutour an Apostle of a Publicane a Disciple But shall Maister Harding therefore think that by the same spirit he was made of a preacher an apostata And for further proofe of this he telleth vs when he was made priest as though he had taken the charecter of the beast and fallen downe and worshipped hir by the mocion of the holy Ghost Better had Maister Harding stoode to his other causes that longer yeares gaue him more vnderstanding or the change of the Prince chaunged him or else he was conuerted by prayer then to make the holye ghost author of his euill doing But O miserable state of that man that shoulde be plunged thus in errours and yet séeth not his sinnes Such confidence had the Iewes in al their fornications that being stirred to repentaunce would deny their euill doing and saye wherein shall we returne Harding ¶ And why doe you charge me with the suddaine change of seuen dayes Was it not one whole yeare after king Edwardes death before I came in pulpit And did I not of myne owne accorde without all compulsion or request of others simply and fully acknowledge and confesse my former ouersight and errour Was not all the vniuersity of Oxforde witnesse hereof O Maister Iewel I doubt not but by that my voluntary and humble confession I haue put the Diuell to silence thorow the same He shall not haue power to obiect vnto me myne errour before Christ our Iudge in that dreadfull daye Dering Now least for all this trifling we shoulde accuse M. Harding of rashnes in fine he bringeth a whoole yeares deliberation But Lord what manner of defence is this After so long reasoning to proue nothing Was all this defence of a sodaine chaunge to excuse the thing hee neuer committed This was the first cloke for his turning If it shadowed it well why did he cast it of If it did not why doth he take it now againe Cast it away Maister Harding if you be happy your tourning and all and yet againe turne once for the better you haue not put the Diuell to silence with this turning our Lord deliuer you from him It is he that walketh through drye places and when he can finde no rest returneth thither againe from whence he was driuen out and as thoughe he had found you sweapt and garnished so after made his ingredience in your seuen folde wickednes You say Maister Iuels malice doeth séeme to passe the malice of the deuill But it is ynough for the Disciple to be as his Maister is and the seruaunt as the Lord. If they haue called the Maister of the house Beelzebub how much more them of his houshold The authority here brought of S. Cyprian is to little purpose But had you better considered that Epistle you would with better aduice haue spared the reuerence of that good Bishop You know what his name doth signifie And S. Cyprian saith this alwayes is the worke of the deuill that he should be lye the seruauntes of God and with false opinions gloriosum nomen infamet slaunder their glorious name that they which are very shining in the testimony of their owne conscience might be defiled with other mens reporte Wel God graunt vnto you according to Maister Iuells prayer Harding ¶ But what meant you Maister Iewel of all men thus vncourteously and with all verye falsly to deale with me Dering After all these deuices in defence of his owne dooing he fashioneth a new inuention against his aduersary and in long examination of his whole lyfe he hath espied in him once a little going back and of that would faine make a couer to hyde his owne apostasy And that this péece of the Epistle may be all lyke in it selfe he maketh the first entry with an open lye and saith Maister Iuell hath reported falsly of hys turning But the world is witnesse both of Maister Iuels saying and Maister Hardings doing But he goeth forwarde and asketh Maister Iuell this question Are not you one M. Iohn Iuell that once subscribed to certaine articles c. Why bringeth M. Harding this This is confessed in his aunswere to Doctour Cole Therfore I graunt Maister Harding it is euen he that when the anointed of the Lorde was taken in your â—ettes vnder whose shadow he shoulde haue ben preserued among the heathen he was scattered among the other shéepe till God turned his hand vpon his little ones to cary forth his name among the Gentiles But marke good Christian reader what this man hath espied in this Bishops lyfe He did once subscribe in S. Maries church in Oxford did not all Christes Disciples once forsake him in Ierusalem Did not Peter dissemble at Antioch Did not Paule shaue his head at Cenchrea did he not circumcise Timothy at Lystra Haue not all the serauntes of God Patriarches Prophets Apostles and martyrs done as much Is this the greatest fault you can laye to that good bishop that for feare of your tyranny he did ones write Iohn Iuel God be praysed that hath so directed y â— course of his seruant and God send vs all his spirit that do professe his Gospel that our liues may so answer our profession Now touching those disputations at Oxforde where Maister Harding saith the vttermost was heard that could be brought on our syde that is one among his other
Romains was written about the beginning of the raigne of Nero and the yeare of our Lorde .56 at which time Peter was not at Rome as may be proued aboue all gesses and coniectures out of the worde of God First he saluteth diuers by name and yet he speaketh not of Peter a sure profe that Peter was not at Rome Againe he saluteth Andronicus and Iunia with this especial note which are notable among the Apostles and were in Christ afore me How muche more occasion had Paule thus to salute and commende Peter whome he calleth other where a piller of the Church and who was not only before Paule but before all men sauing Andrew his brother called to be a disciple Nothing may be here answered but that only which is true Peter was not at Rome If these reasons seme not strong inoughe then good Reader loke in the .15 to the Romaines thou shalt haue an other which by no meanes may be shifted off Thus he wryteth I enforced my self to preache the gosple not where Christ was named least I should haue built vpon an other mannes foundation but as it is vvritten to vvhome he vvas not spoken of they shall see him and they that heard not shall vnderstande him Then he addeth therefore also I haue bene oft let to come vnto you by which words it is manifest they had but weake maintenaunce of their faith and the true Disciples had no long continuaunce among them But how could this be if Peter were .25 yeare Bishop there Again he saluteth the houshold of Narcissus which Narcissus saith Ambrose vvas Presbiter eius ecclesiae a chiefe ruler in that churche and hovv coulde Paule here haue forgotten Peter being Archpresbiter the chiefe of all rulers and Pope himselfe Thus are vve past .xj. yeare of this Bishoprike and yet vve can not once finde S. Peter in his diocesse In the yeare of our Lord .58 and the seconde of Nero Paule commeth to Rome and then Peter is not at Rome as appeareth by this saying of the Scripture vvhere the chiefe of the Ievves in Rome speake thus vnto Paule We vvill heare of thee vvhat thou thinkest for as concerning this secte vve knovve that euery vvhere it is spoken againste Then vvhen Paule had preached vnto them and some beleued and some beleued not The text saith vvhen he had said these the Ievves departed and had great reasoning among them selues Is it possible that Peter should now haue bene thirtene yeare bishop and yet the chiefe of the Ievves that vvere there vvhen Paule came had scarce any vnderstanding of Christ â–ª They may beleue it that vvill nedes be deceiued Tvvo yeare after this vntill the yeare of our Lorde 60. the fourthe of Nero Paule abideth in Rome All vvhich while vndoubtedly Peter came not once there as may plain appeare if thou reade the Epistles vvhich Paule vvrote in Rome To the Galathians he speaketh muche of Peter and of his conuersation vvith him about tvventy yeares paste but of his present being at Rome not one vvorde and yet he speaketh of him to this purpose to get the more credite vnto himselfe vvhy then doeth he not name him as novve present vvith him In like case vvryting to the Philippians he beginneth his Epistle thus Paule and Timothie vvhy coulde he not heere haue begon Paule and Peter Nay what folly vvas it to bring Peters testimonie many yeares past vvhich novv might be doubted of vvhen he might haue had his present and most certaine vvitnesse vvith subscription of his ovvne hande to confirme his doctrine Againe he vvryteth thus vnto the Philippians that many brethren in the Lord vvere boldned through his bandes and durste frankely speake the worde if bandes would haue made them faithfull no doubt Peter had long before confirmed them surely he would not haue shronke neither for chaines nor prisones It is his owne doctrine that heere vnto we are called he coulde not so sone haue forgotten his owne good councell Againe Paule wryteth he had no man like minded as Timothy was how coulde this be if Peter had bene there Againe he wryteth he had only Aristarchus his prisone felow sure Peter would haue bene in prisone too if he had bene in Rome Againe Marke and Iustus are onely my felow workers and shall we thinke that Peter was now bishop yet would not helpe Paule in preaching Read ouer all Paules Epistles written in Rome and if the spirite of truthe be within thee thou wilt say Peter was not in Rome yet now he shoulde haue bene euen in the floure of his bishoprike Nowe are there only lefte ten yeares behinde in which likewise it shall appeare whether Peter were in Rome At the latter ende of this ten yeare Anno Domini .7d Neronis .14 Paule commeth againe to Rome and is againe imprisonned whence he wryteth his seconde Epistle to Timothie as Ierome and Eusebius and diuers other doe thinke Then Peter is not in Rome Only Luke is vvith me saith S. Paule if this be true vvhere then vvas Peter Shall vve thynke he vvoulde not once see Paule a prisonner Againe at my first aunswering no man assisted me but all forsoke me O vnthankefull vvretches and deseruing yll of Peter that vvoulde novve thinke Peter vvere Bishoppe But heere are nowe nine yeares in the meane season in vvhich it is sone proued Peter coulde be no bishop Paule reioysed that he had escaped out of the hands of Nero. But what needed he if that Peter could set quietly bishop Seneca wryteth secretely epistles vnto Paule and Paule vnto Seneca but neuer a worde of Peter Nero made proclamation that no man shoulde speake either to Christian or to Iewe and howe coulde then Peter be bishop Nero when he had set the Citie on fire in the .9 yeare of his raigne to auoid the enuye of so great a mischiefe he layde all the fault vpon the Christians whereof Tacitus that wicked heathen wryteth thus Repressa in praesâ—ns exitiabilis supersticio rursus â—rumpâ—bat That wicked superstition that was now well repressed sprang vp againe But is it like if Peter had bene then bishop that christianitie shoulde haue bene so quenched that no man did scarce remember it But be it that all this were true let Peter become vnfaithfull let him forget to professe Christ and feede his flocke were he neuer so vnthankfull yet sure he coulde not be then bishop of Rome For in the .10 yeare of his raigne Nero made suche great persecution of all Christians that in no place they coulde be sure but euery where were drawne forthe vnto moste shamefull deathes and this persecution continued .4 yeares without intermission and how vvas Peter then a bishop They had beastes skinnes put vpon them and then were weryed with dogges they laide them on heapes and burnt them to giue light in the night time they hong them vp quicke vpon gibbets they practised all kinde of
is méere to vnderstand but that we vnderstand according to sobrietie as God hath delt to euerye one the measure of fayth and we prophesie according to the proportion thereof sith the Scripture may not be interpreted by other spirit then it hath bene deliuered For as no man knoweth the things of a man saue the spirit of man which is within him euen so the things of God no man knoweth saue onely the spirit of God As for the exposition of the holy Fathers and Doctours the same holy Fathers and Doctours them selues haue taught vs soberly and with reuerence to leaue them if in any wise they thinke other then the truth reporteth Neither yet of counsails haue we any fore iudged senteÌ„ce to be led by the counsel of Nice or Areminum but confer matter with matter cause with cause reason with reason according to the scriptures And vppon this ground we more esteme one laye man bringing scripture for his defence than a whole assemblie without the like assuraunce For were it not extreme madnesse vpon the credit of men to goe carelesse in the mire we knowe not whether sith the thinges are written whereby we may liue Euen as our sauiour Christ gaue aunswere to him that sought life referring him to the scriptures and asking what he read so we vpon those scriptures haue buylded vp our church wherin we haue rather chosen to be dore kéepers than to dwell in the prowd palaces of vngodlie buildings But here M. Harding crieth out for the Apostles constitutions and with rumours and heresies deceitful traditions bringeth battred weapons against our Church walles But alas infelix puer atque impar congressus Achilli O vnhappie child and vnméete match for Achilles This ordinaunce is but quilles these pellets are but paper this powder is but winde and all these engines are but rotten wood Thanks be to God that hath made vs our dwelling places and indewed vs with hope that shall not be confounded We haue left to walke in their slipperie wayes we haue left of to go after them in their vnfruitfull iourneis we haue left of our gaping so long after flyes would God Maister Harding you would so tourne from your follie but you are drounken though not with wine and you stagger though not with strong drinke for the Lord hath couered you with a spirit of slumber and hath shut vp your eyes Concerning traditions I saye breifly such turning of deuises shalbe estemed as the potters claie yet meane I not this of all but of popish traditions of forbidding mariage commaunding to abstaine from meates which S. Paule sayth is the doctrine of Deuills of lying Legendes which are the tokens of Antichrist of massing garments which for all new gloses muste néedes signifie the loking for of a new Messias To be short of all such traditions rites worshippings as at this time set forth the superstition of this romish seruice concluding this place with S. Paul Phil. 4. what so euer things are true what so euer things are honest what so euer things are iust what so euer things are pure what so euer things pertaine to loue â–ª what so euer things are of good report if there be any vertue or if there be any prayse thinke on those things which you both learned receiued and heard sene in me those things doe and the God of peace shalbe with you Nowe he that can bring most auÌ„tient profe what these traditions were it is best reason he should be beleued Speake now for your churche Maister Harding and if you winne for my part I will yeld Speake out therefore alowd and tel vs your witnesse names Ignatius Martialis Abdias Hippolitus Amphilochius Leontius Dyonitius Olde witnesses sure euen moulded with their manie yeares yet such is your fortune euen these are to yong Call for your Clemens the Appostles felow yet he will not serue Ther is one commeth aganist them longer of continuance more trauailed in the world yet not worne with his yeares nor wâ—ried with his labour he is as good as Moyses his eyes are not dimmed nor his naturall force abated he is like vnto Caleb as strong now as when his Moyses first sent him as strong as he was then euen so strong is he now for warre or gouernment a companion of S. Paules iourneis whose prayse is in the Gospell thoroughout all Churches who saluted the Collossians who onelye was with Paule at Rome the .xiii. yeare of the raygne of Nero though you say Peter was then Bishop an excellent Phisition and one that can cure the very hardnes of your hart If you care not for hys commendacions yet regarde his name I doe meane S. Luke the holy Euangelist Let vs stande to his iudgement what were these traditions These traditions sayth he are the Gospell and the Actes which I wrote to Theophilus For these are his very woordes It séemed good also to me most noble Theophilus as soone as I had searched out perfitlye all things from the beginning to wryte vnto you thereof from point to point All these things thus exactly written he receiued onely of his Maister Paule And therfore as it is thought the same Apostle speaking of S. Lukes writing calleth it his owne Gospell So that what so euer Luke reporteth not written by S. Paule it is Paules preaching and that is his tradition yea euen from poynt to poynt O maister Harding you thinke not reuerently of the spirite of God if you can imagine that S. Luke after such a promise vnto Theophilus pretermitted anye thing that séemed necessarie there is nothing sufficient if this be not sufficient And yet there is an other witnesse more auncient then Luke and yet more fresh then all your withered Doctours and that is S. Paule him selfe who in the .xv. to the Romaines as maye well be gathered saith that he wrote vnto them that same that he preached Now sith we haue so sufficient warrants call vs not into law for reiecting your dreamings but acknowledge we say truly in deniyng that Churche whose faith you professe to be the catholike Churche For a briefe aunswere to your order of Bishops I say it is a token that maye faile in the Churche or else was there no Church from the death of Christ till S. Peter was a bishop and so like in all vacations of Popes be they long or short The church must be tried by the woord of God Let Augustine be the Iudge Epist. 166. and Chrisostome vpon Mathew hom 49. Now for the better discharge of Luther and Zuinglius which in Gods cause haue bene Symeon and Leui to reueÌ„ge the adulteries of Sichem I wyll laye foorth your argument and make it no woorse then it is S. Augustine saith if the order of Bishops may prooue the Church there was neuer yet Bishop of Rome a Donatist ergo saith maister Harding ther must néedes be an open succession of Bishops Let who wyll be
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
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
denieth that councell to be general bicause there was not gathered together I know not how many Bishops out of christendome But if M. Harding had marked it better he should haue knowne it well inough that general might be applied onely to those twelue which he saithe were there gathered together If they did all well agrée sure that councell was more generall than their Chapter of Trident. If he will force the worde Oecumenicall there is no Counsell that euer was so generall If he will any thing restraine it why may he not bring it downe yea euen to twelue This vntruthe is but a cauil and if it were graunted yet were M. Harding neuer the neare his priuate Masse But bicause he saith so constantly that that Counsell was but of .xij. Bishops in Spaine as Peter Crab also noteth out of Isidorus it is more I thinke than he is able to proue for it is knowne that the Churche of Caesar Augusta Asturica Augusta an other Citie in Spaine and Emerica Augusta a Citie in Portingall ioyned in al matters and were of one felowship so that counsaile of the other xij Bishops had more ouer the consent of their great Cities This Caesar Augusta it self otherwise called Numantia was so populous a Citie that it kept war .xiiij. yeare with the Empire of Rome It was a Citie of so muche worthinesse for religion that what so euer had bene determined there the consent might well haue bene called generall Prudentius dothe séeme to glory that it was his Countrey In the time of Dioclesian and Valerian a great many of Martyrs were there put to death This is a very pore wrangling when sundry forain Bishops met in suche a Citie to denie their Decrées to be agréed on in generall Counsell The B. of Saris. He saith the thing that we receiue is no bread but so Tertullian saith not His words be these thy husbande will thinke it only bread and not that bread that it is called Harding The .116 vntruthe I say it not loke better on my words The .117 vntruthe These are not Tertullians words Dering If looking better on M. Hardings words wil helpe the mater we will not let for that Marke good Reader and loke diligently these are his wordes The thing reuerently and deuoutly receiued before other meates is not bread as the infidels then and the Sacramentaries now beléeue Looke well good reader and for M. Hardings pleasure looke againe doeth he not say it is not bread How is this then vntrue Nowe must I desire thée againe to loke diligently and if thou mark well thou shalt now heare of suche a distinction as in all this booke of distinctions there is none suche I say saithe maister Harding it is not bread I say not it is no bread there is great difference betwéene not bread and no bread Sure if thou looke not maruellous narowly thou wilt neuer vnderstand this distinction For my parte I would surely haue said it that which was not bread had bene no bread and that which was no bread had sure bene not bread and if it were not bread it could not be any bread and if it wer some bread then were it not no bread But let not bread be some bread and no bread be not bread and nothing be not any thing and not any thing be some thing As touching maister Iuell that good simple Bishop I dare sweare for him he neuer knewe of this distinction and so he is wrongfully charged with this vntruthe Yet least maister Harding shoulde please him selfe too well I must forwarne him that I can not alow well of this distinction If he be well aduised this is a Logike rule Aientia negantia acerrime inter se pugnant No things are so contrary as the affirming and denyall of the same thing But panis non panis bread not bread are contradictorie not panis nullus panis bread no bread Therefore maister Hardings saying that no bread dothe signifie more than not bread may séeme to haue no Logike and to speake not very wisely And sure I muse how he could be ouerséene in this considering the substaunce of it is in supposition about which his friendes haue wasted many good houres If he haue forgotten their Doctrine let him remember the verse Particulare prius facit o generale secundum But it may be that maister Harding and his friendes as they haue straunge deuises so they goe about to make newe Logike no doubt they are at some conspiracie For maister Nicholas Saunders whome his friendes thinke some body maketh this very distinction in his fourth booke of the Sacrament and with this common conceite of not bread and no bread would faine haue an vntruthe against maister Iuell And is it possible that these men should agrée in so great a folye if they laid not their heades together Well God be thanked their generall councels conclude very vnwisely Now resteth this other vntruthe about Tertullians wordes which as maister Harding saith are falsified bicause breade is not in the latter ende of the sentence as master Iuell doeth alleage them Tertullians wordes are these Non sciet maritus quid secreto ante omnes cibum gustes si scierit panem non illum credet esse qui dicitur Héere saithe maister Harding illum must not be referred to panem and thereupon he quoteth his vntruthe Euen as he did before for want of Logike so it may be thought he doeth héere through want of Latine Illum saith he is not referred to panem and yet the Grammarian saith the adiectiue must be alway referred to a substantiue except it be put substantiuely in the Neutre gender Now if master Harding can not make illum the Neuter gender nor yet finde any other substantiue in the sentence than panem then his Grammer hath as euill hap as his Logike and this is no vntruthe The B. of Saris. The translating illum him meaneth that it was the very person of a man which the woman had in hir hand Harding The .118 vntruthe It was the person of Christ God and man Dering What meaneth M. Harding to wrangle When M. Iuel saithe he meaneth the persone of a man to be in the fourme of bread can M. Harding vnderstand it of a mortall man Or is the controuersie betwene vs whether in the sacrament be any earthly mannes body If M. Harding would haue let scape this vntruthe no man would haue gathered this absurd sense of M. Iuels saying And yet if we would examine it what manner of vntruth is this where it is said it is a mans body to note it as vntrue and say it is Christes body bothe God and man If it be so yet is it a mannes body vnlesse we deny our sauior Christ to be perfect man suche vntruthes are sone answered The B. of Saris. The story that S. Cyprian reporteth as it sheweth the maner of keping the Sacrament so it seemeth also to shew that
of heauen gate Vrbanus saith that the sentence of a Bishop is greatly to be feared yea though he 〈◊〉 wrongfully and so consequently would makâ— God an vnrighteous Iudge that should ratifie an vniust sentence Such wicked doctrine these epistles doe conteine so vnlearnedly they be written so vnwisely the same words are fathered vpon diuerse men and which is a sure token that they be couÌ„terfet they are not mencioned by any auÌ„cient writers Yet saith Maister Harding these Epistles are authentical But let him say so still As that saying is vntrue so this vntruthe is impudent where he saith that Gracian doeth not witnesse that these Epistles haue ben doubted on The B. of Saris. The decretall epistles manifestly depraue and abuse the scriptures Harding The .140 vntruthe They doe not so Dering Now M. Harding is in his biasse He makes vntruthes at auenture and for want of good proofe he falls to railing This pelfe saith he may serue for your pulpit when you want better stuffe This to disproue y e decretall epistles is to minister like But thus to stand rayling when one hath no reason is to like a Louanist More modest behauiour in so meane learning would better stand with honestie This vntruth is sufficiently proued before The B. of Saris. Anacletus commaundeth that all bishops once in the yeare do visit the entrie of S. Peters church in Rome which they call limina Petri. Harding The .141 vntruth He commaundeth no such thing concerning Peters Church Dering This vntruth doeth rise vpon these wordes limina Petri whether they signified Peters church For Maister Harding graunteth that now they signifie the Church but then they signified his graue Here it were reason before we beleue him he should tell vs how long limina Petri did signifie the buriall place and when it left his graue and became the name of his church who gaue it to the graue and who toke it from it Undouted proues must be had for so incredible a matter It is a straunge case for things to lose their names and if it be done as sometime it chaunceth it is by the coÌ„sent of whole couÌ„tries regestred by diuers authors If in this case we sée like authoritie we will alow the better of M. Hardings saying Graues as it may be thought were neuer called so churches had that name long before Peters time Religiosa deorum limina saith Virgill the holy temples of the Gods Calixtus the Pope saith Ecclesiastica limina meaning the church Hereby it appeareth that limina Petri was Peters Church And Nauclerus writing of Totilas more than a thousand yeare agon saith Cum ad beati Petri limina peruenisset meaning when he came to Peters Church Now let Maister Harding shew that it signified the graue ere he require credit Yet what if it did so Is it not al one superstition to visit y e graues of godly men to visit their temples Is either of both commaunded by the Lord God In this vntruth Maister Harding sheweth little matter against Maister Iuel and lesse good diuinitie in him selfe The B. of Saris. Fabianus writeth of the comming of Nouatus into Italie And it is clere by S. Cyprian and by Eusebius that Nouatus came first into Italie in the time of Cornelius which was next after him Harding The .142 vntruth It is not cleare Dering To an Owles eyes the clere Sunne bringeth darkenesse to one that will not vnderstand there is no sentence plain When God shal open Maister Hardings eies he wil then sée better These are Cyprians wordes vnto Cornelius speaking of Nouatus A te illinc prohibituÌ„ ab ecclesia cum venisset c. Of thee he was forbidden the Church when he came c. And it foloweth with such spirite as became a Bishoppe whereby it appeareth he was then also Bishop What can be sayd more plaine It foloweth further Cum animaduertisâ—em te minis atque terroribus eorum qui venerant esse commotum c. WheÌ„ I perceiued that thou weart moued with the feares and threatnings of those that came with him Then belike Cornelius was there before And Eusebius speaketh at the same time of Cornelius and calleth him Vrbis Romae Episcopus the Bishop of the citie of Rome and this also appeareth by Sozomenus that the first conflict of Nouatus was with Cornelius Therefore Maister Harding might easely haue séene this had not eyther his eies ben anointed or he disposed to wrangle The B â–ª of Saris. Neither S. Ierome nor Gennadius nor Damasus euer made any mention either of such epistles or of any such decrees Harding The .143 vntruth Damasus maketh expresse mention of such decrees Dering This is an expresse vntruth as many other are which Maister Harding frameth Damasus doeth speake of certaine decrées which were made by these Popes and that we may easely graunt but that he mencioneth these epistles or reciteth the decrées in those wordes that is not shewed And it may easely be that he who made these epistles would gather some decrées founde in other bookes This is a small proufe againste so many manifest arguments The B. of Saris. By Soters decree it is lawfull to say Masse hauing onely two in his companie Harding The .144 vntruth This decree speaketh not of companie present but of two to make aunsvvere Dering There is belike some subtile distinction in this vntruth For as the wordes lye they are somewhat obscure Of this I am sure seing Maister Iuel saith that Soters decrée requireth only the companie of two and Maister Harding sayth it requireth two to make aunswere if it may any way be proued that they that aunswere the Priest be in his companie then this vntruth is sone discharged As touching Soters owne decrée the words are plaine that no man shall say Masse without two persoÌ„s and to take away this cauill about two to aunswere and to verifie Maister Iuels wordes the title of the decrée is this Except he haue two preseÌ„t let no Priest presume to say Masse Now what néedeth this wrangling about the aunswering if there be two present they must nedes aunswere The B. of Saris. S. Augustine and S. Ierome haue recouered that that the people of Rome euen in their time vsed to receiue the Communion together euery day Harding The .145 vntruth Saint Augustine and Saint Ierome doe not report so Dering This vntruth hath ben made now thrée times by Maister Harding It is the .83 the .133 this the third Augustine saith some receiue euery day some certaine dayes Ierome saith the like Reade the place thou shalt not be deceiued Read more of this vntruth in the places alleaged The 83. .133 vntruthes .155 vntruth The B. of Saris. This word solennia which is here vsed semeth to import a solemne companie or resort of the people And yet this Soter requiring to this action onely the companie of thre persons neuerthelesse calleth it Missarum solennia Harding The .146
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
cheyned in such bandes of yarne Hardyng ¶ But as it is certayne you will faile in proofe of your church of the Caluinists so I doubt not but the world ere it be long shall see how weake are the other partes of your doctrine A man would thinke who hath herd or read your Chalenge that either you were well furnished with substantiall learning to defende what you tooke vpon you or that you were a man of passing impudencie or of extreme madnesse Your Chalenge was aunswered you haue replied What you could doe in this Replie you haue done What helpe might be had among that whole side you haue not wanted Schoole maisters Greke readers Lawyers Canonistes Ciuilians Summystes Glose searchers Diuines of all your sortes and all others that could do ought haue put to their hands The whole forces of your side into your booke are brought together God be thāked for it All shall turne to the ioyfull victorie of truth and to the glorie of God and to your owne confusion at length Dering Now M. Harding as though you had gotten the victorie you do vntimely blow vp the triumphe hasting as it séemeth to Paris to syng Te Deum for the battell of Aging◠court wyth an odious rehersall in your manner of eloquence of Schoolemaisters Gréeke readers Lawyers Canonistes Ciuilians Summystes Glose searchers c. with whom as with Maister Iuels helpers like the lusty gréene Knight you wyll néedes encounter But why doe you vse such vntrue demeanour to iudge of any other by your owne doing Touchyng this Reply against which such a troupe haue sent out theyr papers I speake as I haue sure knowledge that if all these were helpers yet doth it not shame the doing If it be maister Iuels owne in good proofe in elequence in memorie M. Harding is farre behind him And for further declaration of this they that haue séene the former aunswere this Reioynder do know that if M. Harding cōfesse it he hath taken by force if not he hath stolne of his cunning But saith M. Harding this Chalenge was aunswered I graunt he hath written when the offer was once made vastis cum viribus offert ora Dares he for his part hath done what he could But saith he you haue replied O maister Harding why did you not before consider the fame of the Chalenger Why saw you not those tokens of victorie hanged vp in hys houses Though during the silence your aunswere did séeme so plausible yet now this replie hath shadowed all your prayses your tentes are spoyled your defences are weakned your holdes are ouerturned and your Captaines slaine Iames and Chrisostome do say no moe Masses Dionysius hath renounced the ordering of Angels Clement hath no more acquayntaunce with the Apostles Hippolytus beginneth with enim Abdias is a Lyar Amphilochius is a Dreamer your Massing or rather masking Priests are sought for and beholde women boyes children laymen fables dreames and visions your Church and Minister for your halfe Communion and they are deathbeds sickfolkes infants and madmen Proofes for your Lattin seruice and surmises gesses coniectures and likelyhoodes In your supremacie he hath marked your wandrings and seldome or neuer he hath founde you in the right way In the other Articles he hath opened your forgeries layd abroad your fallacies vntied your cunning knots losed euerye ioynt and your aunswere is fallen What resteth now but that you bewéepe your faire Turnus and cry wyth the pensiue Father gnate vbi forma vitens niueaque in fronte Serenus ille decor O aunswere aunswere where is nowe thine olde shining beautie Surely M. Harding the paintings are rubbed awaye the goodly feathers are gone and the Crow appeareth The Lions skyn is pulled of and the séely Asse is bewrayed therefore it is no maruail though you complaine of his helpers as the Cowarde that hath béene once beaten in the darke thincketh euerye bushe to be a Man so your aunswere being shaken with euery line of that Replie made you thincke euery leafe to be a new aduersary notwithstanding yet you haue grauen a fresh in your buckler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with good lucke at aduenture and in a desperate cause maintaine a litle hope with a new Reioynder But alas Fortune is deafe and can not heare or if she wil do any thing for you make this reioyning labour serue worthy aunswere then alas little booke cui te fortuna reseruat exitio what misery shall come vpon thée Hardyng ¶ Many thought ye were inuincible By this it is well perceiued ye are easy ynough to be conquered Men supposed some great thing to be in you Nowe all is seene what ye haue And when it shall be made manifest that you haue nothing in substaunce but onelye certaine shewes of things your craking and boasting shal ende in your contempt and shame Dering The opinion of Maister Iuels learning hangeth not vpon M. Hardings commendation Men be not now led so far into errour that if M. Harding say anye thing they will strayght beleue him As God hath lightned our harts with the knowledge of his heauenly word so he hath ioyned vnderstanding vnto our senses least vaine talking should deceiue vs. And therefore it skilleth the lesse how much M. Harding or his fellowes write Concerning that Challenge that hath so much enflamed them I prayse not the Challenger he hath nothing that he hath not receiued the glorye doth belong vnto God the praise vnto God thankes geuing is due vnto God Mayster Iuell hath no more to boast of his tenne talents then hée that hath but two But this much I dare truly affirme that as by Elias God destroyed the Prophets of Baal by Micheas found the Prophets of Achab lyars by Elizeus killed the railing Children so by M. Iuell he hath well confirmed vs against all idolatrous Priestes all lying Prophets and al railing Companions Hardyng ¶ The euent of your vanitie putteth me in remembrance of one Megabysus a great Captaine vnder the Kyng of Persie This Megabysus came on a time vnto the shop of Appelles that most famous Painter at Athens Beholding the Tables geuing his verdite of those excellent workes he praised dispraised liked found fault as his fantasie blundered not as skill directed Apelles that while standing behinde a cloth and hearing what he said stept forth and spake thus vnto him Hitherto Megabyse thy purple gold and precious stones and the trayne that wayteth on thee made vs beleue thou were a man of great worthinesse now these boyes here that grinde my colours hearing thee to speake so foolishly set nought by thee and laugh thee to scorne Verily though I be not like to Apelles yet is your case M. Iuell not muche vnlike to Megabyses Heretofore your Rochet and your square Cap for I trow you be not yet come to be one of the Roūdcap Ministers your Bishoprick of Sarisburie your sightly state and condition your Rhetoricall perswasions in the pulpit with a holy holding vp