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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20303	A sparing restraint, of many lauishe vntruthes, which M. Doctor Harding do the chalenge, in the first article of my Lorde of Sarisburies replie. By Edward Dering student in Diuinitie. With an answere vnto that long, and vncourteous epistle, entituled to M. Juel, and set before M. Hardings Reioinder	Dering, Edward, 1540?-1576.	1568 (1568)	STC 6725; ESTC S108150	240,683	364

vntruthes It is knowen how vncourteously those reuerend Fathers were entreated their sayings coulde not be heard for the others shamelesse ●issings This commendation of Maister Hardings catholike Doctours is out of season Their learning bicause it is Gods gift I do reuerence their vsage I detest and abhor The rumours of some of their doings are yet hot in Cambridge If I would make base notes in the mergin as Maister Hardings companions do vse where they doe speake slaunderously I could say the truth and make ● Christian mans eares to glowe at their filthynes But God amend them and let the report of their euill be buried with their euill Hardyng ¶ What if God so dispose that nowe also the hart of the Prince detesting the lewdnesse of their liues who professe your Gospell and seing the vntruth of your doctrine and lamenting this vniuersall decay of vertue proceding thereof and the vtter damnation of so many soules be wholy bent to restore the Catholique Religion of the Church and abandon all these wicked new deuises of Geneua What will you then do Dering Now after that Master Harding hath enquired much after Maister Iuells inconstancy and can espy little worthy reprehension in an vncharitable imagination he will néedes gesse what Maister Iuell would doe if he were againe put to his triall And héere with a sighing supposition he doeth féede his Popish veine and asketh What if God so dispose the hart of the Princes c. To this I aunswer that if God should so do his iust iudgement should be vpon the sinnes as well of the Prince as of the people For it is his mercy that we be not consumed But what if God will not so deale with his enheritance What if he wyll not shew his people such heauie things What if the king of Ashur shal ouercome vs no more What if we shall no more be led captiues into Babilon What if the téeth of the wicked are broken What if destructions be come to a perpetuall end Surely if our iniquities doe not turne awaye Gods blessings the hope of the vngodlye is like a thinne fome that is caried awaye with the streame As touching our Princesse hir hart is in the hande of the Lord and though we be no men pleasers yet this is the contentation of our conscience that we sée in hir the expresse tokens of the childe of God and we are witnesses vnto our selues how willinglye we obey hir Dauid was a good king though he would builde God an house thoughe it liked him not that the tabernacle shoulde be couered with Goates heare Ionathas was a good king very zealous though the high places were not taken away Ezechias was a very godly king though when God left him to trie him to knowe all that was in hys hart he found him faultie Iosias was a vertuous yong Prince as euer was in Ierusalem yet he was a feard of Necho king of Egipt Deborah was a good Quéene and is not blamed in the scriptures yet no doubt she was not with out fault and what if our Quéene that hath restored Gods religion should doe something that liked Maister Harding Doth he therfore thinke she will peruert the wayes of the Lorde and set vp againe his Romish Idolatries Their prophecies are now expired and that olde rotten Epistle before the confutation of the Apology is now forgotten From what stomaks such flatteries proceded it is not hard to iudge But peace be vpon Quéene Elizabeth and vpon the Israel of the Lorde For this great decay of vertue wherof Maister Harding complayneth it is not in the worde of God it is our corrupte manners This is an olde obiection made against true Religion S. Paul doth complaine of it that for this cause Gods name was euill spoken of among the gentiles So y e wicked Iewes would complaine Since we left to burne incence to the Quene of heauen we haue ben consumed with the sworde and with famine Yet the leauing off of their Idolatry was no cause of their euills Harding ¶ You did once confesse to mee plainly in Sarisbury when ye came thither in visitation that you neuer lyked the Supremacie of the temporal Princes ouer the Churche of England Did you not tell mee that it stode neither with Scripture nor with Doctours nor with the iudgment of the learned men of Germany Geneua and the parties where you had ben And why then preach you not this Doctrine abroade Dering As touching this priuate talke of Maister Iuell had with Maister Harding at Sarisbury concerning the Quéenes supremacie it is a malicious lye of Maister Hardings vncharitable hart If it were true yet I might well aunswere with the Philosophers that there are .iiii. sorts in whome is singular impudence in a woman that putteth on a mans garment in a gheast that thinketh him selfe as good as his hoste in him that will be talking of Princes wher he hath no occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him that when a thing is tolde him in secrete doth tel it abroad openly Now if this accusation were true yet what witnesse hath Maister Harding to crye out of his impudency But what if it be false What if it be a shamelesse lye A christian man will saye with weeping eyes God amende the euill speakers But Demosthenes sayd to the people of Athens If you sée a Uiper or a byting Spider though they did neuer sting you yet you will kill them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyke wyse O ye men of Athens when you sée a slaunderer hauing this vipers nature tary not till he sting you but kill him as sone as you se him If this accusation were true the very Gentiles could not abide it if it be false they thinke M. Harding not woorthy lyfe And that it is false his own words are a sufficient witnesse which say he spake after the opinion of the learned men in Germany and other where who do all graunt that their is no authority in the earth next vnder God aboue the authority of a Prince and that in all causes and estates ecclesiasticall and temporall euen as S. Peter sayth Submit your selues vnto all ordinaūce of man whether it be vnto the King as vnto the chiefe or vnto gouernours as vnto them that he sendeth This supremacy which S. Peter graūteth vnto the king the papist wil in no wise acknowledge but will haue the prowde Pope to treade vppon the Emperours neck and Princes to holde his stirrop while he goeth to horsbacke and waite bare foote at his gates to abide his papall pleasure Good Lord how was that worlde droonken with superstition We giue our Princesse hir authority we submit our selues to hir gouernmēt she is the anoynted of the Lord and chosen chiefe ruler of his church of Englande and God graunt hir many yeares to reigne till the fretting enuy be confounded in all flattering stomackes That euer Maister Iuell denied hir supremacy

¶ A SPARING Restraint of many lauishe Vntruthes which M. Doctor Harding dothe chalenge in the first Article of my Lorde of Sarisburies Replie By Edward Dering student in Diuinitie With an answere vnto that long and vncourteous Epistle entituled to M. Iuel and set before M. Hardings Reioinder Hieremie xxiij ¶ The Prophet that hath a dreame let him tell a dreame and he that hath my worde let him speake my worde faithfully What is chaffe to the wheat saith the Lorde ¶ Imprinted at London by Henry Denham for Humfrey Toy dwelling in Poules Church yarde at the signe of the Helmet ¶ TO THE RIGHT worshipfull Maister Thomas Wotton Esquire Edvvard Dering vvisheth all health and peace in CHRIST● AS ofte as I doe consider the estate of man here placed to accomplishe his appointed pilgrimage I remember the saying of the rightuous IO● that mannes life is a wa●fare vpon the earth But when I further see what maner of fight we haue what enimies to encounter with vs howe great of force how cankred of will how subtile in deuise how continuall in assault on the other side how weak we be of our selues ▪ I remember the saying of our sanioure Christ that if it were possible the very electe should be deceiued There is no condition without his enimie no calling without temptation no estate sure The world deceiueth those who will not see that the worlde doth pearishe The fleshe defileth other that think filthinesse to be pleasure and make vnclennesse their felicitie And where these two can not bring forth the shamelesse breache of the law of God there rageth that Dragon and olde Serpent that seducer of the world that li●r and father of lyes and he soweth cockle among good corne superstition and heresie among the seedes of obedience and good b●hauiour where of it cometh that suche as will not be partakers with SODOME and GOMORRA nor haue felowship with those rotten woundes and stinking sores that make the blaspheming of Gods holy name their honoure yet they should be drowned in wicked doctrine that by some meanes their saluation might be hindred This estate of man so muche the more to be lamented how much the lesse it is regarded would make a Christian minister to muse muche and oftentimes howe he might be a frutefull labourer in Gods vineyarde For sith the children of wrathe doe not cease to walke disobediently and with al care and studie some in example of euill life some in profession of vngodly doctrine doe allure and entice other to walke with them in their open and wide iourney of euerlasting wretchednesse how shall not the children of light according as euery one hath receiued giftes so apply their endeuoure that godlinesse and good religion might call againe the lost children vnto the narow way of euerlasting happinesse The latter dayes are come and impietie dothe abound iniquitie hath so spredde hir selfe that she is plentifull bothe in worde and deede and that not in secrecie only and in priuate assemblies but in the face of the worlde and in open wryting while some preferre the present state before eternall life other delite more in dreames than in the worde of God It behoueth therefore euery true christian in all places to rebuke sinne to set forthe Gods glory in open meetings and to maintaine his worde before the enimie knowing that his rewarde is the saluation of his owne soule and his place is prepared in the kingdome of God his father From this duety neither King nor Queene Duke nor Earle honourable nor other are exempt but euery one as he is higher in dignitie so his accompt is the greater in the day of iudgement It helpeth not the lay man to say he is no minister Where the cause is Gods we are all a chosen generation and a royall priesthode an holy nation and a peculiar people to shew forth his vertue that hath called vs out of darknesse into his maruellous light If we will not walke in this light we abide in darkenesse and in the shadow of death If we will not shew forthe his vertue we are not his chosen generation nor his peculiar people If we haue not his name wrytten in our foreheade we shall not stand among the electe with the Lambe in Mount Syon If we haue not the pleasant smel of life vnto life we haue not Gods gosple engrafted in vs. As many as be Christians haue giuen their faith vnto Christ in their baptisme vnder the witnesse of a great many They haue forsaken the flesh the world and the deuil If they wil now be at league with the sinner and at agrement with the euill doer they haue broken their first promise and they are founde vnfaithfull And for their faith thus violate giuen vnto the immortall God God againe will breake with them his couenaunt of mercie if in time they repent not This made me right worshipfull sir according to the talent which God hath giuen me so in these euill dayes to apply my laboure not doubting but that little light with which he hath endued me by his free mercy may shine through the cloudes and mistes of errour which the prince of this darknesse hath blowne abroade God turne their hearts that builde vpon his euill foundations and God encrease their number that be setters vp of vertue and zealous in the house of the Lord. And of this number bicause God hath made you one of good will desirous and of authority able to defend the profession of a christian man I could not but chuse your worship vnder whose name my little labor should appeare both for a testimonie vnto all men that you are one in whome your countrey doth reioyce and a prouocation vnto other that by your example they might learn to liue Ther be diuers that loue the worde of God and in common talke make a glorious profession but the world wil not let them go vprightly vnto the truth of the gosple There be other whose conuersation is not amisse and in ciuil behauior giue good exāple but they be so drowned in error that their estate is very lamentable they be the little flock and few in nūber that do ioyne vertue and good religion togither It is hard and laborous to fleshe and bloud and therfore we turne vs frō it The way is narow wher they are both coupled therfore few do finde it Frō the princes priuie chāber vnto the pore cottage they haue rare dwelling It would make a Christian heart to bleede to consider duely the maners of eche estate The scarlet and purple garmēts do hide and couer vnchast and vnpure bodies ▪ The ornaments of gold and siluer are had to beutifie most horrible othes good learning and wisdome are abused to al deceit and craftinesse Simplicitie and plainenesse is a cloke of many subtile cogitations Neede and pouertie are common dwelling places of muche dissolute life Truthe is well nigh forsaken and faith is almost perished from the face of the

earth But Macte ista virtute tua ▪ yet let your worship reioyce in Gods mercies for not withstanding these daungerous rockes yet you are passed in to narrow way and the Lorde God be praised who shall encrease the number you haue some companye There be men of great honoure and estimation yet louers of Gods truthe and voide of all courtly wickednesse Would God their doings were registred in Ceder trees and they had golden pictures in the Citie OLYMPIA ▪ that they might be spectacles to all noble posteritie God hath sure giuen them double happinesse Their liues shall ende here in honoure and then it pleaseth their father to giue vnto them his kingdome There are other great gouernours of this common wealth beautifull and comely members of Christes body ▪ which make not policie their religion nor blasphemie Gods ordinaunce where mannes lawe doth not establishe it They haue chosen the good parte which shall not be taken from them God shall make their dwelling places sure when the aduersarie shall be throwen downe out of his seat Some other there be of good estat● and vertuous not entangled with vanitie nor blinded with superstition which make not gaine their rightuousnesse nor contempt of Gods ministers their estimation They shall receiue an hundred folde in this life and when they haue run their course they shall haue the crowne of glory And as in the time of ELIAS when the Prophet thought that all the children of Israel had forsaken Gods couenaunt broken downe his altares and slaine his Prophets with the sworde yet God made answere I haue reserued vnto me 7000. men which haue not bowed their knee to DAAL euen so at this present time there is a remnant through the election of grace that haue not their inwarde thoughts spotted with papistrie nor their outwarde life with especiall crimes With these and other bicause your worship doth walke togither in the straight path of true obedience God hath giuen vnto you this fruit of your aucthoritie to be beloued among them where you dwell and this comfort of your conscience that by your example they learne to know God Nowe what remaineth but that you pray vnto God that he which hath b●gon this good worke in you will make it perfect vnto the ende that as your youth hath not bene fed with suche wantonnesse as in like estate and fortune do the vsually abounde so your further yeares should be voide of all vngodly desires and you found faithfull vnto your death in the which hope and confidence the Lorde God through his sonne Iesus Christ sende you long life and happy yeares to the maintenaunce of his glory and comfort of his Church Fare you well in the Lord from Christes colledge in Cambridge the .2 of Aprill 1568. Youres bounde as his owne Edwarde Dering ¶ To the Christian Reader WHen I first perused this Reioinder of master Hardings good Christian Reader and savve in vvhat sort he made answere to M. Iuels Replie I vvas grieued bothe for his own sake that so many good giftes should be so yll applied and especially for thy sake least peraduenture his deceitful talk should beguile thee I sawe on the one side the inclination of many very daungerously bent to the loue of that religion On the other side much wordly wisdome and vnderstanding countenaunced with suche a singulare boldnesse and impudencie that without the especiall working of almighty God I saw but litle hope of their further libertie whose hart was set to receiue bondage I coulde not be ignoraunt of the common prouerb which I had heard so often that fair words do make fooles faine and I sawe againe the subtile kinde of wryting the sugred words and entising speaches which the enimie did vse to call away the simple vnto their destruction These euils the more perillous they were so I thought it appertained vnto all good men by what meanes possible to seke the spedier remedie And therefore in the great businesse which that good Bishop had in hande whose happy Sermon did first so much enflame the enimie I thought it some parte of my duetie according to the gift that God had giuen me so to make aunswere vnto the subtile aduersarie and helpe to confirme in Gods truthe suche our simple brethren as were falling away Vpon this occasion I first toke vpon me to meddle with this Reioinder And when in reading it I founde the whole nothing worthy answer I did chuse only so farre to touche it as I might bothe make a sufficient discharge of all suche blame as was laid vpon maister Iuel and shewe forthe an open and vndoubted proofe of the residue of maister Hardings labour Then I toke vpon me the aunswer of his long Epistle written to M. Iuell wherein he spareth nothing saue only truthe to allure his reader and the defence of those .225 vntruthes whereby he would discredite Gods true religion By this meanes I did trust that some would quench their longing thirst to drinke of that golden cuppe full of poison and spirituall whoredomes and perceiuing the whole grounde of their religion to be nothing else but quarels and wranglings would at last runne forthe of their vngodly synagoges and most frowarde assemblies This labor I had finished more than .xij. monthes since with so little diligence that it made wiser men to consider better of it whose wisdome was also a longer stay vnto me least either my true meaning might run in blame for want of consideration or my vnripe writing might giue occasion to the enimie of triumph But afterwarde remembring the good councell of Plutarche 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So I after some continuaunce of time read ouer againe mine owne doing in which as I could haue wished something altered if I had sought the commendation of learning so I sawe nothing but truthe maintained and that in suche sort as maister Harding might not wel contemne it Then knowing assuredly that bothe the defence of truthe might edifie the learned and the manner of my wryting minister grace vnto the godly Reader I would no longer suppresse that which being set abroade might be fruitful And vpon this aduise I deliuered it vnto the Printer but after perusing it I espied in the Printing many faultes which the indifferent reader will not lay vpō me Only for my discharge I thought good in this Epistle to admonishe thee of some that by them thou mightest knowe whome to blame for the rest In the .38 leafe for the house of 〈◊〉 thou shalt finde printed the churche of Rome and straight after modest for immodest In the .40 leafe such language for such laughing In the .46 leaf the same hath made vs free for the sonne hath made vs free In the .53 leafe way for ●ay fol. 64. corner it for couer it fol. 65. is not yet for is yet In the .96 leafe thou shalt find king Ionathas yet good re●der I wrote king Iosaphat If that fault had ben mine I wold thē haue alowed M. Harding

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