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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04468	A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.	Jewel, John, 1522-1571.; Jewel, John, 1522-1571. Apologia Ecclesiae Anglicanae. English.; Harding, Thomas, 1516-1572. Confutation of a booke intituled An apologie of the Church of England.	1567 (1567)	STC 14600.5; ESTC S112182	1,137,435	832

sua Antichristum praecurrit I speake it boldely Who so euer calleth him selfe the Vniuersal Prieste or desireth so to be called as doth the Pope in the Pride of his harte he is the forerenner of Antichriste And when Iohn then Bishop of Constantinople had firste entred his claime vnto this title S. Gregorie made answeare vnto the same Ex hac eius Superbia quid aliud nisi propinqua iam esse Antichristi tempora designantur By this Pride of his what thinge els is signified but that the time of Antichriste is euen at hande Againe he saithe vpon occasion of the same Rex soperbiae propè est quod dici nefas est Sacerdotum est praeparatus exercitus The Kinge of Pride that is Antichriste is comminge to vs and an Armie of Priestes is prepared whiche thinge is wicked to be spoken S. Hierome saithe Antichristus omnem Religionem suae subijciet Potestati Antichriste shal cause al Religion to be subiecte to his Power I wil not here take vpon me to discrie either the Person or y● dwelling Place of Antichriste Who so hath eies to sée let him sée These Circūstances agree not vnto many S. Paule saith Antichriste woorketh the Mysterie or secrete practise of Iuiquitie Whereupon the Glose saith Mystica est Impietas Antichristi id est Pieratis nomine palliata The wickednesse of Antichriste is Mystical that is to saie It is not plaine open or easy to be espied of euery body but cloked vnder the name of Godlinesse And for as mutche as M. Hardinge thinketh wee misallege these Writers and violently force them to our side whether thei wil or no S. Bernarde saithe thus Bestia illa de Apocalypsi cui datum lest os loquens Blasphemias bellum gerere cum Sanctis Petri Cathedram occupat tanquam Leo paratus ad praedam That Beaste that is spoken of in the Booke of Reuelations vnto whiche Beaste is geuen a mouthe to speake Blashemies and to keepe warre againste the Sainctes of God is novve gotten into Peters Chaire as a Lion prepared to his praie Ioachimus Abbas saide aboue three hundred yéeres sithence Antichristus iam pridem natus est Romae altiùs se extollet in Sede Apostolica Antichriste is already borne in Rome and shal auaunce him selfe higher in the Apostolique See Arnulphus in the Councel of Remes saith thus Quid hunc Reuerēdi Patres in sublimi Solio residentem veste purpurea aurea radiantem quid hunc inquam esse censeris Nimirùm si charitate destituitur solaque scientia inflatur extollitur Antichristus est in Templo Dersedens sese oftendens tanquam sit Deus What thinke you Reuerend Fathers of this man be meaneth the Pope sittinge on highe in his Throne glitteringe in purple and clothe of Golde What thinke you him to be Verily if he be voide of Charitie and be blowen vp and auaunced onely with knowledge then is he Antichrist sitting in the Temple of God and shewing out him selfe as if he were God The Bishoppes in the Councel at Reinspurg saie thus Hildebrandus Papa sub specie Religionis iecit Fundamenta Antichristi Pope Hildebrande vnder a coloure of holinesse by forebiddinge Priestes mariage hath saide the Fundation for Antichriste Dante 's an Italian Poëte by expresse woordes calleth Rome the Whoore of Babylon Fanciscus Petrarcha likewise saithe Rome the Whoore of Babylon The Mother of al Idolatrie and Fornication the Sanctuarie of Heresie and the Schole of Errour I knowe these woordes wil séeme odious vnto many Therefore I wil staie spare the reste The Pope him selfe for that he sawe to whoe 's Person and credite these thinges belonged therefore in his Late Councel of Laterane gaue straite Commaundemente to al Preachers that noman shoulde dare once to speake of the Comminge of Antichriste The Apologie Cap. 17. Diuision 1. And what marueile if the Churche were then carried awaie with errours in that time specially when neither the Bishop of Rome who then onely ruled the roste nor almoste any other either didde his duetie or once vnderstoode what was his duetie For it is harde to be beleeued whiles they were idle and faste asleepe that the Diuel also al that while either fel asleepe or els continually laie idle For howe they were occupied in the meane time and with what faithfulnesse they tooke care of Goddes House though we holde our peace yet I praie you let them heare Bernarde theire owne frende The Bishoppes saith he vvho novve haue the charge of Goddes churche are not Teachers but Deceiuers They are not Feeders but Beguilers They are not Prelates but Pilates These wordes spake Bernarde of that Bishop who named him selfe the higheste Bishop of al and of the other Bishoppes likewise whiche then hadde the place of gouernemente Bernarde was no Lutherane Bernarde was no Heretike he had not forsaken the Catholike Churche yet neuerthelesse he did not lette to cal the Bishoppes that then were Deceiuers Beguilers Pilates Nowe when the people was openly deceiued and Christian mennes eies were craftily bleared and Pilate sate in Iudgement place and condemned Christe and Christes Members to Swerde and Fiere O good Lorde in what case was Christes Churche then But yet tel me of so many and so grosse errours what one erroure haue these menne at any time refourmed Or what faulte haue they once acknowledged and confessed M. Hardinge VVhy Sirs are ye so wel learned and so holy of life your selues that ye take vpon you to iudge the Bishop of Rome Christes chiefe officer in earthe and al other men before the time of your Apostates and Renegate Frters to haue ben both impious for not doing theire dutie and ignorant for not knowinge what was theire dutie VVas al Vertue so farre bannished al necessarie knowledge and Christian learninge so cleane put out that wee muste nowe beginne to learne how to beleue and howe to liue a Christian life of sutche light preachers Wicked vowbreakers lewde Lecherous Lurdens and detestable blasphemers as your deuilishe rable is S. Bernardes wordes to Eugenius be these Age indagemus adhuc diligentiùs quis sis c. VVel goe too Let vs somewhat more diligently examine what manner a man thou art what person thou bearest for the presente time in the Churche of God VVho art thou The greate Preieste the highest Bishop Thou arte the chiefe of al Bishoppes thou arte the heire of the Apostles for primacie thou arte Abel for Gouernement Noë for Patriarkship Abraham for holy order Melchiscdech for dignitie Aaron for Auctoritie Moyses for iudgemente Samuel for power Peter for thy anointinge Christe Thou art he●to whom the Keies were deliuered to whom the Shepe were committed There be also other porters of Heauen and Pastours of flockes But thou so mutche farre passinge al other as thou haste inherited bothe names mutche more indifferent They haue theire flockes assigned vnto them

Wée are not gonne from the Churche of God M. Hardinge Wée are gonne onely from you that haue so vnreuerently abused the Churche But ye feele good ease yée saie and are wel reliued by our departure as to vse your homely comparisons a sick body is reliued by a purgation God of his mercie graunt that yée maie likewise be purged of al the reste So shal yée féele more ease and be better reliued S. Hierome saithe Hebraei dicunt quòd ea nocte qua egressus est Israel ex Aegypto omnia in Aegypto Templa destructa sunt siue terrae motu fiue ictu fulminum Spiritualiter autem dicimus quòd egredientibus nobis ex Aegypto errorum Idola corruant omnis Peruersarum Doctrinarum cultura quatiatur The Rabines or Hebrewe Doctoures saie that the same night that Israel departed out of Egypte al the Idolatrous Temples in Egypte were destroied either by Earthquake or by Lighteninge But here of wee learne in a Spiritual sense that when wee departe out of Egypte that is to saie from the companie of Idolaters the Idolles of erroure falle to the grounde and al the honoure of false Doctrine is shaken downe Sutche reliefe M. Hardinge wée trust yée shal finde by our departure Beda expoundinge these woordes of the Apocalyps Comme foorthe from her my people and be not partetakers of her sinnes saithe thus Inducit discessionem quae est ruina Babylonis cùm enim Loth discesserit à Sodomis Sodomae funditùs tollentur S. Iohn speaketh of the departure whiche is the ruine and fal of Balylon For when Loth shal departe out of Sodome then shal Sodome vtterly be ouerthrowen Againe he saithe Post haec audiui vocem Alleluia Laus Gloria Virtus Deo nostro Haec nunc ex parte dicit Ecclesia Tunc autem perfectè dicet cùm discessio facta fuerit After this I hearde a voice Alleluia Praise and Glorie and Power be to our God This songe the Churche in parte singeth already But then shal shee in deede and perfitely singe it when departure shal be made from Antichriste or Babylon The Apologie Cap. 14. Diuision 1. For if they saie It is in no wise lawful for one to leaue the felowship wherein he hathe benne brought vp they maie aswel in our names vpon our heades likewise condemne the Prophetes the Apostles and Christe him selfe For why complaine they not also of this that Loth went quite his waie out of Sodome Abraham out of Chaldee the Israelites out of Egypte Christe from the Ievves and Paule from the Phariseis For excepte it be possible there maie be a lawful cause of Departinge wee see no reasone why Loth Abraham the Israelites Christe and Paule maie not be accused of Sectes and Seditions aswel as others M. Hardinge Yet bringe ye nothing to the purpose Your proufes be so weake and hange so euil togeather that we maie wel tel you whiche Irenaeus obiected to Heretikes that ye make a rope of sande VVe saie not it is in no wise lawful for one to leaue the felowship wherein he hath benne brought vp But contrary wise if the felowship be naught and wicked euery one is bound to eschewe it ▪ Depart from Babylon my people and be not ye partakers of her sinnes saith the heauenly voice to S. Iohn Therefore the examples ye bringe helpe nothinge your cause Loth went out of Sodome Abraham of Chaldea the Israèlites of Egypte Paule from the Phariseis by Gods special warninge VVhere ye saie Christe went from the Iewes onlesse ye referre it to his steppinge aside from them for a while ye shoulde rather haue saide the Iewes went from Christe But whereto perteineth this Though ye were so malicious as to compare the Catholike Churche to Sodome to Chaldea to Egypte to the Iewes and Phariseis yet I wene ye are not so proude as to compare your selues to Loth to Abraham to Gods peculiar people to Paule to Christe himselfe These departinges we allowe and God required them yours we blame and God detesteth The B. of Sarisburie Wée compare not our selues M. Hardinge neither with Loth nor with Abraham nor with Paule leaste of al with Christe him selfe But wée humbly submitte our selues both in life and in Doctrine to be guided by theire Examples And thus I truste we maie lawfully doo without iuste note of presumption S. Chrysostome saithe Data est tibi potestas diuinitùs imitandi Christum vt possis illi similis fieri Noli expauescere hoc audiens Timēdum enim tibi potiùs est si similis illi fieri negligas Thou haste power geeuen the from God to folowe Christe that thou maiste be like vnto him Be thou not afraide to heare this thinge Thou haste more cause to feare if thou refuse to be like vnto him Likewise saithe the Anciente Father Origen Si quem imitati volumus propositus est nobis Christus ad imitandum If wee desire to folowe any man Christe is set before vs that wee shoulde folowe him But if it be so Provvde a parte in Religion and Life to folowe Christe what is he then that claimeth to him selfe Christes Authoritie and calleth him selfe euen by the name of Christe You know of whom it is written Papa potest quicquid Christus ipse potest The Pope can doo what so euer Christe him selfe can doo Yee knowe who is wel contented to heare him selfe thus saluted Touchinge Primacie thou art Abel touchinge Gouernemente thou art Noē touchinge Patriarkship thou art Abraham touchinge Order thou art Melchisedech touchinge Dignitie thou art Aaron touchinge Authoritie thou art Moses touchinge Iudgemente thou art Samuel touchinge Power thou art Peter touchinge Anointinge thou art Christe These woordes I trowe M. Harding maie sommewhat séeme to sauoure of Pride The Apologie Cap. 14. Diuision 2. And if these menne wil needes condemne vs for Heretiques bicause we doo not al thinges at theire Commaundemente whom in Goddes Name or what kinde of menne ought they themselues to be taken for whiche despise the Commaundemente of Christe and of the Apostles M. Hardinge Our frailtie concerninge life we accuse and lamente and commende our selues to Gods infinite mercie Touchinge belefe and necessarie doctrine of faithe raile ye at vs neuer so mutche we neither despise the Commaundementes of Christe nor the ‡ traditions of the Apostles The Apologie Cap. 14. Diuision 3. If we be Schismatiques bicause we haue leaft them by what name then shal thei he called themselues whiche haue foresaken the Greekes from vvhom they firste receiued theire Faithe foresaken the Primitiue Churche foresaken Christe himselfe and the Apostles euen as if Children shoulde foresake theire parentes M. Hardinge VVho so euer departe from the Catholike Churche they be Schismatikes ye haue departed from the Catholike Churche of these nine hundred yeeres ergo ye be schismatikes The firste proposition ye wil not denie The seconde your selues confesse the conclusion then muste

Former And therefore he saithe Secundam quidem accipere secundum Praeceptum Apostoli licitum est Secundum autem Veritatis rationem Verè Fornicatio est Sed cùm ▪ permittente Deo Publicè licenter permittitur fit Honesta Fornicatio To take the Seconde vvife while the firste is aliue accordinge to the Apostles commaundemente it is lawful But by the Judgemente of the Truthe in deede it is Fornication But while as by Goddes permission it is openly and lawfully suffered the Fornication is made Honeste This laste Clause the Glose there expoundeth thus Fornicatio cum ea quam permisit Moses post repudiatam assumi Fornication I meane with her whome Moses suffered to be taken to wife after the Diuorce of the Firste Thus therefore S. Chrysostome saithe that sutche a man as had Twoo wiues togeather at one time or was Diuorced from One wife and had married an other might not be chosen to be a Bishop For otherwise Tertullian saithe vnto the Bishoppes of the Catholique Churche Apud vos Episcopi sunt Digami There be Bishoppes emonge you he meaneth emonge the Catholiques that haue married tvvoo vviues the one after the deathe of the other If al this wil not suffise I referre mee selfe to Chrysostomes owne omes Woordes Thus he writeth S. Paule restreineth Vnchaste personnes not permitting them that haue married tvvoo vviues to be Chosen to the gouernmente of the Churche His reasons be these Nam qui vxori quae decessit à se beneuolentiam nullam seruasse deprehenditur quo pacto potest ille esse bonus Praeceptor Ecclesiae Imò quibus criminibus non subijcitur in dies Nostis enim quòd etsi per Leges Secundae nuptiae permittuntur tamen ea res accusationibus multis patet For he that is founde to haue borne no good wil vnto his wife not that is deade but that is gonne from him howe can he be a meete Maister for the Churche of God Nai rather to what quarrelles and accusations by meane of these twoo Wiues shal he not be subiect euery daie For you know although by the Lawe the Marriage of the Seconde VVife after the Diuorce of the firste be suffered yet the mater lieth open to many offences It appeareth saithe Chrysostome that he bare no good wil towardes his Former Wife not that nowe is deade but that is diuorced and so departed from him And therefore oftentimes growe many accusations and griefes bitwéene the Wiues the Children the Frendes and others for partinge of goodes for restoaringe of dowers and other like quarrelles For to haue spoken of good vvil or affection towardes the Former Wife being deade it had benne impertinent and to no pourpose Thus mutche toouchinge Chrysostomes iudgement vpon these Woordes of S. Paule The Husband of One VVife Notwithstandinge I denie not but certaine other Auncient and Learned Fathers haue taken it otherwise Laste of al M. Hardinge vnwares falleth into the same Negatiue Diuinitie that he so often and so mutche abhorreth For thus he saithe Wee denie vtterly that any man after that he hath receiued Holy Orders maye Marrie Neither can it be shewed that the Marriage of sutche was euer accoumpted lawful in the Catholique Churche It this tale be true then be al the Greeke Priestes Votaries as wel as the Latines But it is noted vpon the Decrées Graeci continentiam non promittunt vel Tacitè vel Expressè The Greekes make no Promisse of continente or Single Life neither Secretely nor Expressely And in the Councel holden at Ancyra it is concluded thus Diaconi quicunque ordinantur si in ipsa Ordinatione protestati sunt dixerunt velle se Cōiugio Copulari quia sic manere non possunt Hi si postmodum Vxores duxerint in Ministerio maneant Proptereà quòd Episcopus illis licentiam dederit Deacons as many as be ordred if at the time of receiuinge Orders they made Protestation and saide that they vvoulde Marrie for that they finde not them selues hable so to continewe without Marriage if they aftervvarde Marrie let them continewe in the Ministerie for as mutche as the Bishop hath geuen them licence M. Hardinge I trowe wil not denie but Deaconship is one of the Holy Orders Yet Deacons at the time of theire Consecration makinge Protestation solemnely before the Bishop were licenced by this Councel to Marrie at any time afterward and the same Marriage contrarie to M. Hardinges position was euermore in the Catholique Churche accoumpted lawful So saithe Pope Steuin Graecorum Sacerdotes Diaconi aut Subdiaconi Matrimonio Copulantur The Greeke Priestes Deacons or Subdeacons are coupled in Matrimonie Vpon whiche woordes the Glose noteth thus Multi ex hac litera dixerunt quòd Orientales possunt contrahere in Sacris Ordinibus Many haue saide vpon occasion of this texte that the Priestes of the Easte Churche contrarie to that M Hardinge so certainely here assureth vs maye Marrie beinge vvithin Holy Orders And of the Priestes of the Weaste Churche Cardinal Caietane saithe Papa potest dispensare cum Sacerdote Occidentalis Ecclesiae vt Vxorem ducat nulla existente causa Publicae Vtilitatis The Pope maie dispense withe a Priste of the VVeaste Churche to Marrie a VVife although there be no manner cause of Common Profite Athanasius saithe Multi quoque ex Episcopis Matrimonia non inierunt Monachi contrà Parentes liberorum facti sunt Many of the Bishoppes he saithe not al but Many haue not Married By whiche woordes he geueth vs to vnderstande that Somme haue Married Contrarievvise Monkes haue becomme Fathers of Children Cassiodorus writeth thus In illo tempore ferunt Martyrio Vitam finisse Eupsychium Caesariensem Episcopum ducta nuper Vxore dum adhuc quasi Sponsus esse videretur At that time they saie Eupsychius the Bishop of Caesaria died in Martyrdome hauing Married a VVife a litle before beinge as yet in manner a newe married man Likewise M. Hardinge mighte haue founde it noted in his owne Glose Dicunt quòd olim Sacerdotes poterant contrahere ante Siricium They saie that in Olde times before Pope Siricius whiche was about foure hundred yéeres after Christe it vvas lavvful for Priestes to Marrie But wée shal haue occasion to speake hereof more hereafter In the meane season good Christian Reader by these few as by a taste thou maiste easily iudge howe true it is that M. Hardinge telleth thée that Marriage in them that had receiued Holy Orders was neuer thought lawful in the Catholique Churche The Apologie Cap. 8. Diuision 2. And as Sozomenus saithe of Spiridion and as Nazianzene saithe of his owne Father wee saie that a good and diligente Bishop dothe serue in the Ministerie neuer the woorse for that he is Married but rather the better and with more hablenes to doo goode M. Hardinge VVere it not that the weight of these maters required an vpright and plaine dealinge for ciuilities sake I could

Authoritie of the Scriptures be remoued that eche man maie be leadde by his owne fantasie what he liste either to allowe in the Holy Scriptures or to disallowe that is to saie that he submitte not him selfe touchinge his Faithe to the Authoritie of the Scriptures but that he make the Scriptures subiecte vnto him Not that he wil allowe any thing bicause it is written in that high Authoritie of the Scriptures but that he wil thinke it wel written bicause he alloweth it By meane hereof it commeth to passe that S. Hilarie writeth Qui quae scripta sunt negas quid superest nisi vt quae non scripta sunt probes For as muche as thou deniest the thinges that be written what remaineth there but that thou muste allowe the thinges that be not written Concerninge the Authoritie and Credite of Councelles wee shal haue cause to saie more hereafter But where ye require but a man of common sense to sitte as Iudge in this cause it appeareth that either ye remember not or els ye weighe not that ye immediately said before For in this selfe same Chapter ye saie The people maie not iudge of theire Bishoppes and that as ye tel vs by Christes own Doctrine For the Scholar is not aboue his Maister Yet now suddainely as hauinge foregotten youre owne woordes ye cal foorthe the Scholare yea and as it maie be thought one of the meanest of al youre Schole as a man onely endewed with common sense to sitte in Iudgement ouer his Maister Notwithstandinge God is no accepter of personnes Goddes Holy Sprite is not bounde to Councelles or Companies but breatheth freely where it listeth And therefore as youre owne Doctour Panormitane saithe in Cases of Religion the Iudgement of one Simple plaine man ought sommetimes to bee receiued before the Iudgemente of the Pope Here endeth the Fourth Parte The Fifthe Parte The Apologie Cap. 1. Diuision 1. BVt here I looke they wil saie though they haue not the Scriptures yet it maie chaunce they haue the Auncient Doctours and the Holy Fathers with them For this is a high bragge they haue euer made howe that al Antiquitie a Continual Consent of al ages dooth make on their side and that al our cases be but Newe and yester daies woorke and vntil these fewe late yeeres were neuer hearde of Questionlesse there can nothing be more spitefully spoken against the Religion of God then to accuse it of Noueltie as a mater lately founde out For as there can be no chaunge in God him selfe so ought there to be no chaunge in his Religion Yet neuerthelesse we wote not by what meanes but we haue euer seene it come so to passe from the firste beginninge that as often as God did geeue but somme light did open his Truthe vnto menne though the Truthe were not onely of greatest Antiquitie but also frō Euerlasting yet of wicked menne of the Aduersaries it was called Newfangled and of late diuised That vngraceous and bloudthirsty Haman when he sought to procure the kinge Assuerus displeasure against the Ievves this was his accusation to him Thou hast here saithe he a kinde of people that vseth certaine nevve Lavves of their ovvne but stifnecked and rebellious againste al thy Lavves When Paule also began firste to preache and expounde the Gospel at Athenes he was called a tidinges bringer of Nevve Goddes as mutche to saie as of a Nevve Religion For saide the Athenians maie wee not knowe of thee what Nevve Doctrine this is Celsus likewise when he of set pourpose wrote againste Christe to the ende he might more scornefully scoffe out the Gospel by the name of Noueltie VVhat saithe he hath God after so many ages novve at laste and so late bethought him selfe Eusebius also writeth that the Christian Religion from the beginning for very spite was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Nevve and Strange After like sorte these menne condemne al our maters as Strange and Nevve but they wil haue their owne whatsoeuer they are to be praised as thinges of longe continuance M. Hardinge They had saide somme what if they had proued that the doctrine of Christe had benne called nowe by them who were the professours and folowers of it But nowe reportinge that the Gentils who knewe not God as A man as the Athenians as Celsus the Ethnike and suche the like called the right and true Religion of God newe they saie nothing to any purpose But let them shewe that before the comminge of Christe any suche Religion was allowed that was newe Or that sithens Christes incarnation amonge Christian menne what so euer Religion was not shunned and reiected as heretical whiche was newe Here are they domme And yet for shewe of learning in a matter not necessarie they bringe foorth their store and declare that the doctrine and Religion of truthe was newe to them whiche knewe not God nor Christe the sonne of God whiche no man denieth Thus al menne of any iudgement maie see how fondly they reason VVe tel them that al nevve doctrine nowe in the Churche of Christe is naught and they proue that infidels haue in the time of Moses lawe and at the first preachinge of the Gospel impugned Goddes euerlastinge truthe with the odious terme and reproche of newnes Newe doctrine was good to vs at our firste conuersion from infidelitie But since that we receiued the true faithe from S. Gregorie the Bishop of Rome who conuerted the Realme of Englande to the faithe by S Augustine his legate and others sent for that godly purpose worthely we shunne and abhorre al new Gospels new faithes new doctrines new religions The B. of Sarisburie The Truthe of God neither is furthered by the face of Antiquitie nor hindered by the opinion of Noueltie For oftentimes the thinge that in deede is Nevve is commended as Olde and the thinge that in dede is Olde is condemned as Nevve If Nevvnesse in Religion in al respectes and euery waie were il Christe would not haue resembled his Doctrine to Nevve VVine nor woulde he haue saide to his Disciples I geue you a Nevve Commaundemente Neither woulde he haue called the Cuppe of Thankesgeuinge The Nevve Testamente in his Bloude Arnobius saithe Religionis Authoritas non est tempore aestimanda sed numine nec quo die sed quid colere coeperis intueri conuenit Quod Verum est Serum non est The Authoritie of Religion muste be weighed by God and not by time It behoueth vs to consider not vpon what daie but what thinge wee beganne to worship The thinge that is true is neuer too late S. Augustine saithe Quod Anterius est inquiunt Ethnici falsum esse non potest Quasi Antiquitas Vetus Consuetudo praeiudicet Veritati The Heathens saie The Religion that was firste can not be false As though Antiquitie and Olde Custome coulde preuaile againste the Truethe Againe he saithe Nec dici