B. of Saris. Consecration is in conuerting the Elements to a godly vse as we see in the water of Baptisme Harding The .60 vntruth The consecration of the water in baptisme is farre different from the consecration of the Eucharist Dering Accedat verbum ad elementum sayth Saint Augustine fit sacramentum Let the worde come vnto the element and it is a sacrament Saint Augustine here maketh no difference at all he biddeth not consecrate the one with whisperings the other with open voice as maister Harding biddeth he teacheth no difference of grace in them both as Maister Harding teacheth Likewise Saint Ambrose sayth non aqua omnis sanat sed quae habet gratiam Christi not all water healeth but that which hath the grace of Christ. And againe water healeth if the holy ghost doe come downe and sanctifie it And againe water healeth if the voyce of the father be heard from heauen So this operation of the trinity is the vertue and the consecration of the water This like operation doth make the bread and wine to be our heauenly food as M. Harding must néedes graūt so the consecration of either both is one If he say the wordes of consecration must be pronounced by the minister whereby as by a meane God doth poure his grace vpō vs and ioyneth vs vnto him I confesse it is so and those wordes are these take eate this is my body So in baptisme after our prayers made vnto god we pronounce the words of cōsecration wherby we know that gods mercy doth sanctifie vs and the bloud of his sonne doth washe away oure sinnes and those wordes are these I baptise thée in the name of the father of the sonne and of the holy ghost So we sée thus farre the consecration in either sacrament is one If he make any difference in the wordes for the maner of speaking in that it is sayd this is my body Saint Paule speaketh likewise of baptisme that it is lauacrum regenerationis the washing of our new birth now lay these all togither By the Eucharist we be ioyned vnto Christ kéeping the feast of our pasouer with the vnleauened bread of sinceritie and truth By baptisme we be sanctified and clensed by the washing of water through the worde The Eucharist is sanctified by the heauenly wordes spoken of the minister in the person of our sauiour Christ so the water doth washe away our vncleannesse by being baptised in the name of the father of the sonne and of the holy ghost The Eucharist for the high and dreadfull misterie of the body of Christ by sayth féeding our soules is called the body the water for the heauenlye operation which God worketh in washing away the naturall vncleannesse in which we are borne is called the regeneration And therefore the consecration of them both can not be diuers M. Harding after his maner may a little dasell simple eyes but his conscience doth beare him witnesse that this doctrine is true But here I must confesse that the popish consecrations if maister Harding doe meane of them do differ much the one from the other and both from Christes institution as I haue shewed in the epistle So Maister Iuell speaking of the sacraments of christs Church and saying consecration is lyke in both sayth not vntrue though the iuglings of the antichristian Sinagogue are neuer so diuers The B. of Saris. This is well noted and opened by Saint Augustine Tract in Ioh 80. Harding The .61 vntruth This is not opened by Saint Augustine Dering Maister Harding by like thinketh he is disputing with one of his popish doctors what hoc signifieth in hoc est corpus meum and therefore he asketh what it is Saint Augustine hath opened Sure not this popish consecration For he neuer heard of it but this spirituall chaunge of the elements to be come of creatures ordeyned for the body salues whereby our mindes are healed And thus is your vntruth aunswered The B. of Saris. The worde of fayth which we preach saith Augustine not the worde which we whisper Harding The .62 vntruth Saint Augustine sayth not so Dering Well sayd Anaxagoras Stande-stiffely to this opinion Sure snow is not white What though it séeme so S. August saith it not What if the word be there thrée or foure tymes for fayling Say on still saint Augustine sayth it not Some of your friendes perhaps wil beleue you But my God I thank I am none of those And you that will not be deceyued good christian people hearken Saint Augustine sayth not sayth M. Harding the worde which we preach And to proue this true he alleageth many lines out of the same place in which lines it is not But ò singularem impudentiam Antonie out of doubt was neuer so past shame He sayth Saint Augustine hath not which we preach and thus he alleageth Augustines wordes verbo dei sine dubio vt mundare possit consecratur baptismus if it were no otherwise yet this worde of God must be preached for how else shoulde it be heard and so engraffe fayth But now Saint Augustines wordes are otherwise hoc est verbum fidei quod praedicamus saith he thys is the word of fayth which we do preach with which word doubtlesse baptisme is cōsecrated that it may purifie vs. That which Saint Augustine saith hoc est c. this is the worde of fayth which we preach Maister Harding turneth thus verbo fidei by the worde of fayth What clipping what nipping what altering is this O if maister Harding had such a vauntage how would he turne his phrases How would he sport himself with reperitions of corrupting the fathers Well thou séest this is no vntruth Reade his Reioinder and conferre it with Saint Augustine thou shalt soone discrie his behauiour Here hast thou christian reader to note that Saint Augustine saith the worde doth consecrate non quia dicitur sed quia creditur not bycause it is spoken but bycause it is beleued Therefore according to Saint Augustine this popish consecration is gone they néede not feare that by common vse the wordes should be contemned or vnwares they should work straunge miracles Without fayth they haue no vertue What these wordes be I tolde thée in the .60 vntruth out of S. Ambrose in the Eucharist accipite comedite hoc est corpus meū take eate this is my body In baptisme baptize them in the name of the father and of the sonne and of the holy ghost The B. of Saris. And whereas he sayth further that we haue no maner oblation in our communion he should not himselfe speake manifest vntruth hauing taken vpon him as he sayth to reforme falsched Harding The .63 vnt I say not that you haue no maner of oblation The .64 vnt I say not I haue takē vpō me to reform falshed Dering Here are two vntruthes the one shamelesse the other witlesse First saith he I say not you haue no maner of oblation
is greater than I yet Christ and his Father in deitie were one In the Gospell some were called the brothers of Christ yet it is knowen they were but his Kynsmen Iohn was called the sonne of Mary and Mary Iohns mother yet it is manifest the meaning is not so These places are 〈◊〉 sufficient to instruct vs that somtime in the scripture we must haue spirituall vnderstanding He that requireth further manye places are playne of Christes corporall departure It is good for you that I goe hence sayth Christ in the Gospell And agayne but now I go away to him that sent me And in the same chapiter twyse I go to my Father And least of these sayings we make any straunge meaning the Disciples doe make aunswere loe now speakest thou playnly and thou speakest no parable It is like that other where is spoken you shall haue the poore alwayes with you but me ye shall not haue alwayes And yet an other most vndoubted testimonie of his bodilye absence Nowe am I no more in the world but these are in the world and I come vnto thée And in the actes of the Apostles Steuen did sée him standing on the right hand of his Father And it is written that in his returne he shall come agayne euen as he was taken vp which could not be so if the Priest might fet him agayne with whisperings and incantations This maye suffice the Christian Reader concerning this transubstantiation which M. Harding so vpholdeth God giue his children grace that such brightnes of his holye woord may illumine their darke harts that they may behold clerely what is his truth And thus much of his first marke Another is that he neuer shot at the externall sacrifice of the church meaning hereby that the priest doth offer vp Christ vnto his Father a sacrifice propitiatorie for the quicke and the dead This romish presumption of the childe of perdition though it sufficiently be beaten downe by disproofe of transubstantion yet bicause M. Harding will néedes make this an other marke I wyll speake somewhat of it Let vs first lay downe this straunge opinion in plaine woords euen as they teach it so shall we the more easily remember what they say the more effectually hate their wicked doctrine Thus then they teach The priest daily at the aultare doth offer vp Christ vnto his father a sacrifice propiciatorie and vnbloudy both for the quicke and for the dead Out of this one outrageous sentence all the froth and filth of the sea of Rome in manner floweth There are in it welnigh as manie lyes as ther are woordes For as it is héere ment we haue nowe no Priest no dayly Oblation no Aultare no offring vp of Christ vnto his father no propitiatory Sacrifice no Masse no remission of Sinnes with out bloud no Sacrificing for the dead All these thinges being proued by testimonie of the scriptures I trust all godly consciences shalbe quieted and all Maister Hardings sacrificing imaginations shalbe buried againe in that pit of iniquity out of which they are spronge First then as touching this name Priest we haue to consider both what the scriptures doo attribute vnto our sauiour Christ and againe what commission he hath giuē vnto his ministers Of Christ S. Paule saith pontifex factus in aeternum he is made priest for euer euen as the prophet saith thou art a priest for euer after the order of Melchisedech And againe bicause he endureth for euer he hath an euerlasting priesthoode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a priesthood that cānot be transferred vnto an other Therfore al other are blasphemous y t either make thē selues his successours or pretend any other sacrifice And yet for an absolute proofe that onely Christ is nowe a priest and no other the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly giuen vnto him alone in all the newe Testament Neyther Paule nor Peter nor any other Apostle or Euāgelist did euer claim it but called them selues commonly the ministers of Christ Christ alone beinge our highe priest Wherby we sée these massing sacrifices first in the name rob Christ of his honour and in their further arrogancie contempneth the name of minister wherin S. Paule did so often glory And thus much of the priesthood of our sauiour Iesus Christ. Now it resteth we should see what authority he hath giuen to his Apostels and this we are taught by S. Mathevv where Christ giueth his Apostles their commission altogither indifferently saying to euery one goo and teach all nacions baptizing them in the name of the father the sonne the holy ghost teaching them to obserue althings whatsoeuer I haue cōmaunded you And loe I am with you alway vnto the end of y e world Here is the whole authority of the minister out of the new Testament expressed For thei ar told what they should do y t is docete teach baptize c. and how far they shall go docete cos c. teaching them to obserue althings which I haue cōmaunded you And in the woordes following loe I am with you alway he confirmeth that authority which before speakinge vnto Peter he had giuen vnto al that whosoeuer they bound in earth should be bounde in heauen and what soeuer they did loose on earth shoulde be loosed in heauen This selfe commission is likewise expressed by S. Iohn when Christ saith to his Discipels As my father sent me so also I send you where immediatly followeth and when he saide it c. whose sinnes ye remit they are remitted And in what sorte God sent his sonne it is likewise expressed by the prophet sayinge as S. Luke resiteth it Spiritus Domini super me c. The Spirit of the Lorde is vpon me bicause he hath anointed me that I should preach the Gospell to the poore he hath sent me that I should heale the broken harted that I shoulde preach deliuerance to the Captiues and recouering of sight to the blinde that I should set at liberty them that are brused and that I should preach the acceptable yeare of the Lord. Thus in these thrée is the whole office of the minister to preach to minister the sacramentes to remit sinnes no one woorde concerning sacrificing And this is the miserable blindnes of the whole papacie to foster vp and norish that incestuous Religion wher euery one committeth whooredome with his owne deuises yet the chiefest keies of their religion hath no one woorde for warrant in the scriptures What manner of lanterne do they make the word of God What maner of light to guide our steps What maner of rule to correct our euil wayes and what maner a testamēt that is sealed with the bloud of Christ if so manie thinges are necessary which our onely sauiour and his eternall worde haue not commaunded But the Apostle hath spoken and it must be fulfilled that the tyme should come when mens eares would itch
our aultar which is the onely foode of our soule euen Iesus Christ the righteous And this was figured in the offering of a red Cow whych God commaunded to be giuen to Eleazar the Priest and he should burne hir without the hoste with hir skyn and hir fleshe and hir blood and hir doong And Eleazar the high priest and the inferiour priest that burned hir shoulde washe their clothes and their flesh and be vncleane vntil Euen Likewise he that gathered the ashes of the Cowe should wash his clothes and his flesh and be vncleane vntill Euen No parte of it shoulde be reserued for the Priest whereby we are taught that the sacrifice of our sauiour Christ whereby his people are sanctified must be alone made with out any thinge appertaining either vnto the priest or tabernacle for which cause as S. Paul saith he suffered without the gate Let vs go forth therefore out of the camp bearing his reproch For we haue here no cōtinuing city but we séeke one to come Let vs therefore by him offer sacrifice of prayse alwayes to God that is the fruite of the lippes which confesse his name Let Massings and Massing garments go let the hill altars alone meddle not with Ieroboams golden calues to do it nowe were open blasphemy which before Christes cōming God had cōmaunmaunded our sauiour Christ is the truth it selfe He wyll not be coupled with the Tabernacle which is blinde shadowes Saint Paule maketh a playne seperation of the aultar and the Gospell where he disputeth for the maintenaunce of the Minister Doe ye not know sayth he that they which minister about the holy things eate of the things of the Temple and they which wayte at the aultar are partakers of the aultar So also hath the Lord ordeyned that they which preache the Gospell should lyue of the Gospell Which argument of the Apostle had not bene well gathered if the aultars shoulde haue bene in the Christian congregations The fourth heresie that is founde in this popish article is this that Christ is offered againe vnto his father S. Paule sayth no man taketh this honour vnto him but he that is called of God euen as was Aaron But no title in the woord of God that giueth vnto a mortall man this authority therefore they may not claime it And our sauiour Christ sayth to the Samaritan woman Beleue me the houre is come when neyther in Ierusalem neyther in this hill you shall worship the father but the true worshippers shall worship in spirite and verity For the father requireth euen suche to worship him God is a spirit and they that worship him must worship in spirit and truth But if Christ were really offered vp to his father there were a truer woorship than the worship of the spirite Againe S. Paule saith let them haue mysterium fidei the mysterye of faith in a pure conscience He would◠doubtles haue saide mysterium sacrificij the mystery of this sacrifice of Christ shoulde yet oftener haue ben offred And S. Iames faith pure religion and vndefiled before God euen that father is this to visite the fatherles and widdowes in their aduersity and to kéepe him selfe vnspotted of the world But Maister Harding saith thus Our Religion must haue a sacrificing of Christ vnto his father and therfore we are assured that Maister Hardinges Religion is not pure and vndefiled The scriptures are full of such places which teach vs how to please God and take holde of saluation But in all those places no such sacrificing of Christ is mencioned and therfore to fancie any such imaginations is neither to please God nor to walke in that way which leadeth to saluation If this be not sufficient which is sufficient to a christian man we haue besides most certaine proofe which by no meanes can be coloured S. Paule saith where there is remission of sins there is no more offering for sinne but Christ hath alreadye forgiuen vs all our trespasses and put out the hand writing of ordinaunce which was against vs. c. And as saynt Peter sayth we are redeemed with the precious bloud of Christ as of a Lambe vndefiled and without spot And therefore Christ is not now offered for sinne And here appeareth moreouer the fift heresie in M. Hardings proposition For if Christ be not offered to his father neither any oblation for sinne is remayning then is there now no propitiatorie sacrifice but onely one which God hath already made vpon the aultar of the crosse And that this should be but once made it appeareth for that Aaron might but once in the yeare goe into the holy place within the vaile before the mercy seate where he made attonement for him selfe and for his house So speaketh S. Iohn of the sacrifice once made meaning it alone to be propitiatorie If any man sinne we haue an aduocate wyth God the father Iesus Christ the iust and he is the propitiation for our sinnes he maketh intercession before hys father he is not sacrificed on the altar Againe he sayth herein is loue not that we loued God but that he loued vs and sent his Sonne to be a propitiation for our sinnes When Christ made this propitiatorie sacrifice he was sent of his father and he was sent but once euen than as S. Paule sayth when the fulnesse of time was come Now is the time of his imbassage done He hath satisfied the law of God first toward his father in that he was obedient vnto death euen vnto y e death of the crosse thā toward his brethern in that he had that great loue that he gaue his life for his friendes from hence forth he ceaseth from that legacy and sittes at the right hande of his father in glory and maketh continuall intercession for vs. Therfore nowe his father doth no more send him and he wil not againe be sacrificed This is ynoughe if we were not dull of hearing to take from vs these vngodly deuises concerning any other propitiatory sacrifice than that which is already made But M. Harding and his fellowes that can so well peruerte the scriptures of God they haue many shiftes to defende their owne fancies This our sacrifice say they is no newe sacrifice but the same which Christ made yet Saint Paule saith it was one oblation and semel peracta but once made To this againe they aunswere that it was but once made bloudy but theirs is vnbloudy But the Apostle saith Absque sanguinis effusione non sit remissio without sheding of bloude there is no remission of sinnes what than auaileth this vnbloudy sacrifice But they saye further it is an application of the death of Christ. But the Apostle proueth that the sacrifices of the lawe were vnperfite bicause in them was a remembrance againe of sinnes euery yeare so there is now no such kinde of application They cannot possible so turne their deuises but the Apostle must
them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingly priesthoode And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a holy priesthoode And it is sayde in the Apocal. Christ hath made vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kings and priests vnto God euen vnto his father As for Hippolytus worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let not maister Harding thinke that Maister Iuell taketh Saint Peter to attribute that name vnto the lay people Let the word go vnto Hippolytus from whom it came it is neyther in Saint Peter nor in the whole Testament It is attributed neyther to the priestes nor to the Bishops This is maister Iuels saying The priest and the lay man concerning the name priest are one and no difference of name giuen to eyther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their proper significations that is priestes I gladly leaue to maister Harding and his felowes It is giuen to no mortall men in the newe testament But to Iupiters priest Acto 14. Onely our Sauiour Christ is our high priest and that for euer after the order of Melchisedech and without blasphemie against him the name can bée no more giuen vnto man for as much as euery priest is appointed to offer sacrifice But he alone hath made that one sacrifice whereby we are clensed for euer And this Paule gathered well of the offering that Abraham made vnto Melchisedech writing that in Abraham Leui himselfe was giuen vp for tythe being then in his fathers loynes when that offering was made So that in the appointed time when Christ should be reueled an euerlasting priest after the order of Melchisedech the Leuiticall priesthoode shoulde be then ended and no perticular men should be seperated any more to serue in our tabernacle that is to be the preachers of Christes gospell and dispensers of his misteries but euery one is like accepted before God all spirituall priestes before him And as the publike minister shall aunswere for the sinnes of the people if he do not tell them Gods threatnings against all iniquitie so the father shall answere for the sonne the maister for the man the husbande for the wyfe and one christian man for another if we beare not the name of our father written in our forehead and openly in all places reforme one anothers offences and suche as are vnder our rule if wée doe not bring them vp in the feare of the Lorde God for his mercie sake giue vs hys grace that we may consider our calling which no doubt wée would doe if we were well instructed and deliuered from M. Hardings filthie priesthood which beareth vs in hand y t with Pardons and Indulgences and Massing abhominations they could doe away our sinnes And further who knoweth not that the oblations ceremonies sacrifices feastes priesthoode and all other rites and customes of the olde law were figures and are verefied in Christ. So Paule calleth Christ our Passeouer newnesse and sinceritie of life our vnleauened bread our bodies our temple our wickednesse our leauen the fruite of our lips our offering our selues our sacrifice So Saint Peter calleth Christ our corner stone his children the liuing stones their profession the holy temple and their obedience a kingly priesthoode The B. of Saris. Some of them haue saide the people are doggs and swine Harding The .53 vntruth I say not so Dering Maister Harding calleth them swine in plaine wordes he sayth further they are vnreuerent of an impure life Againe he sayth they are curious rashe vnreuerent contemptuous in all holy things Now to ioyne all these that the people are vnreuerent impure curious rashe contemptuous swine it is as much I thinke as if he called them doggs and swine How be it whether tearmes soeuer he vsed they are vnreuerent impure rashe contemptuous and swinish sayings and if he had bene ashamed of them he would not for so slender an vntruth haue called those wordes againe to memorie But the common saying is past shame and past grace The B. of Saris. The .7 deuis Yet now must their negligence be the rule of Christs religion Harding The .54 vntruth I say not so Dering Looke well on maister Iuels wordes thou shalt sée maister Harding is not named Againe consider this maner of speaking thou shalt sée this vntruth hath no grouÌ„d but ignorance Maister Harding doth confesse that his priuate Masse were not good in case the people were more diligent to receyue but considering their vndeuocion it is not méete that the dayly sacrifice should cease This maister Iuell reporteth as a thing very absurd that the negligence of the people shoulde be the rule of Christes religion And what is here vntrue who is so ignorant that knoweth not to make any such vain saying by repetition the more contemtuous that it is vsuall to chaunge the wordes Well knew M. Harding that the learned here would soone espie his doing but he accounteth it a small matter to deceiue those whom he taketh as vnreuerent swine c. The B. of Saris. But now the priest may say two three or mo Masses in a day yea although he haue none to receyue with him Harding The .55 vntruth Priestes say not many Masses in one day Dering Surely good reader lies are good cheape soone made where this is one The Decretals were wont to be a sufficient warrant for the vsage in the Popes ministerie Wil now maister Harding be so sawcy to controll the Pope Doth he not know that this saith Pope Gregorie excepto die natiuitatis causa necessitatis sufficit sacerdoti semel in die celebrare except on Christmasse day and the cause of necessitie it is sufficient to say one Masse a day Here we sée some dayes mo Masses than one were occupied and sure though one Masse be one to many Yet considering that thrée do signifie the thrée tymes before the lawe vnder the lawe and the tyme of grace where Masses go for good me thinketh thrée euery day would do wel And again bicause the Pope saith y t if néede be we may say mo Masses in one day and the glâ—se doth enterpret néede to be eyther for honestie sake or for profit sure such Masses as be eyther honest or profitable should euer for charitie sake be thrise iterate Yet I confesse that Pope Alexander and this gloser do not well agrée in profite For he sayth qui vero pro pecunia presumunt vno die facere plures Missas non estimo euadere damnationem but he that for mony shall presume in one day to make many Masses I thinke he can not escape damnation And yet notwithstanding this Popes censure the gloser will not relent but without addicion of necessitie he sayth flatly They may say one Masse for the dead an other for the day Mary for cause of controuersie in this matter Pope Gregorie makeâ— this prouiso So he poure no wine on his fingars after he hath receyued at the first Masse least in licking
of the Apostels heresies our sauiour Christ a Samaritan But as for your Portuise which is your light whether it be darknesse or no I craue no Arbitrer I require but triall and as Elias saide to the priests of Baal let vs take eyther our bullock and laie the péeces on our aultars and on which God sendeth fire let that be the light You haue halted to long on both sides it is now time to walke vp right Offer vp your Portuise to Maister Iuell if he proue it not a heape of lies a sincke of iniquitie a déepe dungion of blasphemouse herisies agaynst the eternall sonne of God his euerlasting priesthood we will all subscribe And for the assuraunce of our meaning we saie with the Apostle behold before God we lie not if you dare not doe this the Christian Reader must remember you are woorse then Baals prophets Consider then Maister Harding in what waters you wade and looke better what is light darknesse For the ignoraunce of gods worde the Gentiles were said to sit in darkenesse and in the shadow of death the vnbeléeuing Iewes to be blinde leaders of the blinde and he that knewe it not to go he wist not whether But the darckning of that worde hath bene your chiefest light and ignoraunce the mother of your deuotion and as in the sacrifices of Isis and Serapis you haue made Harpocrates image with his finger on his lyps in token that your misteries must be kept secrete and as the Egiptians you haue your two diuers caracters that Robin Hoode and Gui of Warwick and Beuis of Hampton such like shoulde be had of the people in english letters But the misteries of our redemption the glorious tidings of the death of Christ were in straunge figures for the hasarde of deuotion they might not be made common So that of Launcelot Dulake of Lamorake de Galis of Sir Tristram de Lyones or Marlin the Prophet we could tell many weary tales but of Paule of Peter Iames or Iohn â–ª besides the bare names not one among a hundred could tell a lyne not withstanding the continual crying of wysdome in the stréetes the callyng of our Sauiour for the sielie lyttleones O M. Hardyng this is no light It was the tyme of Dioclesian when the Scriptures were burned the abhominations of Manasses when they were hyd in the Temple the kingdome of Antiochus when they were cut in péeces and to compare lyke with lyke your Antichristian iurisdiction where they are kept in couert Wherin you shew that great plague to rest vpoÌ„ you which who so heareth eyther eare shall tingle that you haue the famine of the woord of God When the cogitacion of maÌ„s hart euen from hys youth was euyll the worlde ouerrun w t couetousnesse God purged that iniquitie with his drowning waters when the crie of Sodome and Gomor did ascende to heauen God quenched their filthie lustes wyth fire and brimstone the frowardnesse of hys people the breach of his lawes the bloud of hys prophetes with pestilence famine banishments such other sundrie and diuers plagues but the death of hys onely heire wyth the letting out of the Uineyard to others and the bloud of hys beloued Sonne with the scourge of ignoraunce that vnto this daie they beleue not his glorious Gospel And how must the Popes kingdom néedes tremble feare that acknowledgeth the punishments of Christes death to maintaine their religion Now for our deliuerie from the maintenaunce of darkenes S. Paul biddeth vs not beleue an Angel of heauen that bringeth an other Gospell therefore we dare not be led with any blinde custome to shadowe the same light we haue receiued If you shall otherwyse be alway minded I se in an Etnick hart the effect of that etnicks praier virtutem vt videant intabesâ—antque relicta that you might sée vertue and pine away with want of it After this foloweth a sober excuse that Maister Harding maketh of him selfe that although through infirmitie he oftentimes offend yet in matters of faith he hath no peruerse iudgement The reason is bicause he doth submit him self to the church of Rome â–ª Much better this argument would hold the other way bicause he is in the church of Rome he is in all filthinesse superstition of a sinfull lyfe and of a corrupt religion hauing the heauie hand of God ouer him that except he repent the same woe shall light vppon him which so vnwisely he hath deriued to other Hardyng ¶ This matter is well to be weighed the case you stand in is deeplie to be considered This much you cannot denie you haue for your parte broken the vnitie that is so much commended vnto vs in the scriptures and all holy fathers The Catholicke churche sayth Saint Cyprian can be one it can not be cut and deuided a sunder The catholicke Churche alone is the bodie of Christ saith S. Augustine whereof he is the head the sauiour of his bodie Without hys body the holye Ghost giueth life to none Therefore in an other place he saith whosoeuer is seperat from the catholick churche how lawdable so euer he thinketh himselfe to liue for this onely wickednesse that he is deuided from the vnity of Christ he shall not haue lyfe but the wrath of God remaineth vpon him Dering Here is a sad admonition concerning the catholike Churche which we acknowledge to be the bodie of Christ and he the onely heade of it so that without it there is no saluation But for the triall of this Church we go to the Scriptures and doe examine ech spirit whether he be of God or no and such as saie they be Apostles and be none we haue founde them lyars therefore we run out from among them as out of the middest of Babilon out of their wicked assemblies and donne of théeues from their abominations of Moab and spirituall fornications and ar come againe to our merciful Father that hath prepared his fatlings for vs and put on vs our wedding garment and placed vs at his great Supper in the felowship of his church where we abide thorough his mercie and looke for our resolucion that our ioy maie be full And for our assurance to be of that number we haue the warraÌ„t of the Scriptures first for that we harken onely to Christ and heare not the voice of any stranger then for that we confesse that they alone can saue our soules And as S. Paul saith can make the man of God perfit to all good workes And considering that Prophecie came not in the olde time by the wyll of man but holie men of God spake as they were mooued by y e holy ghost we dare not admit any priuate interpretation but take héede vnto the worde as vnto a light that shineth in a darke place for that is the daye starre which is risen in our harts Therefore we presume not to vnderstand aboue that which
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
such lyke these he goeth about orderlye to applie vnto Maister Iuell To aunswere them all in order were to enter into néedelesse labour and to contend in woordes with those which delight in rayling But bicause Maister Harding for some proofe of thys matter bringeth this authority of Doctor Luther against vs so vseth our coÌ„tention against our selfes let vs all praye vnto the God of peace and consolation that he would giue vnto vs to be all like minded that with one hart and one voyce we may prayse God euen the Father of Iesus Christ. Our agréement shall soone spread abroad Gods glorious Gospell and stop the euill mouth of the sclaunderer It shall defend the common hold of all good men and turne ouer the refuges of the Papists There is no way so straight to set out Gods glory as where the Preachers go al togither There is no perswasion so effectuall to pull the people from ydolatrie as the Ministers to loue one an other Happy were those times of the Israelites when the people were in Ierusalem â–ª as if they had bene one man Happye was the condition of the Apostles when they were al with one accâ—rd in the same place Then did Israel buylde an altar vnto the Lord. Then did the Apostles receiue the holy Ghost when they were all of one minde in Salomons porch manye signes and woonders were shewed by them When the Philippians did continue in one spirite and in one minde helping forward the labouring faith of the Gospell they did well become the Gospell of Christ. If there be therefore any consolation in Christ if any comfort of loue if any fellowship of the spirite if any compassion and mercy let vs fulfil our ioy that we be like minded Christ pleased not him selfe but euen as it is wrytten the rebukes of them that rebuked they fell on me and shall we abide strife and contention He was wounded for our transgressions and broken for our iniquitie and shall not we beare the infirmities of our brethren A brused réede he dyd not breake and the smoking flaxe he did not quench and shal we treade them downe that we thinke are a little deceiued Where is that voyce of Saint Chrisostome Charitie is more strong than a wall of Adamant stone Where is the voyce of S. Paule the Apostle beare one an others burthen Where is the voyce of our sauiour Christ by this all men shal know you are my Disciples Haue we forgotten the coÌ„maudement that was so lately giuen vs be you one as my Father and I am one Consider I beseche you O my fellowe seruaunts howe daungerous times are come vpon vs of the Christian common wealth Consider the great perils whereinto wée are fallen In the heades of a verye fewe very manye of our weake brethren haue great daunger The wicked doe triumphe and reioyce when the bold and vngodlye Louanisâ—s haue nothing to obiect vnto vs they set our owne contention in the eyes of all men wâ—en they haue no testimony of scripture to bryng against vs such is the mercy of our God are not vpholden with the fauor aucthoritie of our Prince yet they haue a certaine confidence in our disagréement Take from them this hope which yet they leane on and it shal come to passe that either they shall leaue their popish thraldome with the lost Childe returne vnto the mercyfull Father or if they will still abide in those papall tempests they shall be broken with the rockes of errours and perish in the shipwrackes of their own deuises God the Father of all mercy giue vnto vs for his Sonnes sake that with one will and agréeable mindes we may all prayse hys name And thus farre of thys argument Hardyng ¶ There was neuer any Hickescorner that ieasted more pleasant at any toy in an enterlude then Maister Iuell scoffeth blasphemously at the most holy and dredful Mysteries And may no man be so hardy as to name him a Lucian or a Scoffer Dering Surely a man woulde thinke by these procéedings that Maister Hardings newe Dioclesian hath enstructed hym in olde Genesius learning He would defend his modestie and yet neuer was ther a more sawcie gester against a Christian bishop But let him come forth on the stage and beholde his vnnourtered gestures Maister Iuell scoffeth saith he at the dreadfull misteries And how proueth he it Is his woorde an oracle No no Maister Harding he is no Lucian that abhorreth your vngodly sacrifice Hée is no Scoffer that speaketh by the spirit of God against your wicked misteries Ezechias called the brasen serpent nehushton yet he iested not at Gods institution The scripture calleth mouÌ„t Oliuet the mount of corruption yet blameth it not Gods creature S. Paul calleth circumcision ouerthwart cutting yet doeth he not scoffe at Gods sacrament Christ saide the Temple was a denne of théeues yet he confessed it ought to be a house of prayer And may not a man call your misteries by their name in which is as great abuse as euer was in the brasen Serpent in mouÌ„t Oliuet in Circumcision in the Temple of God Yea M. Harding your Misteries are Idolatrous though you crye out that Ezechias hath taken away the high places of God and his altars But who can let Achabs Prophets to speake ill of Micheah Hardyng ¶ What mad man euer ouershot him selfe so farre as to make such a hasty Chalenge specially in matters of religion by so long practise of the Churche determined Who euer presumed so to make defiance as it were to al learned men yea to al men aliue who euer defended a matter so stoutly auouched with lesse learning Who in so weighty pointes made Argumentes of lesse pith so light and so childish And yet this ioly felow standeth so high in his owne conceit that whiles he laieth about him flingeth and stryketh at all men spareth not the reuerence of his Mother no not the Maiestye of the holy Ghoste and Christ our Lord he may not be touched so much as it were with a venue of these most deserued termes Dering Now is Maister Harding come to his last and least reason and wyth a company of braue Interrogations of what mad man and who euer wythout anye aunswere made concludeth at aduenture that these many moe modest termes were well applied But softe syr a hasty Bitch bringeth forth blinde whealpes If you come to this issue by my former graunting of euery question let the fault be mine if by your owne presuming you are neuer the neare You haue roled vp Sisyphus stone and it is fallen downe againe and therfore you must begin a freshe What mad man say you euer ouershot him selfe so farre c. Maister Harding when he tooke vpon him to aunswere the Chalenge Who euer presumed so to make defiance c. God when he sayde come nowe and blame me if you can Esay 1.18 And
right vse of the sacraments then haue they nothing in them but Gods owne ordinance For we maye not intermeddle our own constitutions w t Gods coÌ„maundement as the prophet doth likewise witnesse of the sacrifice For if we doo follow our owne wayes he that killeth a bullocke is as if he slew a man he that sacrificeth a shéepe as if he cut a dogs necke he that offreth an oblation as if he offred swynes bloode he that remembreth incense as if he dyd blesse an Idoll so much doth God hate to haue our deuises ioyned with his wisedome And who knoweth not how the soÌ„nes of Aaron for offring strange fyre were miraculously consumed from heauen Se nowe whether the Romish sacramentes are not in like sort defiled I speake not of the huge multitude which they haue made on their own head The two sacraments of the bodye of Christ and of Baptisme howe doe they vse them As Christ dyd Woulde God they did so they woulde returne with the lost sonne into the lap of the heauenly father How then do they vse them The sacraments them selues they haue prophaned with giuing them to vnméete creatures the coÌ„munion bread vnto dead men Baptisme vnto Bels and Ships and restraine them from fyt persons as the sacrament of Christes bloode from the Laytie The maner of Christes institution they haue all togither peruerted For where as Mathevv Marke Luke Paule doe witnesse that Christ onelye tooke blessed brake and deliuered they like not thys simplicitye they haue inuented new guises Concerning his apparell first he putteth on much masking attire as if he should go somewhether a mumming not as though he should go to serue God His body sometyme must bende forwarde sometyme be vpright sometyme turne rounde about sometyme but the halfe turne sometyme bende ouer the aultare sometyme not touch it His handes sometyme hée layeth downe sometyme hée lifteth them vp sometyme he ioyneth them flat togither sometyme one finger with an other somtyme he rubbeth his hole handes beyond the chalice least any crummes should stick on them somtime he rubbeth but his fingers some tyme he toucheth the bread sometyme the aultare his eyes sometyme hée lifteth vppe somtyme he casteth them downe somtyme he must looke very demurely sometyme after the common manner sometyme he must crosse his face sometyme bende downe his heade his armes sometyme he must holde them vp a crosse sometyme with his handes togither he must pray sometyme for himselfe sometyme for his friendes sometyme for his parishoners sometyme for all men sometyme for no mothen are present his wordes sometyme a lowde somtyme secret Sometime the Clarke alone must aunswere sometyme the Quire He speaketh sometime at libertie sometime certaine woordes with one breath Sometimes he kisseth the aultar on the right hand somtime in the middest But with the Cake and the Chalice especiallye he hath most straunge diuises His Chalice must sometime stand still in the middest of the aultar sometime it is a little lifted vp sometime it is couered with the patin sometime with a clout sometime he maketh three crosses on the Cup and Cake togither sometime seuerally on eche of them Sometime he holdeth the Chalice aright sometime with his sore fingers and thumbes fast ioyned togither Sometime he maketh .v. crosses togither one quite beyond the Chalice an other before it on â—che side an other and the fift on the bottome Sometime he crosseth it thrise within where the wine is Sometime the Deacon holdes the couer in his hand and stretcheth his arme out as farre as he can and vpon payne of presumption the Priest may not touch it till it be giuen him Sometime the Priest taketh it doth kisse it Somtime he toucheth his eyes somtime he crosseth his heade with it somtyme he laieth it downe Likewise the Cake somtime is on the Chalice somtime before it somtime he crosseth it sometime he lifteth it somtime he taketh two péeces of it and holdeth them in his left hande and the third in his right hande Sometimes he taketh one péece of it and dippes it in the Chalice sometime hee taketh an other péece and maketh a crosse before his mouth and when his pastime is done sometime he hangeth it vp in a boxe All these such other toyes they teach in the canon of their Masse and what christian hart woulde not bléede to sée Gods mysteries so impurely handled yet reade the booke thou shalt sée moe Monsters then these There are woordes which thou must not speake but first the one half theÌ„ make a crosse after speake out the rest If the worde be of moe then two syllables yet thou art taught how to vtter it in benedixit thou must first say be then a crosse after that nedixit in calicem first ca then after a crosse licem in immaculatam first immacu then a crosse then latam Diuers such wordes they doo crossecut what shall we say to it but as S. Paul saith Cauete canes cauete concisionem cauete malos operarios Beware of dogs beware of cutting beware of euill labourers I passe ouer for breuity diuers moe contrarieties betwene our sauiour Christes institution and their doing The godly and faithfull man shall sone perceiue them And thus much of the eucharist Concerning baptisme Iohn dyd baptise in Iordan Philip by the way side no coniurings or incantacions before vsed and our sauiour saith ite in vniuersum mundum c. Goo in to the whole world and baptise them in the name of the father and of the sonne and of the holy ghost But thys plaine doing of our Sauiour Christ doth not like their satanized imaginations They must haue salt oyle creame spittle breathing sensing crossings candle droppings hallowings of the Funt putting their hands in the water the Infant must holde the taper and then he that worst maye doth holde the candell and such other iuglings they haue that I can not rehearse Which doings being compared with the institution of the Lord God they shall appeare nothing else but an apish mocking of his eternall wisdome Which being duelye considered their church of Rome shalbe knowen for a dungeon of Iniquity or as Maister Harding tearmed hir a sincke of Sodome and a forge of the Deuils mysteries We contemne therfore these vyle reproches against the B. of Sarisbury Luther Zuinglius Galuin Peter Martir Beza and such other and pray vnto the liuing Lord if it be his good will and pleasure to mollifye the hartes of our enimyes Harding ¶ Now I come vnto your other point wherwith as with a most haynous crime you charge me which is my departing from your Cospel as you say This you obiect bitterly vnto me not onelye in your Aunswere to my Preface but also in very many places of your Replie and specially in your Conclusion ctc. Dering You gesse very oft at Maister Iuells meaning yet hitherto to haue you not once gessed charitablye But the God of loue
the earth ther is then light if it be gone then is ther darknes yet is not the Sunne cause of darknes but such is the nature of the worlde where the Sunne is not there is foorthwith darknes So God is the light and man is full of darkenes bicause of corruption which it hath receiued When the light of Gods grace doth shine in this darknes then man séeth his goings and walketh forth in righteousnes but if the darknes do not comprehend the light then man thorow his owne impurity doth walke in all vncleanes yet is not God cause of this euill doings no more then the Sunne is cause that the worlde without it is darknes But who so doth receiue this light he is borne not of bloud nor of the will of the flesh nor of the will of man but of God And as S. Paule saith it is not in him that willeth nor in him that runneth but in God that sheweth mercy for it is he that worketh in vs both the will and the déede euen of his good pleasure Therefore the prophet Oze saith thy destruction O Israel doth come of thy selfe but thy saluation is of me Thus we se man doth of him self the thing that is euil God onely doth that which is good yet in such sort y t what so euer is done in the world good or euil by consent or vnaduisedly God disposeth al. Chaunce and fortune hath no place all maner circumstances are at Gods will to his glory and the comfort of the elect And this is plainly taught vs in that law of Moyses wher he that presumptuously doth kil a man is cōmaunded to be taken frō the aultar that he may die For there it is sayd if any one do kil an other haue layd no waite for him thē God hath offred him into his hand So chaunce is no chaūce fortune is no fortune but God is all in al therfore it is wel sayd of S. Ierom nihil accidit bonorum aut malorum temere et sine prouidentia sed omnia iudicio dei accidunt No good nor euill doth happen without a cause or by fortune without Gods prouidence but al thinges do happen after his iudgement For al creatures are as it were Gods instruments to vse after his owne counsell yet man doth of him selfe that which is wicked Thus vsed the Assirians the Caldeans the Persians the Grecians the Romains they through their owne ambition made warre vpon the Iewes but God appointed the tyme when it should be a scourge for his peoples disobedience So in all wickednesse God doth also worke but he onely that which is good In the punishment of Iob the Deuil worked to satiate his malice against mankinde God to the triall of his seruauntes faith that he might poure againe his mercyes more abundantly vpon him Christ was crucified on the Iewes behalfe that they might worke as enuy moued them but on Gods behalfe that he might paye the raunsome for the sinnes of the worlde Now if this be to saye God is the authour of euill then hath Maister Harding founde out a true marke if it be not he then shooteth in a false ground and his lying arowes are broken vpon vngodly stones Thus it apeareth what part we gyue vnto God in euill doyngs And thys the scripture when so it sheweth how God worketh in the reprobate as wher it is saide ego indurabo cor Pharaonis I will hardē Pharaos hart we must know God is not he that loueth wickednes For God hath said of Pharao I know that y e king of Egypt will not let you go but by strong hande So his wickednesse was of his owne will when God dyd not mollefie his hart with new grace But God did vse this wickednes for his glory euen as he testifieth For this cause haue I appointed thée to shew my power in thée to declare my name throughout all the worlde Now to aske further why God did not sende Pharao more grace in mekenesse of spirite we must aunswer with S. Paul O man who art thou that pleadest with God He hath mercy on whom he will whom he wil he hardeneth Our wisdome is but foolishnes w t him we must séeke no further then Gods word hath reueled Sure we are he is a righteous God sheweth mercy vnto thousandes of them that loue him So that if by testimonie of our owne conscience we hang vpon that mercy and walke as he hath commaunded the lesse we sée is in our selues the more sure is our hope For how often we thinke on him so many testimonies we haue of hys loue and we are sure no man can pul vs out of his hands And thus we doe sée the markes M. Harding coulde not shoote at méete markes for Christian Archers saue those which he him selfe hath set vp With which markes bicause he was neuer acquainted we haue to vnderstand that as he is now a professed enimye so he was then a dissembler and a man pleaser Therfore we yeld vnto him this conclusion that he hath not taught the Gospell in such sinceritie as we teach it now We beleue him with out his oth he shal not néede to take God to recorde that hath brought their imaginations to confusion Harding ¶ Touching the other pointes of your Gospell which you speake how so euer I spake once at Oxford of purgatory and at an other time of the Masse otherwyse then now by Gods grace and study of more mature yeares I haue ben instructed yet that any tyme I tolde you of the Paper walles painted fiers of Purgatory and that the Masse was a heape of Idolatrye and the Mystery of iniquity it is all together false Those Ministerlike termes of Paper Walles and painted Fiers in good sooth I remember not that euer I heard before your booke came forth Dering This that M. Harding graūteth here maketh great presūpsion y t he hath said more For if he hath spokē against Purgatorie then he hath confessed those fiers are but paintings if he haue thought wickednes to be in the Masse how could he not abhor these former wicked opiniōs But we must pardon him in speaking not considerately he will prouide to speake litle truely Once he spake against purgatory an other tyme against the Masse but very modestly In déede they be such tender chickēs of the Popes brood that if ye handle them roughly they will surely dye But if Maister Harding do speake now from his hart when he is so vehement doubtlesse if he were then so modest he was an hipocrite Now his zeale is so much to his holy father of Rome that he spareth no reproches against Gods ministers Then his deuocion was so cold in setting forth Gods glory that he could not spue out his déepe dissimulation But what skilleth it how he preached then sith he is now reuoked and like a dogge is returned vnto his vomite Here he sheweth vs the
And oure Sauiour Christ. Euen Moyses in whome you trust he shall accuse you So that if Mayster Harding had this confidence he woulde séeme to haue yet had he not the truth But euen as the Prophete sayde we myght saye of hym posuit vt Adamantem cor suum he hath made hys heart euen as the Adamant stone But his vayne assuraunce shall bée as the dust that is blowne away with the wynde Thoughe he saye peace peace yet there shall be no peace Though he cry the Church the Church yet their wicked Sinagog is not the Church The prowde Citie did say I am and none else Yet was shee sinne iniquitie and nothing else The Prophetes sayde swoorde and famine shall not be in thys land Yet by swoorde and famine those Prophets were consumed Sith then it is so that the wicked may haue this vaine trust let vs not bée deceyued with eyther bolde or entysing woordes Let vs not be wyse in our owne conceyte let vs lay no foundation of our fayth other then is alreadye layd but let vs looke after Chryst Iesu and learne what is hys wyll let vs searche in his holye woorde and séeke what is our wisedome So shall neyther the spirite of errour violentlye drawe vs captiues nor vayne imaginations leade vs away Wee shall be followers of Iesu Christ the righteous and wee shall walke as they doe that haue hym for theyr example we shall care for those thinges that are aboue and wée shall haue our conuersation in heauen from whence also we looke for a Sauiour euen the Lorde Iesu Christ who shall make our vyle bodye that it may be fashioned lyke vnto his glorious bodye which tyme for his mercye sake he vouchsafe to hasten who of his mercy hath ordeyned vs vnto that kindgome where he lyueth one God and thrée persons the father the sonne and the holye ghost to whome bée all honour and glorye worlde without ende Amen A sparing restraint of many lauishe vntruthes which maister D. Harding would finde in the first article of the Bishop of Sarisburies Replie by Edward Dering student in diuinitie The B. of Sarisburie Mayster Harding maketh his first entrye with a Cauill Harding The .1 vntruth It is no Cauill Dering NOW MAISTER HARDING hath so diligently examined this first article searched out as he sayth many and great vntruthes I must craue of thée which art the indifferent reader to yéeld vnto those thinges whiche he can not blame and to acknowledge it for true which he can not controll Of this shalt thou haue this great benefite that when thou hast duely tryed all that is written thou shalt cleaue in the ende to the truer part and finde the saluation of thine owne soule Read them with an indifferent iudgement and beleue as the spirite of God shall moue thée If Mayster Harding say true that in this first article there be .225 vntruthes for my part I craue no parcialitie saye boldly Mayster Iuell is not as he pretendeth But if this be false and Mayster Hardings report be altogither slaunderous then pray that he may soone repent and confesse that godly and learned Bishop to be a faythfull labourer in the haruest of the Lord. This first vntruth is that Mayster Harding in his aunswere beginneth not with a Cauill The question is moued whether within the space of .600 yeares after Christ there were any priuate Masse Mayster Harding maketh answere that euery Masse concerning the oblacion and Communion is common as likewise it is concerning the first institution and will of the Priest But in consideration of place tyme audience purpose rytes and other circumstances it may be priuate The vntruth lyeth whether this answere be a cauill Here we may aunswere two wayes One after the common vse of speaking an other after the nature of the worde For our common speach it is certaine we call that a cauill which is a drawing of any word knowne wel inough into a straūge signification as Mayster Harding vseth here his Masse For who knoweth not that by priuate Masse we doe meane that which the priest practiseth alone at the altare Nowe here to come in with this distinction which I wéene neuer before was heard of what is it else but to Cauill Thus if we follow the common speach of men this is no vntruth If it lyke M. Harding to sticke vnto the nature of the worde let vs examine it and so sée whether this distinction be a Cauill Cauillatio saith the Lawyer est subdola ratio quam conscij nobis mendacii proferimus a Cauill is a subtile reasoning which we our selues know is false but yet we vse it Nowe if this distinction be false and that Mayster Harding know well ynough then is it manifestly a cauill The distinction is this Euery Masse by institution will of the priest oblation communion is common as touching persons place time c. it may be priuate Nowe first whether the Masse by institution be common Gabriel Biel sayth as touching the substaunce and first institution of the Masse there is nothing necessarie but in the thing bread and wine in the priest orders good pronunciation and a pure will These being rightly had in all places at all tymes whether any be present or no Missa rite celebratur verum est sacrificium The Masse is truely celebrate there is a true sacrifice therfore Masse by institution is not common If Mayster Harding will replie and say that euen in such Masses the sacrifice is effectuall to the whole Church and so the Masse is common that aunswere were very childish and would bréed dissention in their own church For both G. Biel denieth it in plaine wordes and the thing it selfe altogither disagréeth Biel sayth impeditur tamen fructus eò quòd inordinatè indignè consecratur sumitur though the Masse be a true Masse yet there is no fruite of it for as much as consecration and communion are vnorderly and vnworthily ministred And for the thing it selfe M. Harding knoweth the benefite of his Masse is so applied if their be one to aunswere in the name of the people but in these Masses it is not required that anye one be present to make aunswere It followeth then that some Masse by no meanes is common and so Ma. Hardings distinction is a cauill I passe ouer for breuitie the beginning of this Masse how it hath nothing of the Apostles And before the sixt Synode of Constantinople no part of it was euer song in Latine but this spoken of Biels authoritie is proufe sufficient for thys present purpose The seconde thing that we haue to consider is whether the Masse be common by will of the priest or no. And thys question though it be hard to decyde yet we may haue some probable coniecture why the priest doth not alway meane to bestow his deuocion vpon euery man We haue had a common prouerbe rising vpon the disagréement
yet these are his owne very wordes Where as in Christes institution concerning this sacrament thrée things are conteyned the sacrament the oblation and the participation wherin consisteth the substance of the Masse they haue quite abrogate the other two and left a bare communion Nowe these being his wordes sure this vntruth is shamelesse The second vntruth is in denying that he sayth he doth reforme falshed and this is it which I sayd is witlesse The B. of Saris. We offer vp vnto God our selues our soules our bodyes and almes for the poore prayses and thankes giuing ▪ c. which the olde fathers say is the sacrifice of the new testament We offer vp as much as Christ commaunded vs to offer Harding The .65 vntruth They say not so The .66 vntruth You offer not vp the bodie and bloud of Christ. Dering Were not maister Hardings behauiour alwayes notable in these vntruthes he might else séeme to passe himselfe For proufe that the olde fathers sayde this spirituall sacrifice was the sacrifice of the new testament Maister Iuell alleageth Tertullian thus The pure sacrifice that Malachie speaketh of that should be offered vp in euery place est predicatio Euāgelii vsque ad finem mundi is the preaching of the Gospel vntil the ende of the worlde Againe that sacrifice is simplex oratio de conscientia pura and a deuout prayer of a pure conscience Then he alleageth Eusebius that y e same sacrifice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice and incence of prayer Last of all he alleageth Ierom expounding the same place dicit orationes sanctorum domino offerendas esse in omni loco The prophet meaneth hereby that the prayers of holye people should be offered vnto God in all places to these places Maister Harding bringeth but his bare nay and aunswereth not one worde but for proufe of his vntruth concludeth thus you should haue done well to haue named these olde fathers and to haue alleaged their owne words for your credit sake who could speak thus shamelessely that had any shame in him Maister Iuell here nameth both Tertullian and Eusebius and quoteth the places where these sayings are to be founde And in the 559. leafe of his Replie reciteth their very wordes Yet sayth M. Harding this is false he should haue alleaged some doctors by like his heade was so full with the number of these vntruthes that he could not sée their names If these thrée doctors séeme to maister Harding to be but fewe or if therefore he could not sée them a little to helpe his eye sight it shall not be tedious to alleage mo Iustinus Martyr sayth these sacrifices of christians are onely perfite and acceptable vnto God preces gratiarum actiones prayers and thankesgiuing And againe the prophets do not promise that the bloudie sacrifices shal be renewed but they promise vs veras ac spirituales oblationes laudis atque gratiarum actionis true and spirituall sacrifices of prayse and thankesgiuing Clemens Alexandrinus sayth speaking of prayer that that is optimum sanctiss sacrificium the best and most holy sacrifice Againe Sacrificium Deo acceptum est corporis eiusque vitiorū seperatio Is est verus re vera dei cultus the sacrifice that God accepteth is to set a part all vice from our bodie that is in déede the verye true worshipping of God Tertullian sayth we doe sacrifice but so as God hath commaunded that is pura prece with a pure prayer Athenagoras an olde writer sayth thus quid ego sacrificia holocausta curem c. what should I care for sacrifice or burnt offerings of which God hath no néede he requireth for him an vnbloudie sacrifice that is that we offer and giue a reasonable soule vnto him These are ynowe for M. Harding to sée or he will sée none be they neuer so many It all shoulde be alleaged that witnesse this onelye to be sacryfice of christian men it would fill a whole volume but if M. Harding can shew but one to proue that the priest offereth vp Christ vnto his father this shall not onely goe for vntrue but we wil all subscribe vnto his religion For this other vntruth that we offer not vp the bodie and bloud of Christ when M. Harding can proue that Christ hath so commaunded vs this shall be vntrue Here marke maister Harding for all his narrow search for vntruthes yet ouerskippeth a couple that M. Stapleton hath espied one of Saint Basil an other of Saint Cyril Beleue them both if thou wilt swim in errors The B. of Saris. But sayth maister Harding we make no mention of the sacrifice◠Harding The .67 vntruth I say not so Dering What meaneth maister Harding by this vntruth Is there any distinction to be brought betwéene oblation and sacrifice He sayth expressely we do not so much as once name the oblation oblation sacrifice differ no more then ensis gladius then a brake and a fearne bush or any two wordes which expresse one thing Then if M. Hard. say we name not the oblation he sayth we name not the sacrifice this he must néedes confesse except he will wrangle about the worde Sure as the common saying is in this vntruth is neither rime nor reason The B. of Saris. He calleth Christes ordinance a bare communion Harding The .68 vntruth Your Communion is not Christes ordinance Dering Before Maister Harding note this vntruth any more I would wish after so many Maister Iuels requestes he should at last bring some scripture or doctor or generall counsell or some example of the primitiue Church to proue it His worde weyeth ouer light in so great a matter For our discharge we doe and say euen as Christ did and sayde and more we dare not bicause that is perfite They make many apishe toyes of their owne neyther can the reuerence of that high mysterie bring them to any obedience The B. of Saris. Euen now maister Harding sayd there were three things in Christes institution consecration oblation participation nowe he sayth the number of communicants is no part of Christes institution thus he falleth out with himselfe Harding The .69 vntruth I fall not out with my selfe Dering What can be more contrarie than to say participation is of Christes institution and againe partakers that is number of communicants are not of Christs institution In the lords cause we will speake as the lord speaketh heauen and earth we call to witnesse whether this be not contrarietie Yet M. Harding and I trow euen onely maister Harding is so bolde to note this for an vntruth But the vntruth is sufficientlye aunswered in that the indifferent reader may sée the wordes The B. of Saris. I may not nowe dissemble the value of maister Hardings argument Christ sayth he ordeyned the sacrament after consecration and oblation done to be receyued and eaten ergo the number of communicants in one place is no
go I think to no mortall man to be more strengthned The B. of Saris. It pleaseth M. Hard. to alledge the one end and conceale the other Harding The .76 vntruthe The .10 diuis I conceale not the other Dering If M. Harding doe alleage bothe these ends of the Sacraments that is To ioyne vs vnto God to ioyne vs one with an other then let this be vntrue if he do not then for my pore skil me thinketh he concealeth it The B. of Saris. M. Harding saith the Communion signifieth not the Communicating of many together Harding The .77 vntruthe I say not so Dering Héere M. Harding and M. Stapleton do agrée so iumpe in one vntruthe that it appeareth euidently their religion is either very vniforme or at least they haue bene both instructed in one schole Thus saith M. Harding The Cōmunion is not so called bicause many or as M. Iuel teacheth the whole congregatiō receiued together in one place These words M. Iuel reporteth thus He saith the Cōmunion is not so called of the Communicating of many together This is vntrue saith M. Har. I say not so this is vntruth saith M. Sta. he saith not so I require héere of thée good Christian Reader to viewe the woords well and finde out any fault if thou canst Surely I thinke thou canst finde none like as sure it is M. Iuel did thinke of none But these two pair of Egles eyes what haue they espied Forsothe wher M. Harding saith it is not called the Communion of Communicating togither in one place M. Iuel thus reporteth it it is not called the Communion of Communicating togither and leaueth quite out in one place which maketh all the matter this distinction of Communicating together and Communicating together in one place bicause it is somewhat straunge these men should haue done well to haue proued it by some Doctor Sure M. Harding if he may goe for a Doctor he teacheth vs plainely in an other place that to Communicate together is to Communicate in one place For thus he writeth but that they should Communicate together that is to say in one place that we deny By this Doctor it appeareth that together and in one place is all one and then this can be no vntruth The B. of Saris. How be it in plaine speche it is not the receiuing of the Sacrament that worketh our ioyning with God Harding The .78 vntruthe The worthy receiuing worketh this effect Dering Doth it so Are we not ioyned to God before we eate the Sacrament S. Paule saith Elegit nos in ipso He hath chosen vs in Christ before the foundations of the worlde were laid muche more are we his before we receiue the sacrament Concerning sacraments the same Apostle sayth of Abraham Signum accepit circumcisionis c. After he receiued the signe of Circumcision as the seale of the righteousnesse of y e faith which he had when he was vncircumcised And shall we be taught now that they be no more seales and witnesses but causes of our iustification God kéepe vs from suche spiders that gather poison of so swéete floures And that thou maist take the more héede of this mannes doctrine I must first tell thee that for proofe of it he bringeth not one worde of Scripture but pretendeth the aucthority of Chrysostome and Cyril I would answere the aucthoritie for suche Doctors saue that the labor were long and not necessary For I will declare out of the Scripture that the doctrine is hereticall and thereby thou shalt be satisfied and maist further imagine that these holy Fathers names are too muche abused In this vntruthe of M. Hardings he teacheth two points of Doctrine the one that by and thorow the worthy receiuing of the Sacrament we be ioyned vnto God the other that the Sacraments are not only seales and pledges but also they containe grace Now let vs sée how these two Articles agrée with the worde of God And first whither the receiuing of the Sacrament do ioyne vs vnto God and as M Harding saith putteth also into vs life immortall Our Sauior Christ in the Gospell after S. Iohn doth often tel his Disciples how they are made one with God yet in that holy Gospel as in all other scriptures there is not one worde that telleth vs we be made one with him by receiuing the Sacrament But contrarily by plaine words we be taught what vertue this Sacrament hath that it is onely a signe of that grace which we haue receiued as shall appeare héereafter In the sixthe chapter of Iohn where Christ reproueth the fleshly hearers of his worde and calleth them to a true beliefe in him the Iewes make this answere What signe shewest thou then that we may sée it Our Fathers did eat Manna c. Héere is first shewed what the Iewes thought of Manna not that by it they were ioyned to God or receiued grace but that it was a signe a token and a pledge of their frée election how they were a peculiar people vnto God This Manna being a figure of this Sacrament of the body and bloud of Christ now lest vnto the Churche Christ maketh this aunswere I am the bread of life he that commeth to me shall not hunger and he that beleueth in me shall not thirst for euer By this we learne that to beleue in Christ is to haue euerlasting life and as Manna was a signe to the Israelites so the Communion of the body and blood of Christ is a signe to vs that this promisse shall be made sure It is written in the Prophet and all thy children shall be taught of the Lord of this saying our sauior Christ teacheth vs how we be ioyned vnto him and sayth No man can come to me except the father which sent me draw him And to this ende it is written by the Prophet Ieremie After those dayes sayeth the Lord I will put my law in their inward parts and write it in their hearts and I will be their God and they shalbe my people Of this we learne that if we come vnto Christ the Father must draw vs if we be his people he must be our inward teacher if we be vnited vnto him he must first come and dwell in our hearts whereby it is plaine that we must be first engrafted in Christ before we can worthely receiue his holy Sacramentes Furthermore it foloweth in S. Iohn he that eateth my fleshe and drinketh my bloud dwelleth in me and I in him Therefore we must dwell in him and he in vs or we can not eate his body and drink his bloud And the wicked which dwel not in him can not receiue him Again where our Sauior Christ doeth teache very largely how we be ioyned vnto him and become one with him euen as his Father and he is one he sheweth that this societie doeth come vpon vs of his Fathers frée mercy apprehended by Faithe of his woorde And for
declaration of this frée mercy he reporteth it oftentimes that we are giuen vnto him of his Father as manifestaui nomen tuum ijs quos dedisti mihi I haue made knowne thy name vnto those which thou hast giuen me and tui erant mihi dedisti eos and omnia quae dedisti mihi a te sunt and serua eos quos dedisti mihi All things that thou hast giuen me are from thée Kéepe them that thou hast giuen me They were thine and thou hast giuen them me And that we should know that to be giuen to Christ is to be ioyned vnto him he addeth vt sint vnum sicut nos that they may be one as we are one This is also proued by all suche places of Scripture as shew that we be saued by grace Thus we sée our ioyning vnto God is first to be giuen vnto Iesus Christe of his Fathers owne good will And this is on Gods behalfe the eternall secrete purpose whereby we be made his The other way whereby we be made his is Faithe of his worde when by inspiration of the holy Ghost we apprehend in Christ the frée loue of his Father and that héereby we be ioyned vnto God it is in like manner often declared by the Scripture Now are you cleane saith Christ through the word which I haue spoken vnto you And in an other place I haue giuen vnto them the woords which thou gauest me and they haue receiued them and haue knowne surely that I came out from thée and haue beléeued that thou hast sent me Likewise Ioh. 16.27 Ioh. 17.14 I haue giuen them thy worde Againe sanctifie them with thy truthe thy worde is the truthe And to the ende we should all know this instruction were oures our Sauior saith further I pray not for these alone but for them also which shall beleue in me through their worde And now for proofe that this is our ioyning vnto God it foloweth that they all may be one as thou O Father art in me and I in thée euen that they may be also one in vs. This manner of ioyning vs vnto God was shewed vnto Iacob in that vision where he saw a ladder reaching from the earthe to heauen and Angels going vp and downe teaching vs that Christ was likewise the ladder by whome we climed vp and were ioyned to his Father This was likewise shewed in the thirde of Mathevve where the Heauens are opened and the holy Ghost descended vpon Christ signifying that he hath reconciled heauen and earth and ioyned vs againe vnto God and we by faith made partakers of that benefite Thus we sée the manner of our ioyning vnto God first in his eternal secrete purpose after apprehended of vs by faithe Now this standing thus that the promise might be certaine vnto all the séede God hath sealed this hope with the body bloud of Christ that we being partakers of those heauenly mysteries might assure our conscience of his eternall mercy that the gates of Hell should no more preuaile against vs. Thus are our Sacraments signes tokens warrantes gages pledges of our saluation and doe not as M. Harding teacheth ioyne vs vnto God but he sayth further they poure into vs life immortall and dothe boldly affirme it yet we may not beleue him without great preiudice to Christ himselfe I tel you plaine saithe M. Harding they put into vs eternall life but Christ saith I know that Gods commaundement is euerlasting life and to put it out of doubt what commaundement he meaneth he saith in an other place this is eternall life that they know thée to be the only very God and whom thou hast sent Iesus Christ. Then faith ioineth vs vnto God faithe putteth in to vs life Not in all Gods word there is one line whereby it may appeare this is wrought by the Sacrament Now resteth the second point to be considered whether the Sacraments containe grace and in déede hinc illae lachrymae Hereof maister Harding complaining came as the common Prouerbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whē he heard y e name of Sacraments he could not but gape after this Popish heresie This is a religious article in the Popes kingdome that Sacraments doe giue grace but what they doe it is sufficiently already declared beside that their names doe sufficiently beare witnesse of their efficacie They be called Testaments or couenaunts which cannot be the thing it selfe but the pledge of our iustification In Baptisme if Christ doe not baptise with fire and with the holy Ghost the water of regeneration doth not auaile Therfore S. Paule saith ye that are baptised into Christ haue put on Christ. By which one sentence all M. Hardings doctrine is ouerthrowne For neither the water ioyneth vs vnto God neither yet giueth vs grace but that is wrought only by our faith in Christ. And therfore S. Paule writeth of Circumcision that Abraham was first iustified and after receiued the signe of Circumcision as this seale of the rightuousnesse of faith which he had whē he was vncircumcised By all this it is manifest that grace is first giuen vs fréely from aboue and then the Sacrament is lefte vnto vs as a warrant that Gods promisse shall be fulfilled Thus we sée that touching the Sacramentes M. Iuel saithe nothing otherwise than the Scripture teacheth and the vntruthe that M. Harding would so faine note is nothing else but his owne heresie And now for as muche as M. Harding hath called vs into so long a discourse of Gods Sacraments I desire of thée good Christian reader to marke indifferently the great difference in this behalf betwene the Christian and the papall Religion thou wilt soone as I doubt not abhorre their great deprauing of Christes institution which in that sinagoge is so miserably rent in pieces that scarce any parte of it is kept inuiolate Christ did institute his supper for this purpose that he might Communicate with his disciples They appoint their Masses that they may receiue alone Christ in his supper was the only offerer they in their Masses will offer as wel as he Christ blessed with giuing thanks they blesse with making Crosses Christ did Consecrate with the preaching of the word of faithe they doo Consecrate with whisperings and breathings Christ said take and eate this is my body they say neither take nor eate yet it is his body Christs Disciples sate downe and eate it they bid vs fall downe and worship it Christ said he would drinke no more of the fruite of the vine they say there is no fruit of the vine at all Christ saithe drinke ye all of this they say drinke no man but the Priest alone Christ saith doe this in my remembraunce that is shew forthe my death vntill I come they of Christes death and passion doe not preache a worde I will prosecute this repugnancie no further It greueth me to remember their opē sacriledge God turne
God was offended with the same Harding The .119 vntruthe God was not offended with keping the sacrament but with the presumption of the woman which opened the cheast with vnworthy handes Dering M. Iuel sheweth out of Nicephorus that by like examples it may appeare God was offended with that reseruing of the Sacrament M. Harding without reason without aucthoritie without example of Gods word dothe boldely pronounce vpon Gods meaning and saith the example was shewed bicause she opened hir cheast with vnworthy hands Suche pronouncing of Gods doing should be grounded in Gods scriptures or else suche noting of vntruthes are rash and wicked I graunt it is in S. Cyprian cum manibus indignis tentasset aperire when she assayed to open it with vnworthy handes But whether for hir vnworthinesse God sheweth y e miracle that M. Harding addeth of his owne But what if Cyprian had said this we must not therfore haue beleued it He was a good member of the Churche of God but yet he was a man sometime deceiued He taught that Christ made satisfaction for original sinne only yet we know that was a wicked opinion He wryteth that it was in his time .6000 yeares sith the Deuill did assault man which is a grose error And in some places he thought not reuerently of the Maiestie of the holy Ghost God forbid we should yelde to any thing what so euer a good man doeth write But it is well in this place Cyprian saith no suche thing as M. Harding wold haue him and therfore his rashe vntruthe is not yet proued But to proue the contrary and that M. Iuel saith true we haue the aucthoritie of many Our sauior Christ bad doe that which he did in his remembraunce But he said vnto his disciples take and eate he said not lay vp in your chests And so Cyprian him selfe if it be Cyprian saith likewise recipitur non includitur the Sacrament is receiued it is not shut vp So likewise sayth Origen panis quem dominus dedit discipulis suis iussit accipi manducari non differri aut seruari in crastinum The bread which the Lord God gaue to his Disciples he bad them take it and eate it He bad them not defer it and kepe it till to morow Thus we sée M. Iuels saying may be sufficiently proued and maister Hardings bolde vntruthe is without any reason The B. of Sarisb The thing which our bodily mouthe receiueth is very breade Both the scriptures and also the olde Catholike fathers put it out of doubt Harding The .120 vntruthe It is the very body of Christ. The .121 vntruthe The holy fathers say not that the substāce of bread remaineth Dering This first vntruthe is all one with the .74 the .102 the 104. But suche must be had or how shal vntruthes rise Yet reason wold as I haue said that he shold proue his transubstanciation before he quote so fast these vntruthes Concerning this other vntruthe though it be one with this former and is now .v. times repeated that no wise man would thinke well of maister Hardings doing yet bicause he is so well pleased with it through his importunitie I must néedes say somewhat bothe for trial of his truthe and satisfying the christian reader First our sauiour Christ after consecration calleth it the fruit of the vine and a testament S. Paule v. times breade and the table of the Lord S. Luke calleth the whole Communion the breaking of bread Theodoretus an auncient father saithe Qui se ipsum appellauit vitem illa Symbola signa quae videntur appellatione corporis sanguinis honorauit naturam non mutans sed naturae adijcit gratiam He that called himselfe a vine did vouchsafe to honor those tokens and signes which are séene with the name of his owne body not chaunging their natures but ioyning grace vnto it And againe he saythe signa mystica post sanctificationem non recedunt a natura sua sed manent in priori substātia The mysticall signes after sanctification doe not goe from their owne nature but kepe the same substance that they had before that denyeth transubstantiation Gelasius saithe non desinit esse substantia vel natura panis vini the substaunce or nature of bread and wine ceaseth not Vigilius saithe of Christes humanitie quando in terra fuit non erat vtique in caelo nunc quia in caelo est non est vtique in terra when he was on earthe he was not in heauen now he is in heauen he is not therefore in earthe and in his first boke against Eutiches he likewise saith abstulit de hoc mundo naturam quam susceperat a nobis he hath taken from the worlde that nature which he receiued of vs. Chrysostome saithe natura panis in sacramento remanet The nature of breade abideth in the Sacrament Augustine saythe quod videtis panis est that which you sée is breade Origen saith Non materia panis sed super illum dictus sermo est qui prodest Not the matter of bread but the worde which is spoken ouer it dothe helpe Cyril sayth Christus credentibus discipulis fragmenta panis dedit Christ gaue vnto his beleuing disciples the breakings of bread Irenaeus saith Eucharistia ex duabus naturis constat terrena caelesti the Eucharist consisteth of two natures the one earthly which is breade the other heauenly which is by faith the féeding of our soules with the body of Christ. Reade maister Iuels bookes thou shalt sée suche other aucthorities in great number Thus thou séest Christian reader that the Doctors beare witnesse there is the nature of bread in the sacrament when M. Harding is able to answer these or bring any for himself then let the vntruthe stand The B. of Saris. The .18 Diuision This sole receiuing was an abuse and therfore abolished Harding The .122 vntruthe Sole receiuing in the time of persecution was no abuse Dering Héere M. Harding doeth fréely graunt that sole receiuing is an abuse whē the people may freely resort vnto the church Where is then the priuate Masse of our time This vntruth though it be worthe no answere yet for want of better it was once noted afore The B. of Saris. In M. Hardings Masse the whole people eateth by the mouthe of the priest Harding The .123 vntruthe They eate not by the mouthe of the priest as M. Iuel meaneth Dering M. Harding is driuen to narowe straightes that maketh suche raw vntruths with so many vnripe distinctions In the former vntruthe he putteth in in the time of persecution In this vntruthe as M. Iuel meaneth His helping hande must come to or there is no vntruth to be found This is M. Hard. plaine doctrine the people doe receiue by the mouthe of the priest If he can make two senses of these words his doubtful speaking is full of deceitfull meaning But this is too shamelesse wrangling No man in the world
not the sacrifice of the crosse the daily sacrifice Here vpon better aduise he reuoketh his absolute assertion and doeth qualifie it with maister Iuels meaning So if maister Harding doe not truely gather maister Iuels meaning vpon a false surmise he hathe made two vntruthes But bicause we are come againe to mention of this Sacrifice I will shew thée what is our Sacrifice for the purging of our sinnes First for thy better instruction thou must learne wherein standeth the controuersie betwixt the Papists and vs. They say they doe daily in their Masse offer vp Christ vnto his father a propitiation for our sinnes We say that Christ hath purged vs from our sinnes and that with the Sacrifice of his owne precious bodie and bloud but that sacrifice Christ himself did once make vpon the Crosse neither can any mortall man offer him any more Now if we can shewe that Christes reall body is no more offered vnto his father then is not only this no vntruthe but all maister Hardings religion is deuelishe and wicked Let vs sée then what the scriptures doe teache vs vntill the time that our sauior Christ did die This Sacrifice is often mentioned that it should be made when he had once died it is neuer mentioned but as already done Before he was conceiued in his mothers wombe the angell said his name should be Iesus For he should saue his people from their sinnes When he was born he was called the saluation which God had prepared before the face of all people When he was Christened Iohn said of him beholde the Lambe of God which taketh away the sinnes of the worlde The Lambe in this place after the Hebrue phrase dothe signifie the sacrifice or the offering And Christ him selfe When I shall be exalted I will draw all vnto my selfe By these and all those other places which are of the Passion of Christ it is manifest that the time was appointed when this sacrifice should be once made But when this sacrifice was done Christ said vpon the crosse consummatum est all was finished and in token that there was no more sacrifice to be made for sinne the baile of the temple did rende from the toppe to the foote Nowe after this sacrifice once finished not one title in the whole scriptures of any propiciatorie sacrifice to come but vpon this one and once made repentaunce must be preached to all the world and forgiuenesse of sinne with this promise annexed that whosoeuer doeth beleue and is Baptised shall be saued Thus we sée from the beginning of our iourney vntill we come to the place which our sauior hath prepared for vs in heauen we haue no sacrifice to passe by but that alone which Christ made vpon the Crosse that alone is called daily bicause it is an euerlasting intercession for vs vnto his father What soeuer Sacrifices the papacie hath inuented they are beside this and they are nothing else but snares which the Deuill hathe laid to entrappe our soules and call vs from the only trust in Christes merites An other proofe that the sacrifice of the Crosse may onely be called daily is well declared in all the wrytings of the Apostles where no one time either priest or altare or sacrifice or oblation is mentioned but onely in a spirituall vnderstanding You be made a spiritual house a holy priesthode to offer vp spirituall sacrifice vnto God saith S. Peter He hathe made vs kings and priestes vnto God euen his Father saith S. Ihon and S. Paule doeth call our bodies a liuing sacrifice holy and acceptable vnto God And againe Christ our passeouer is Sacrificed for vs therefore let vs kéepe the feast not with olde leauen neither in the leauen of malitiousnesse or wickednesse but with the vnleauened bread of sinceritie and truthe And to the Hebrues we haue an altare of which it is not lawfull for them to eate that serue in the tabernacle And againe let vs offer the sacrifice of praise alwayes vnto God that is the fruite of our lippes which confesse his name In diuers other places bothe by the prophets and apostles we be taught that these are the onely Sacrifices left vnto vs in the Newe Testament Then what desperate boldnesse is it for vs to make our selues new sacrifices without the worde of God the instruction of the holy Ghost or any coloure of sufficient aucthoritie I néede not adde how it fighteth directly with the Scriptures They say the priest doeth offer vppe Christ. But Christ neuer saith he is offred vp by any other but by himselfe I doe sanctifie my selfe for them and I doe giue my life for my shéepe And againe I doe giue my life and againe I will take it no man dothe take it from me but I will giue it of mine owne will And Paule saith he that loued me and gaue himselfe for me And to the Hebrues in the beginning of this booke it is written of me that I shold do thy wil O God this same is often shewed in the .5.9 and .10 Chapters to the Hebrues but in al the scripture not one word that euer Christ is offred by other They say he is offred daily but in all the scriptures he is said to be offred but once In that he died saith Paule he died once and to the Hebrues with one oblation he made them perfect for euer And in the same Epistle the vij Chapter Christ is said to be suche a priest as néeded not to make moe sacrifices for sinnes or offer himselfe daily For he did once sanctifie vs. And againe by his owne bloud he entred once into the holy place And againe in the ende of the world he appeared once to put away sinne by the sacrifice of himselfe And againe Christ hath once suffred to take away sinnes And againe hauing made one Sacrifice for sinne he sittes for euer at the right hand of his father And in conclusion the scripture taketh away all other sacrifice and saithe where remission of sinne is there is no more Oblation for sinne Yet wil they néedes haue a daily sacrifice What a miserable religion is that which in matters of the greatest waight hath not one word to vphold it in the scriptures But as the thing it selfe is the sinke of Idolatrie so marke it wel and thou shalt sée how wickedly they vse it Our sacrifice say they is the applying of that sacrifice which Christ made vpon the crosse And hereupon M. Harding doth often say that no Masse is priuate bicause it is made for all the people but examine this by the worde of God and sée how it agreeth The scripture saith the benefites purchased by Christes sacrifice is offred vnto vs by the worde not by the Masse You are borne a newe by the worde of God who liueth and indureth for euer And we haue felowship with God with his sonne Iesus Christ by the worde which is declared
vntruth Solennia doeth not import a solemne companie Dering Yet it séemeth so Maister Harding to as wel learned as you are But this is your common fashion to belie Maister Iuels words and then to say they be vntrue Yt séemeth saith he to import a solemne coÌ„panie What if it be not so yet it séemeth so But what if it doe import a great companie What if it can not stande with your priuate Masse Sure then is Soters decrée not worth alleaging as your vntruthe is not worth the quoting The reason that you bring out of Tullie were it not in your booke yet by the value I would gesse it yours Solemne say you doeth signifie sometime a custome Ergo when it is attributed to an action it doeth not import a companie This is verie like one of your owne arguments it hangeth so losely For the antecedent is false and the argument doth not follow But why speaketh Maister Harding against his owne knowledge he is assured it is not named in matters of religion but it signifieth a great company of persons and muche sumptuousnesse of the things so ill may his priuate Masse be solennis Mos solennis sacrarum saith Lucretius the solempne and sumptuous manner of the sacrifices And Virgil calleth them arae solennes many and costly altares so pompae solennes burials in solemne order vota solennia vowes made solemnly in the company of many and Tullie Solenne statutum sacrificium a sacrifice done sumptuously and appointed times and in M. Hardings Portuise sacris solennijs iuncta sunt gaudia to solemne seruice there is annexed ioyes This aucthoritie is sufficient against master Harding He wil say nothing I trow against his Portuise If he wil we will then charge him with the Popes owne aucthoritie Innocentius tertius shewing the cause why in their single holydayes they say not the Créede nor Gloria in excelsis as wel as they do on their double feasts wryteth thus vt inter commemorationem solennitatem differentiam ostendatur that there may be a difference betwéene a commemoration and a solemnitie Loe héere is Pope Innocent flat against maister Harding concerning the nature of the word and yet he is content to speake euen as Soter doth and say of the other Masses missarum solennia Thus we sée these vntruthes sometime can not agrée nether with their holy father the Pope neither yet with the Portuise The B. of Saris. Soter requireth to this action only the company of three Harding The .147 vntruthe He requireth not .iij. but .ij. at the least Dering Note good reader this vntruthe is now twise made in the 144. vntruthe and againe here Yet if thou way it well thou shalt sée it was not worth repetition In the other place the sense was very obscure and here the words are very strauÌ„ge To make this solemne Masse saith M. Iuel iii. are required Not so saith M. Harding the priest requireth but two to make answere But what if it happen that these two haue a thirde priest to say the Masse Soter séemeth to meane so when he saith vt sit ipse tertius that the priest may be the thirde I can not tel all their misteries It may be they haue a custome that two may make answere when no man sayth the Masse Or if they haue not then this is not vntrue The B. of Saris. It may be doubted whether dominus vobiscum were parte of the Liturgie in Soters time Harding The .148 vntruthe This cannot be wel and reasonably doubted Dering If well and reasonably doe not helpe out this vntruthe it hathe then neither goodnesse nor shew of probabilitie Now what well and reasonably may doe in this matter it shall well and reasonably appeare if you marke Damasus woords he saith there was nothing red in the Churche on sundayes sauing some Epistle of the Apostle and some chapter of the Gospell If Damasus say true then it may be doubted bothe well and reasonably whether Dominus vobiscum were red or noe This saying of Damasus maister Iuel dothe alledge and vpon little searche it will easily appeare by all Ecclesiasticall recordes that in Soters time and many yeares after there was no other solemnitie in their ministration sauing reading or expounding the scriptures and some prayers which the whole congregation did make together some say that Peter vsed to celebrate with the Lordes prayer only Paule did preache vnto them as appeareth in the Actes Iustine speaking of the Communion in his time â–ª saith Post precationem nos salutamus osculo mutuo deinde affertur precipuo fratri panis caâ—ix aqua dilutus c. After our prayers we salute one an other with a kisse then the bread is brought to the chiefest brother and the cuppe of wine and water Then the mynister giueth thanks vnto God in the name of the Sonne and of the holy ghost and the whole people doe answere Amen And if these words are not yet plaine inough by which we may doubt whether Dominus vobiscum were then in the Liturgie Iustine saith againe Die solis vrbanorum rusticorum coetus fiunt vbi apostolorum prophetarumque litera quoad fieri potest preleguntur c. On sunday we haue our metings bothe of the towne and the countrey where the Apostâ—es and prophets wrytings are red vnto vs so long as time wil serue then our mynister dothe make an exâ—ortation willing vs to folow the vertue and goodnesse whereof we reade Then we rise altogether and make our prayers Lâ—e héere is a full description of the Communion in Iustinus Martyr who liued in Soters time And yet in all this not one word making mention of Dominus vobiscum yet is maister Harding so importune in his vntruthes that he dareth boldly affirme and yet hath no grounde that Dominus vobiscum was then parte of their seruice Let him shewe but one sufficient recorde for proofe of that he wryteth and let him haue his vntruthe I know our decretall Epistles would be of this age and they defile Gods sacraments as becommeth that adulterous generation But those epistles as I haue sufficiently already shewed are far vnworthy those godly fathers whose names they beare The B. of Saris. Further this same Soter requireth that bothe these two and as many others as be present make answere vnto the priest Harding The .149 vntruthe He requireth it not this is vtterly false Dering Note good reader maister Hardings impudencie and take héede of his lying spirite he saith very censoure like this is vtterly false and in his Reioinder raileth much at M. Iuel for falsifying the Doctours and yet most impudently he dothe vtterly belie him Read his booke he doth not bring one letter to proue that he saith Belike he is wel persuaded his friends wil beleue him if he doe but say the worde but to bring some proofe against maister Hardings bare word vpon these words of Soter let him haue two at the least to aunswere
if they be moe saith maister Iuel then by Soters will they must all answer Upon this master Harding falleth in his railing vaine and saith it is vtterly false But let him say so his mouthe is no slaunder The gloser on this Decrée moueth a doubt whether these two should be ministers or lay men or of what sort else And he answereth that it is plaine inough they shold be mynisters Yet saith he again that is not certaine quia populus respondent Amen For all the people must likewise answer Amen Loe heâ—re y e glose doth flatly verifie this vntruth And in an other place Gracian speaking of the people which heare their common prayer saith thus populus adâ—d quod planè intelligit respondeat Amen let the people say Amen to that they do plainly vnderstand Héere beside that the seruice must be in a knowne tong Gracian saith plainly al the people must say Amen In this next vntruthe before the like is shewed out of Iustinus that all the people must say Amen the same may be proued by all the wryters of that age notwithstanding M. Harding to kéepe tale of his vntruâ—hes against Gracian against the glose against Iustinus Mâ—rtyr against al recordes saith it is vtterly false But examine the places and so trie his credite The B. of Saris. By M. Hardings minde the Priests deuotion ought not to stay for lacke of companie Harding The .150 vntruthe There can no suche meaning be gathered of my words Dering This as it may be thought is a very plaine vntruthe maister Iuel reporting that of maister Harding which him selfe saith can not be gathered of his words But bicause he hathe bene often found faultie in as bolde asseuerations as this is it shall not be amisse to sée his woords Thus he saith Well none commeth this is not a sufficient cause why the godly priest enflamed with the loue of God féeling him self hungry and thirsty after the heauenly foode and drinke shold be kept from it And haue not these words a good plain meaning May not one reporte of these words that a priest may say Masse alone Why then dothe he score vp this vntruthe Forsoothe héere is a distinction of no bodies comming either no body may come to answer or no body may come to receiue and M. Harding meaneth y t the priest may goe forwarde though no body come to receiue After this sort I thinke spake Heraclitus when he would haue no body to vnderstand him But this is no plain dealing to speake first so doubtfully and then score vp an vntruth if one vnderstand it not And thus much grauÌ„ting this distinction of no body If thou require further discharge of this vntruthe I will shewe thee good proofe why M. Iuels saying ought not to be blamed notwithstanding this distinction Lâ—ke on Soters decrée thou shalt sée the glose alleageth his Canon law to proue that the priest may sometime celebrate if he haue but one present sometime if there be no mâ— but him selfe This then being established by their lawe that the Priest may say Masse alone maister Hardings vntruthe may controll the Pope it maketh little against maister Iuel The B. of Saris. By this decree these two were bound to receiue or to departe Harding The .151 vntruthe That decree bindeth only the clergie Dering Before we had a distinction of no body now to quite that barren matter héere is a distinction of all men Let all men receiue saith Calixtus or goe out of the Church that is saith maister Harding all men of the clergie not all men of the laitie Thus neither all thing nor nothing nor something nor any thing shall want a distinction if by plaine dealing the matter be not good But O maister Harding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true speache is playne Nowe for the Christian Reader least these distinctions should deceiue thee I must now and then admonishe â—â—ée that they be but false stuffe and this shall well appeare in this present matter if I teache thée that in the primatiue Churche there did none abide that did not Communicate When Christ did first institute his supper it was so all that were present did Communicate He gaue commaundement that it should be so vsed and said Drinke ye all of this And that the Apostles and those other who bebeloued did thâ—s it appeareth in the Actes where without exceptiâ—n S. Luke saith they continued daily in breaking of breade And againe they met together to breake bread This was after obserued among the Corinthians as appeareth by S. Paule who plainely teacheth that they come together to eate the Lordes supper and least we shoulde thinke any excepted in the verses folowing he addeth euery one And for a further proofe of his meaning he biddeth them one tary for an other By all this it is certaine that all that were present receiued Upon this saith Calixtus let all receiue that will not depart out of the Church And he bringeth a reason to this Decrée Sic enim apostoli statuerunt For so the Apostles haue appoynted from the Apostles time through all ages till iniquitie beganne to haue the vpper hande it was alwayes an holy lawe For all that were present to Communicate And it is condemned of the fathers as great presumption and impudencie to looke on and be no partaker as it is other where sufficiently declared And were not maister Harding set on euill vnderstanding he would learne by that vse of the primatiue Churche when they sent away Catechumeni those that were beginners in Christianitie that it was not lawfull for any to be an idle looker on Sure in his priuate Masse they may loke on that list For this vntruthe bicause Calixtus him selfe dothe referre vs to the Apostles example when maister Harding can proue by the Apostles that those whome S. Luke mentioneth to haue daily mette and the Corinthians to whome S. Paule wryteth to haue bene all ministers then these distinctions of all men and no body shal goe for good Read the .221 vntruthe The B. of Saris. It is determined by the glose that these two were Priests or Deacons and so this decree of Soter agreeth with an other of Anacletus Harding The .152 vntruth It is not assuredly determined by the glose The .153 vntruthe It agreeth not Dering If this assuredly doe not helpe out with an vntruthe then assuredly this is no vntruthe but for as muche as assuredly is put in by maister Harding assuredly this is no plaine dealing and sure it is if suche vnsure demeanor wer taken from maister Hardings assured vntruthes the surety of good religion shold in déede appeare and this vnsauery wrangling shold be contemned for this vntruthe it is altogether shamelesse The glose moueth this question whether these two should be of the clergie or of the laitie or of either one and it maketh this answere satis videtur quod debent esse duo clerici
they confute themselues these others are the most auntient of any credite And as they haue these and sundry other erroures so from age to age in all writers erroures did still growe great controuersies were betwene the Gréekes and Latine church The matter is too plaine it néedeth no further proofe and no doubt the spirite of God foreséeing these daungerous times that shold ensue when men should make Gods of those holy Fathers grounding their faithe on them as on the true foundation the holy Ghost I say did leaue them to their owne fansies and suffred them to erre to declare that they were but men and that we should builde no further on them than they did builde vpon Christ but examine all sayings bothe theirs and oures by the euerlasting woord of God the only lanterne vnto our féeâ—e and the onely light vnto our steppes which thing God for his Christes sake graunte vs euermore to doe Amen For this other translation post finem orationum after the prayer of consecration which is the 178. vntruthe it is as soone proued to be yll as maister Harding hath aduenturously sayde it is good He saith they are Orationes that are after Consecration and precationes which are before and for this distinction he alleageth S. Augustine Héere christian reader thou hast to note two things First the distinction then maister Hardings argument As touching the distinction that there are no Orationes till consecration is past that is very false the Masse booke it selfe hath Oremus I wote not howe many times before they are at their saccaring and I trow he that made the Masse booke knewe what was in the Masse Nowe for the argument sée how it hangeth This it is Prayers after consecration are called Orationes Ergo Post finem orationum is when consecration is done I may with as good a reason as that argue thus Pomeridianum tempus is the after noone Ergo Peracto pomeridiano tempore is immediatly after .xij. of the clocke This is euen such an other argument and master Hardings hangeth as losely as it Thus if we will graunt M. Harding all his proofes he will bothe make his Massebooke a lier and frame againe as euil argumeÌ„ts as he maketh in his answer The B. of Sarisb In these words cum benedixisset sancta there is no mention of any sacrament Harding The .179 vntruthe It is necessarily implied though not in precise words Dering Is not this a straunge kinde of dealing The word is not there saith M. Iuel that is vntrue saith maister Harding the meaning is necessarily implied What néede any answer to such vntruthes as haue nether shame nor vnderstanding Likewise the next vntruthe which is the .180 whether maister Harding call things that are not as though they are bicause it is once mentioned in the .177 vntruthe I recken it not here worth the touching The B. of Saris. I haue already proued by sundry aucthorities that Missa is often times vsed for any kinde of prayer c. and it further appeareth also by the councell of Cabilon Harding The .181 vntruthe It is not yet proued The .182 vntruthe It appeareth not by the councel of Cabilon Dering Maister Harding shall doe well to deny M. Iuels proofeâ— when he hath reproued them and till that be done he were best say nothing Men may not now be ledde with his bare woord What master Iuels proofes are let the Reply be iudge For the other vntruth about the councell of Cabilon maister Harding vseth a great deale of wraÌ„gling and litle learning For maister Iuel dothe alleage Gratians owne woords as he reporteth it out of the councell O saith maister Harding the councel hath it not If it be so then the vntruthe is Gratians and not master Iuels and so M. Harding falleth out with his friends But to cloke the matter againe where the words as Gratian reporteth them are auditis missarum solennibus vespertinis officijs He saith it is ment of the feast of the foure times wheÌ„ it was lawful to say Masse at night Those times were as I suppose the first wéeke of Marche the seconde of Iune the thirde of September and the fourth wéeke of December but these first times liked not Vrbanus therefore he turned them into the first wéeke of Lent and into Whitsuntide and so we had the spring fast the summer fast the haruest fast and the winter fast that by these .iiij. bookes or hingels of the world we might be taught euen as with the foure Euangelies bothe what to preache and what to doe Thus haue maister Hardings holy Popes pulled out of Goddes Churche Gods eternall gospels and made vs newe gospels of their owne and of those times saith maister Harding that decrée is ment at which times Masse might be sayde at night But yet as I remember in Lent we had not many Masses at night but in the forenoone we had Euensong and all least the Euening prayer should be to long Then if it be so what doe these fasts héere to make answer for their Masse notwithstanding suche obseruation of dayes and monthes and times yet Masse in this place must signifie common prayer and so this is no vntruthe Or Masse was celebrate at night and then what meaneth the .81 vntruthe Read it The B. of Saris. M. Harding seeketh for his Masse at Alexandria a thousand miles out of Christendome Harding The .183 vntruthe Alexandria is not a thousand miles out of Christendome Dering In the .171 vntruthe where maister Iuel saith about which time Mahomet spreade his religion in Arabia maister Harding quoteth his vntruthe and saith Mahomet was not about that time and yet he was at the vtmost within .xix. yeres of that time now almost .1000 yeres past And this is strange dealing that of things done .1000 yeares past within xix yeares compasse we may not say they were done about one time Yet as though maister Harding there had done very well he doeth againe the like in this place sayth he Alexandria is not a thousand mile out of Christendome and bicause he will appeare constant he maketh this againe the .218 vntruthe so little is he ashamed of his owne folly And nowe what skilleth it whether it be iust a thousande mile off or else want a mile or two of it Is maister Harding euer the neare his priuate Masse Yet take away two poore Ilands Cyprus and Creta a .1000 mile a sunder and either of them .500 miles from christendome And M. Harding cannot proue y t any part of Alexandria is not a .1000 mile from christendome then this exact computation of miles in so néedelesse a matter may rather argue wranglyng than proue an vntruthe The B. of Saris. In the Tripartite historie it is written thus Gregorie Nazianzene in a little Oratorie at Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made assemblies of people Harding The .184 vntruthe It is not written so Dering This curious inquisition about words which preiudice
manye suche hobbers now adayes God giue vs grace to beware by your example and to take héede of such cold play Hardyng ¶ As for your respectes to saye truely I neuer knew what they were At the gaming of your Gospell you shote to strike downe the true and reall body of Christ onâ— of the blessed sacrament of the aulter with certaine phrases of spech with telling the people of your tropes and figures with comparing the Eucharist to the baptisme with making the preseÌ„ce of Christ like in both You bend your force to strike away the eternall and singuler sacrifice of the church with such a sort and forme as I hetherto neuer vsed and yet thinke to be very straunge as for example with teaching as you do that missa signifieth not the masse but your CoÌ„munioÌ„ that Eucharistia is to be taken not for the sacrament consecrate but for common bread wherewith one Bishop did present another That Melchisedech and Malachias signified the sacrifice of your coÌ„munion wherat the people lift vp their handes and hartes as you say vnto heauen praieth and sacrificeth togither reioysing in the Lorde That in the sacrament of the aultar ther is no vertue nor grace but when it is vsed no more then in water after that one is baptised That ther is no difference betwixt the priest and the people in the holy ministerie of the sacrifice and that lay folke meÌ„ and women do make the sacrifice and be priestes after the order of Melchisedech that God is the author of euill and driueth men to sin Many other such sortes and formes of shooting you and your companions vse at this daye with which I was neuer acquainted as nether any man liuing can burthen me and God is witnesse which to me is a sufficient discharge Wherfore you do me the greater wrong in that you say I taught your Cospell euen in like sorte and forme and in all respectes as it is taught nowe Dering But you procéede at your rouers and tel an vncertaine tale of the respectes of your preachinges You saye you neuer preached against transubstanciation These are vaine repetitions to fill vp your paper How coulde you preach against such filthynesse of the Sea of Rome that were alwaies hobbing and neuer preached out Christ in the simplicitye of his Gospell I am easily perswaded that you neuer did it seing whervnto you are againe returned But whether you did it or no one day it shalbe reuealed All these pointes here alledged are fully discussed in Maister Iuells Replye And good reader leaue of hobbers instruction with the formest shootâ— at the very marke which is Iesus Christ and thou shalt soone perceiue what is his truth Now for thy better instruction I will speake of those markes which are laid out as breâ—fly as I can First this transubstanciation was first mentioned in the councell of Laterane .1215 yeare after Christ. And corpus Christi daye instituted in Vrbanus tyme more then .40 yeares after that So thou séest the antiquity is but of late yeares it hath no warrant in scriptures as their owne doctors Fisher Biell and Scotus doo witnesse How it disagreeth both from scriptures and Doctours M. Iuels Reply hath aboundantlye taught thée Yet for thy better furtherance I will laye before thee for thyne instruction certaine of those places which ouerturne this fonde Doctrine Thou must first consider that this sacrament and Baptisme are the two sacraments that Christ hath left vnto his church which two were prefigured in the olde lawe baptisme in circumcision especially and the Eucharist in the pascall Lambe Now for the true vnderstanding of these Sacramentes thou must remember that the Scripture vseth in them suche a phrase of speakinge that the thynge signified is giuen vnto the signe So of Circumcision whych God had commaunded Abraham the scripture expressely saith this is my couenant yet was it the signe of his couenaunt Of the pascall Lambe it is saide this is the Lordes passeouer yet was it but a token of the passage of the Angell Likewyse of the rock Paul speaketh The rocke was Christ which was yet but a figure of Christ and the sacrifices are saide to be the purifiynges yet were they but a token of ther sanctification And as this was spoken thus in the figure so it is now in the truth S. Paule calleth baptisme lauacrum regenerationis the washinge of the new birth yet it is but a signe of the inward renewynge of the holye Ghost In like sorte it is written baptizare c. he baptised and washed away thy sinnes Yet baptisme was but a token that his sinnes were washt away So Peter baptismus nos quoque saluos reddit yet it is but the seale of our saluation The holy Ghost must come vpon them before they receiue grace In like maner it is saide of the other parte of this Sacrament This cuppe yet the holye Ghost meaneth the wine It is sayd further this cup is the new Testament yet the wyne is not the same but a token of it The newe testameÌ„t is that God is our God and we are his people that he hath forgiuen our iniquity and that he will remember our sinnes no more But wo be vnto that man that shall looke onelye to be saued by that which is in the Priestes Chalice What madnesse is it then séeing this maner of speaking is so vsuall to the Sacraments to choose onely this sentence of our Sauiour Christ this is my body which thou wilt receiue with out figure when neither the scripture it selfe doth alowe it nor the phrase of the spirite of God so often vttered vnto vs doth inforce it I neede not here to recite the playne sayinges themselues which literally layed togither can not stand this is my body saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now giuen for you yet Christes body was not then betrayed So saint Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is broken for you yet was not his body then crucified whereby they are inforced yea euen in the same sentence to forsake the letter And for the better assuraunce that we may doe this vpon a good warrant we haue the exposition of our sauiour Chirst it is the spirite that quickneth the flesh profiteth nothing The words that I speake vnto you are spirite and life And saint Paule doth cal it bread euen when it is ministred The bread which we breake is it not the communion of the bodye of Christ This is sufficient for him that will vnderstand how these woordes are taken this is my body He that wil yet stick vnto the letter let him further consider the saying of Saint Paule that the letter killeth and manye other sayings of the scripture which be in like maner as thys is spoken of our sauiour Christ. The woord was made flesh saith S. Iohn yet the deitie of Christ which is the woorde was not turned into man My Father