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
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
Fishermen some Tentmakers some Husbandmen and suche like this contrarietie of Apostles could neuer be in Christes Apostles Then by like M. Hardings Church that is faine to make them Apostles hath some wants And yet bicause M. Iuell sayd thus much he falleth out in a rage that his Challenge was foolish his Replie without learning his arrogancie much his Gospell false his weakenes discouered his modestie stained and I wot not what A heape of shamelesse lies in halfe a side of a lease The Challenge was foolish yet Harding Dorman Rastell Marshall Stapleton Heskins Saunders and Shacklocke doe sweate these .iiii. or .v. yeares about it and are neuer the neare The Replie was vnlearned Yet M. Harding in a yeare could reioyne but with a few leaues and that non absque theseo Summysts or Glosesearchers euerie one doth helpe a little Concerning these other sclaunders his pride can not be much that alwayes commendeth his aduersaries cunning His Gospell is not false that embraceth nothing but the Gospell of Christ. His weakenesse is litle that is vpholden with so manye authorities His modestie is not stained whose enimie euill reporteth him Nor his bragges are manie where the victorie abideth Therfore this filthie fome of such vncomely railing doth rather bewray the sicknes of the wryters mynde then reproue the person against whom it is vttered Harding ¶ That you loked fiercely and shoke your sword terribly I sayd it not as you reporte me c. from thence to digresse to the odious vpbraiding vs with crueltie c. it was more spitefull then pertinent to the matter Dering Maister Harding much blameth the racking of this example but he may not nowe well discemble his meaning His owne writinges and Maister Shacklocks old withered trée doe showe howe gladly they woulde bring vs into hatred oâ— bloudinesse and when they secretly insinuate it is it not wisdome to bring open remedies They may not well discharge them selues of such secrete doinges Maister Harding was but little gone in this Epistle when he would closely séeme to be Appelles But his painting was not singular and therfore I passed it ouer After that he hath saide in this matter what he can he commeth to his woonted rhetorike of Runnagates Apostataes Forsakers and Rebels as if he were talking of him selfe or Staphylus and such companions But Maister Hardings mouth is no slaunder our constancy is yet vnblamable He blameth much our vncourtesy towarde our aduersaries but he sheweth not wherin we do so euill entreat them We neither tye them vp in cheines nor shut them vp in cole houses Perhaps he will saye they are in â—uraunce Yet that is but his own false surmise Their great good lyking is a token of little hard handling As touching these manye yffes of the beginning of Maister Iuels profession they néede no aunswere What he ment a godlye man maye iudge in seing gods blessing of his proceadinges He findeth not hym selfe guilty with Core Dathan and Abiron in gods mercies he feareth not the fall of Lucifer And as you Maister Harding haue regarde to the saluation of your soule for Christes sake he requireth you to enter into your owne conscience If promotion made you shrinke remember Ieroboam that made Israel to synne If shame make you coÌ„tinue remember Pharao that would not yéeld to Moyses What euer kepeth you back from the true ioye of Gods gospell remember Iulianus You shall crye in time vicisti Galilee O Galilean thou hast the victory Harding ¶ That you were enforced therto by our importunity as you say who can beleue you For who of vs al troubled you Who prouoked you Who did so much as pull you by the sleue Had you not before shut vs vp c. Dering Where he denieth that M. Iuell was prouoked by their importunitie and thereto rayseth a heape of his idle questions what priuate cause he had I know not Of their great importuniti all the world is witnesse What if M. Bonner were in prison that had tied vp so many What if testie M. Watson held his peace Or what if M. Harding were quiet Are there no moe enimies of Gods truth but they Was all at rest Was al husht Was not the world dayly seduced by their popery Was not Christes merites darkned Antichrist stil fighting for his seate in the temple And will not this importunitye stirre vp a good Byshop I pray you M. Harding I speake it not to vpbraide you but to admonish Gods people what if your watchmen were blinde and had no knowledge what if they were domme Dogs and they would not barke what if they laye a sléepe and delited in sléeping doo you thinke therefore that the vigilant pastor of Sarisburie coulde sée the woolfe come and runne awaye sée the théefe and kéepe silence Your great murderer Hosius was buste your Sorbonists wer occupied your Louanists at their labour this might moue the byshop though a few of you foxes dyd not much trouble y â— fold dissemble not your knowledge for shame anie longer confesse this was great cause both of griefe and vehemency Hardyng You finde fault with my want of modesty for shewyng forth your bosting for my part I pray God I be neuer found more faulty for want of modestie Dering Maister Harding excuseth him selfe that he hath not passed modestie and prayeth God that therein hée be neuer founde more faultie but whosoeuer readeth ouer his writing and raketh vp togither the scourings of his modestie shall finde such a heape of railings that if he yet feare going ouer them it is very true that he that is once past shame is like to proue notoriously impudent But it skilleth not much how immodest he be in writing that defendeth such a shamelesse cause Hardyng ¶ If the truth you meane were manifest and knowen why could not Luther see it by whose spectacles you haue espied many pointes of your Gospel by his minde the truth of you that be Caluinistes is not manifest Dering Now M. Harding falleth into his common place of Luther and Caluine and those men the more excellent their vertues were the more opprobriousâ—ye he reporteth them I could haue wished in the one lesse vehemencie But it was a froward world when he first preached the people coulde not be wonne with entreatie The other may be a spectacle in al posteritie to behold the great mercies of God that endued his sinfull creatures with so rare vertues He preached so often and wrote so many bookes that if the truth bare not witnesse it might séeme incredible He expounded the scriptures in such vertue of the spirite giue me leaue to speake as I thinke seing all is to the glorye of God that neither S. Augustine nor S. Ierom the great lightes of Gods church haue euer done the like But let such men rest in the peace of the Church Maister Hardings reuilings can not blemish their good names After this he expoundeth his meaning in calling Maister Iuell Goliah which he saith he
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
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