A Sparing Restraint of Many Lavish Untruths, Part 1 (2 of 3)

A Sparing Restraint of Many Lavish Untruths · Part 1 (2 of 3)

p. 40Harding.

¶Certaine false preachers, for their great impudency, and for that they barked at the light of the Gospel, as dogs do at the Moone by night, S. Paule called dogges, and bad the Philippians beware of them. &c.

Dering.

Here Maister Harding would couer his vngodly demeanour, with the cloke of godlynes, for that S. Paule called certaine vngodly teachers, doggs, and euill labourers, and therfore he woulde gladlye saye, as much to Maister Iuell. But who were they, that thus barked at the Gospell? Uerily men of their owne Religion.Phil. 3.Phil 3 For thus saith S. Paule: Beware of doggs, beware of euill workers, beware of concysion. For we are the circumcysion, that worshipp God in the spirite, and reioyce in Christ Iesu, and hauehave no confidence in the fleshe. But O the wretched Church of that confounded Babylon, what one-péece hath it of this spirituall woorship, that is, to reioyce in Christ alone, and hauehave no confidence in the fleshe? Do they not make Angels their mediators? Do they not call vponupon Paule and Peter? Doe they not say, that their whoorish Masse is propitiatory? Doe they not byd men go range a pilgrimage for the greater meades? Doe they not say, ther is a merit of our workes? And what say they not, that leaneth to flesh, and bloode? This▪ is the barking doctrine, this is the tearing, & renting in peces of Christ his merites. S. Augustine saith, non gratia ex merito, sed meritum ex gratia. Grace commeth not of deserte, but deserte commeth of grace. Let them leaue off their iesting, at Maister Iuells worship, it is no tyme to speake euill of authority. Euen in such language, the hart is sorowfull, and the ende of that myrth is heauinesse.

Harding.

¶Ieremie calleth them of Iewry Staliens, for that they neyed p. 41eche one at an others wyfe. Ezechiel calleth the false Prophetes of Israel Foxes, so Christ him selfe named Herod a Fox.

Dering.

Yet M. Harding procéedeth in the long space of his owne modestie, and as he must néedes doe, alledging truth for falsehood, heapeth vp scriptures against himselfe.Ieremie. Ezec. 13.Ezek 13 Ieremie calleth the people of Iudah Stahens, Ezechiel, the false Prophetes, Foxes, and so doth Christ call Herode. But who were these fed horses of Iudah? those, sayth God by the Prophet, whose children hauehave forsaken me,Iere. 5.Jer 5 and sworne by them that are no Gods, that when they were fed full, yet they committed adultery. And who sweareth by them, that are no Gods, eyther we, or they? HaueHave not they taught vsus, to sweare by the saints of God, by his holy Euangelies, and by their wicked Masses? And trow they, this is not swearing by false Gods?Ezech. 13.Ezek 13 Of whom speaketh Ezechiel that they ar like Foxes in the wasty places, euen those that Prophecied of their owne spirite, and lying diuinations, and whether doe prophecie of their owne spirite, we that search onelyonly the woorde of God, or they that preach forth their owne traditions? Who hath séene lying diuinations, we that reiect all their dreames, and visions, or they that doe staye their whole Religion on them? Though all the reuelations, which are written, in maner infinite, dyd not shewe it, Maister Hardings owne aunswere, would sufficientlye proue it. This is a special note, that their Pope is Antichrist, oft spoken of in the scripture,1. Timo. 4. and bewayled of S. Paule to Timothe in his earnest exhortation to continuall preaching, wher he saith the tyme will come, when they will not suffer holsome Doctrine, but hauing their eares itching, shall harken after their owne lustes, get them a heape of teachers,2. Timo. 4. and shall turne their eares from the truth, and shall be giuen vntounto fables. Thus while Maister Harding doth mayntayne his modesty, he hath ouerthrowne his religion, and in heate of p. 42spirit as he goeth forth in euil, he doth breath out euill termes in suche sorte, that chaste eares maye not well abyde them. He calleth mariage an vnchaste life, wyues strumpets, and an vndefiled bed a lecherous neying. O Lord, are not thy eyes vponupon the truth? Thou hast stricken thē, but they hauehave not sorrowed, thou hast consumed them, but they hauehave refused to receiue correction, they hauehave made their faces harder than a stone, and hauehave refused to returne. But they knowe not the waye of the Lorde, nor the iudgement of their God. I will aunswere no otherwise but with S. Paules woordes, that their doctrine is a doctrine of Diuels. He telleth vsus of spitefull guyles, and wyles, with which we intrappe men, of our lewdnesse, and our false dealing, that maketh them to smart, and yet he saith, he will not chasten vsus with reuiling woordes. How full of gall is Maister Harding, that these woords do not yet seme bitter? What shall we looke for, when his spiryt is moued, that thus quyetly breathed out such reproches? But so his tonge maye runne, or his pen be walking, it séemeth, he careth not what he write, or speake. Why doth he not tell vsus what he meaneth? Is it like he knoweth any harme by vsus, and will not tell it? Such silence would require a mylder stomacke. Now after a litle talke to no purpose, when he hath swet long in bringing much for his modesty, yet can prooue none, he thinketh good pollicy, to make other compartners of his impudency, and after mature deliberation, with a fewe prety metaphores, thinketh it good to bestow his talke vppon Maister Iuell, and so with a bolde asseueration beginnes his purpose.

Harding.

¶Verily of all the wryters that I hauehave read, I neuer found any, that vseth the lothsome manner of scoffing, and mocking so much, as you doe. When reason faileth, a scoffe is at hand. When an argument presseth, a mock serueth for aunswere. When the matter goeth playne p. 43on the contrarie side, then Hickescorner be stirreth him, and with ieasting pulleth away the minde of the reader to an other light thought, that so all might be laughed out, and the chiefe point let passe.

Dering.

Now verily Maister Harding you are in a mad case. You maye be Simo for your lucke, your harmes come so in order, your arguments are so slender, your witnesses so vndiscrete, your aduersarie so strong, that when you hauehave done what you can, at last you kéepe the shame your selfe. You told vsus before of blasphemyes against the dreadfull mysteries, of strikinge at all men, not sparing the reuerence of his mother, no not the maiesty of the holy Ghost, and is this bloody tragidy ended with a poore scoffe? Hath Maister Iuell so tempered his Reply, that Maister Harding can finde in it no one reuyling woorde? Why then M. Harding, call togither your friendes, and let manye handes make the burden lighter. Unlesse your reuylings be meruailous vncomelye, you shall hauehave them of your own syde that will beare them vp stoutly, and M. Iuell is content with a litle iesting, in tyme conuenient. But that either scoffe, or mocke, or your Hickescorner, doeth stande in steade of an aunswere, this is an other of your railings, and you must be content to beare it your selfe. If you will hauehave vsus beleue it, why shewe you not the place? Must the enimies wordes stande for good accusation? But who can bring proofe of a shamelesse lye?

Hardyng.

¶In olde tyme Philosophers had names giuen them of some speciall property and disposition of mynde. Socrates was named the dissembler, Plato the Diuine, Heraclitus the Darke, Carneades the Subtile, Chrysippus the sharpe, Theophrasius the sweete, Diogines the Doggish. Certainely, had you bene aliue at those dayes, you had bene named, Iewell the Scoffer. p. 44Yet for your learning, I wene, you had not ben annumbred among Philosophers.

Dering.

Here to helpe to discredite his aduersary, he vttereth a litle cunning in old Philosophers names, and yet in the ende is very lothe to account him among them. This is the craking M. Harding told vsus of, to set out his learning after so vnlearned fashion. But this is no faulte in the rethorike of Louain. The Tarentynes, and the Sicilians, to whome he writeth, shal accept it for good eloquence. But let the cunning goo, let vsus examine the cause, he doth measure his forefathers by his own affection. What if we shoulde deale in like maner with him, and reason thus. Ptoleme for his foolishe pyping was called a minstrell, Ochus Artaxerxes for his cruelty Machera, Tarquinius for his vnciuill behauiour, the prowde Deniochares, for his bolde prating foreign. Aristogiton for his impudency a Dog, Antiochus for his great promysing, and litle perfourming, Dosas, Trebonius for speaking ill of his betters, Asper. And had M. Harding of our dayes, bene then lyuing, he should hauehave bene called for his little modestye, Harding the rayler. Certaynly, though he might be one of those, for his behauiour, yet I will not bestow of him, anye particuler name, I leaue him to the iudgement of others. Now once againe for his full discharge, he sheweth out his generall acquitance, and sayth that in all his aunswer, he hath vsed great modestie. Much like to Ptolome, one of the Kings of Egypt, that when he had killed his Father, and hys Moother, and hys brother, yet he would néedes be called foreign. So M. Harding wyll say néedes he is modest, but his woord is no warrant. Concerning M. Iuell, whether his greatest grace be in scoffing, I maruaile that he now doth aske the question.In prefat. beware of Master Iuell. Doth not M. Rastall, his owne dearlyng, confesse, he hath a rare gift in writing? Though his aucthoritie be otherwise very light, yet against M. Harding it is very p. 45weightie. And why will not M. Harding confesse as much? Is he not as well learned, as M. Rastall? Yes sure, but malitia mutauit intellectum, malice hath chaunged his vnderstanding.

Hardyng.

¶If ye seeke to be reuenged on me, for that I hauehave bene so bold, as to aunswere your vaine Chalenge, and by this Reioynder, to confute part of your colourable Reply: either hold your peace, or speake so, as you be not foūd a lyer, if you can. For truely, by your euill speaking of me, you shal but encrease the heape of my felicitie. &c.

Dering.

Maister Harding would hauehave the world to thinke, we are offended with his writing. And in déede we are so, and take it as a scourge of God, to kéepe vsus in humilitie, and a manacing against our sinful liues, that as oft as we se their bookes, we should repent vsus of the idolatries, wherein we hauehave beene drowned. But he in his impiety, runneth desperatly forward, and appealeth vntounto Gods iudgement, with such securitye as appeareth, as Flauinius at Thrasimenus, or Varro at Cannae went to méete with Hannibal. Well may I vse this similitude, sith all his doings are nothing else but gentillitie. Maister Harding doth accuse vsus of euill speaking, before we offēd him. Where he saith, he is sure he standeth vponupon a sure groūd, let him take héede he be not wise in his own conceit. Not eueryevery one that saith, Lord, Lord, shall enter into the kingdome of heauen, but he that doth the will of God. They are not all true worshippers that go vp to Ierusalem, but suche onelyonly as woorship in spirite, and veritie. The Iewes with as great a confidence, sayde they had one Father, which was God, but Christ aunswered, they were of their father the Deuil. Saint Paule speaketh of the wicked, that gloried so of God, but hée sayth, by such meanes the true God is dishonored. The Scribes, and the Pharises bragged muche of Moyses, but Christ p. 46sayd, the same Moyses should be their accuser. All Israel dyd euer boast, they were the children, but yet onelyonly in Isaac shal the séede be called. Euen so these braggings of Christ, séeing he followeth not his Testament, shall be his owne confusion. But by like he feared this, that here I do aunswere, and therfore with a vaine occupacion he thought best to preuent it, and make a false clayme him selfe, to that sayinge of Christ. And to proue it, doth alleadge that weary argument of their Romish church, which bicause it is so oft alleadged, it shall not be amisse to speake somwhat of it, & to way a litle the difference 1of the two Churches. The Churche of Christ is not bounde to any mans traditions, it is not tyed to any certaine place, the som… hath made vsus frée, and therfore we are frée in déede. Neither in Ierusalem, nor in this hill, the true worshippers doo worship, but in spirite, and veritye. But the Church of Rome, doeth hang vponupon olde rotten postes, they obserue monethes, and dayes, that they maye be made frée, they runne into cloisters, and monckery, for to worship, and 2serue God. The Church of Christ is not inclosed in any certain cuntry, the Apostels are gone into al the world to preach the Gospell,Math. 28.Matt 28 who soeuer doth beleue, and is baptised, shalbe saued. But the church of Rome doth condemne them that goe one foote from hir, she pronounceth them accursed that wil not drinke of hir adulteries, and without hir she saith, ther is no 3helth. The Church of Christ wil not heare a strangers voice, she will not beleue an angell from heauen, that shall preach any other doctrine,Gala. 1.Gal 1 then Christ hath deliuered, & the scripture is the rule of hir whole religiō. The church of Rome doth harken after vnwritten verities, she giueth credit vntounto dreames, and visions, she saith the Scriptures maye be drawen into diuers senses, and will not allowe them, but after hir 4fansied interpretations. The church of Christ is buylt vponupon the doctrine of the Apostles, and Prophets, Christ him selfe being the heade corner stone,1. Cor. 13.1 Cor 13 she doth receiue with méekenesse p. 47the woorde that is ingraffed in hir, and doth confesse,Iaco. 15. that it can saue our soules. The church of Rome is buylt vppon mens deuises, and for insufficiencye of the word, adioyneth pilgrimages, and pardons, sacrifices for quick and dead, Masses, and purgatoryes, Inuocation of Saints, worshipping of Images, and a thousand such trumperies, and will not confesse that all is written, which is necessary to saluation. The Church of Christ doth acknowledge that by Christ 5alone she is saued, by Christ alone she is deliuered from hir vaine conuersation, and from the bondage of sin, not by the woorks of righteousnes, which she had done, but according to his mercy which hath saued hir. But the church of Rome maketh merits of hir own, hath inuented wor…es of supererogation, hath great confidence in Bulles, Reliques, Indulgences, and salutations of the Pope. The church of Christ, 6is the communion of Saints, the society, and the felowship, of these that walke in righteousnes. But the church of Rome, is a den of théeues, her hye Priestes are sorcerers, coniurers, necromancers, murderers, vnchast adulterers, Sodomits, church robbers, and such like infamous creatures, as is euident by Platina, Be…no, and all other that hauehave written their liues. The church of Christ doth vse the keies aright, as she 7hath receiued them, she pardoneth the penitent, & bindeth vp the sinnes of the disobedient, and as she frely hath receiued, so frelye she bestoweth them. The church of Rome doth binde and lose at aduentures, sendeth pardons to persons that she neuer sawe, and bicause she hath not receiued fréely, she selleth vnreasonable deare, and hath made men paye for their sinnes, an hundred thousand ounces of golde. To conclude, 8the church of Christ, is the members of Christ, the bodye of one head, of which heade she hath receiued hir saluatiō, bicause he hath purchased hir with his blood. The church of Rome, Actes. 20.28Acts 20:28is the body of Antichrist, the members of an Idolatrous harlot, that hath gone a whorehunting after diuers louers. Therfore p. 48the church of Rome, is not the church of Christ. And as this church of Rome is in déede the synagogue of the Deuill, so she hath not so much as the marks of Christes congregation. The right vse of the sacraments, which is the badge of Christs church,Psalm. and the reading of scriptures, wherby hir steppes are lightened, are as farre out of Peters church in Rome now, as in the tyme of paganisme ther were out of the capitol, as it shall appeare vponupon further discussion. First, if they hauehave the right vse of the sacraments, then hauehave they nothing in them but Gods owne ordinance. For we maye not intermeddle our own constitutions w^t Gods cōmaundement, as the prophet doth likewise witnesse of the sacrifice. For if we doo follow our owne wayes,Esay. 66.3.Isa 66:3 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 hauehave our deuises ioyned with his wisedome. And who knoweth not how the sōnes of Aaron, for offring strange fyre were miraculously consumed from heauen.Leuit. 10.Lev 10 Se nowe whether the Romish sacramentes are not in like sort defiled. I speake not of the huge multitude, which they hauehave 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 hauehave prophaned, with giuing them to vnméete creatures, the cōmunion bread vntounto dead men, Baptisme vntounto Bels, and Ships, and restraine them from fyt persons, as the sacrament of Christes bloode from the Laytie. The maner of Christes institution they hauehave 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 hauehave inuented new guises. p. 49Concerning 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.In canone missa rubrica. 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 …che side an other, and the fift on the bottome. Sometime he crosseth it p. 50thrise within, where the wine is. Sometime the Deacon holdes the couer in his hand, and stretcheth his arme out, as farre as he can,Dist. 93. diaconi. and vponupon 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, thē 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, Philli.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 p. 51the 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 hauehave 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 hauehave, 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 vntounto the liuing Lord, if it be his good will, and pleasure, to mollifye the hartes of our enimyes.

Harding.

¶Now I come vntounto 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 vntounto 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 hauehave you not once gessed charitablye. But the God of louelove doth not direct your goyngs, and therefore you make suche often reaches at hatred. What preiudice should Maister Iuell bring vntounto your cause, which of it selfe is weake, and of all Godly men forsaken? What harme vntounto your person, whose returne should be his exceding ioye, and whose obstinacy is the encrease of his commendations? Bicause, say you, in the person of an other, he putteth you in remembrance, from p. 52whence you be fallen. Why M. Harding are you offended to heare of your euyll doyng. Uerilye the wise man sayth. He that refuseth instruction,Pro. 15.31Prov 15:31 despyseth his own soule. But what speaketh this person, whom you meane, vntounto M. Harding not long since. &c. O custome of euill speaking, what a pleasure doost thou bring vntounto the euill disposed person? We hauehave hearde often of Maister Iuells rai…inges, and scoffings, eueryevery leafe of his vncourteous dealing, a long common place of his bitter kinde of writing. After so much a doo, seing there will be required some proofe, he séeketh busylye, and when he can finde none, he maketh the greatest leape, though there be many very wyde, that is in the reioinder, euen out of this preface quite ouer the Replie, in to the conclusion, and there he hath found a poore man which asketh a question, which hath set him in these fiery passions, what is there in such manner dealing, but either singular impudēce, or extreme foly? Beare yet with him good Reader. Barre him of these leapings, and all his pastime is done. But let vsus heare what Maister Harding can aunswere to this poore man. Thus Maister Iuell maketh him speake vntounto Maister Harding. Not long since you taught them of our side the Gospell, euen in like sorte, and fourme, as it is tought now. Here Maister Harding bicause he can make no good aunswere, thinketh it not amisse to stop this pore mans mouth with a litle sophestrie. You taught vsus, sayth this poore man, the Gospell. By this, saith Maister Harding you doo vsus to wéete what your gospell is, and wherin it consisteth. Blame not this poore man, though he can say no more. I hauehave béen a scholar almost this twentye yeares, and yet I can not sée what this aunswere meaneth. They must be L…nces eyes, and such, as can looke through milstones, that can sée this conclusion, very déepe cogitations must go so far into sentences, and a man had néede of a warme nightcap, that should folow them. But seyng we can get no better aunswer, the poore mans saying shall stande still for true, and Maister p. 53Hardings obscure gatherings shall verifie the cōmon saying, that it is better to saye nothing, then to holde ones peace. In the ende Maister Harding denieth, that he euer spake these woordes, wherby he doth empayre his credit in all other matters. Let the Christian reader for his contentation, when time, and occasion may serue, enquire of any, that then liued in Ox…orde. This simple way may not countervaile so many witnesses.

Hardyng.

¶To answere to the matter simply, and truly, as before God, I will not here for my better excuse, accuse the will of the Prince, in whose dayes I was brought vp in learning, the ernest endeuour of the Gouernours, then being, to satisfie his desires, the crueltye of the lawes, the yeelding of all in generall, except a very fewe, the great silence of preachers, that then durst not teach necessaries, the common ignorance of men. Omitting… all these, which I might bring for some part of excuse, I am content for truthes sake freely to accuse my selfe. In certaine points I was deceiued I confesse by Caluin Melancthon, and a few others, as you by them, and sundrye others are nowe deceiued in many.

Dering.

Now he commeth to the simple, and true aunswere for hys turning, but he turneth so many members in one sentence, that he turneth all sense quite out of the periode. Perhappes he thinketh he speakes to the poore man againe, therefore he speaketh in riddles. Or if it bee not so, the truth I trowe breaketh out. And againe, he accuseth the iniquitie of those dayes, but his darke hart cannot abide the light, straight he starteth backe againe, and is content to take the fault vntounto him selfe, bicause all other excuses are vayne, and vngodlye. And as well as he can, in so great a storme, he runneth vnderunder the couering of S. Augustines auctoritie, but it may not p. 54helpe him, sithe their turnings are not like. Saint Augustine turned from traditions vntounto scripture, but he turneth from the scripture, vntounto traditions. Againe, S. Augustine turned from the vayne trust, that he had in man, vntounto the sure confidence, that is fixed in Christ. But he is slidden away euen from Christ, to sée how farre men hauehave established hys aucthoritie. This is true, as his own conscience doth iudge, and hys writings doe testifie, when vnderunder the name of the Churche, he g…eth from the woord of God. Therefore is his turning neyther modestie, nor repentance, but a shamelesse falling away, and an obstinate forsaking of God. God giuegive him grace herein to iudge him selfe, that in the day of wrath, he be not iudged of the Lord.

Harding.

¶Now, as to confesse this much, truth requireth, so to acknowledge your false reportes, wisdome forbiddeth. Them would I hauehave also not let to cōfesse, if I wist God were delited with our lies. Wher then you say I taught your Gospell, euen in like sorte and forme in al respects as it is taught now, that I deny vtterly. In dede I hobde and roued sometimes, but your pricks I euer tooke to be to farre for me to shoote at. Neither trulye coulde I see the marke, that you M. Iuell, and suche as you are, shot at, it was so farre of, and therefore I stoode out, and shot smaller game.

Dering.

Now after this confession made, you go as you say, from the truth to your wisdome, and tel vsus in what sorte you preached the Gospell. You say you hobde, and roued, but you neuer shot at any certaine marke. Why were you one of Baals prophets, that haulted on both sides, that woulde serue both God, and Mammon too? That eate meate with the Gentiles, and yet dissemble it before the Iewes? The waueryng is vnconstant in all his wayes, and bicause thou art neyther p. 55hoate, nor colde, I will spue thée out of my mouth, sayth the Lord? This hobbing was the cause that you fell agayne to your vomit. And this rouing euer since, made your shooting vncertaine. You could not sée the marke, that M. Iuell shootes at, the vale of colde deuotion was before your eyes. You looked euen now like an Eagle, in the poore mans question. But nowe you hauehave oyled your blere eyes, that you can not sée Christ. God lighten your eyes, that you sléepe not styll in death. You stoode without (you say) and shot smaller game, in déede you shot such game, as was not worth your labour. At the imaginations of mans brayne you roued so muche vncertainly, that you shoote yet now beating the ayre. Therfore hauehave you eyes, and sée not. &c. There be manye suche hobbers now adayes. God giuegive vsus 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, on… 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 presēce 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 Cōmuniō, 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 cōmunion, wherat the people lift vp their handes, and hartes, as you say, vntounto heauen, praieth, and sacrificeth togither, reioysing p. 56in 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, mē, 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 shoot… 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 bre…fly as I can.Transubstanti…tion. Clement. lib. 3. tit. 16. cap. Si dominum. 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, p. 57Fisher, 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.August. de doct. Christi. Thou must first consider that this sacrament, and Baptisme are the two sacraments that Christ hath left vntounto his church, which two were prefigured in the olde lawe, baptisme in circumcision especially, and the Eucharist in the pascall Lambe.Exod. 10.Exod 10 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 vntounto the signe. So of Circumcision, whych God had commaunded Abraham, the scripture expressely saith, this is my couenant,Gene. 17.10Gen 17:10 yet was it the signe of his couenaunt. Of the pascall Lambe it is saide, this is the Lordes passeouer,Exod. 12.11.Exod 12:11 yet was it but a token of the passage of the Angell. Likewyse of the rock Paul speaketh. The rocke was Christ,1. Cor. 10.161 Cor 10:16 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. Titus. 3.5. Actes. 22.Titus 3:5Acts 22&c. he baptised, and washed away thy sinnes. Yet baptisme was but a token, that his sinnes were washt away. So Peter, 1. Pet. 3.1 Pet 3baptismus nos quoque saluos reddit, yet it is but the seale of our saluation. The holy Ghost must come vponupon them before they receiue grace, In like maner it is saide,Actes. 19.6.Acts 19:6 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.Iere. 31.33.Jer 31:33 The newe testamēt is, that God is our God, and we are his people, that he hath forgiuen our iniquity, and that he will remember our p. 58sinnes no more. But wo be vntounto 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 onelyonly 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 vntounto vsus, doth inforce it. I neede not here to recite the playne sayinges themselues,Luke. 22.19. 1. Cor. 11.…4.Luke 22:191 Cor 11:4 which literally layed togither, can not stand, this is my body, saith Christ, foreign which now giuen for you, yet Christes body was not then betrayed. So saint Peter, foreign, 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, vponupon a good warrant,Iohn. 6.63.John 6:63 we hauehave the exposition of our sauiour Chirst, it is the spirite that quickneth, the flesh profiteth nothing. The words, that I speake vntounto you, are spirite, and life. And saint Paule doth cal it bread,1. Cor. 16.1 Cor 16 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 vntounto 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.Iohn. 1.John 1 The woord was made flesh, saith S. Iohn, yet the deitie of Christ, which is the woorde, was not turned into man. My Father 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 vsus, that somtime in the scripture, we must hauehave spirituall vnderstanding. He that requireth p. 59further, manye places are playne of Christes corporall departure. It is good for you, that I goe hence,Iohn, 16.7 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.16. &. 18. And least of these sayings we make any straunge meaning, the Disciples doe make aunswere, loe, now speakest thou19 playnly, and thou speakest no parable. It is like that other where is spoken, you shall hauehave the poore alwayes with you, but me ye shall not hauehave 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,Iohn. 17.11John 17:11 and I come vntounto thée. And in the actes of the Apostles,Actes. 6.Acts 6 Steuen did sée him standing on the right hand of his Father. And it is written, that in his returne, he shall come agayne,Actes. 1.11.Acts 1:11 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 giuegive 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,Externall sacrifice. that the priest doth offer vp Christ vntounto 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 vsus 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 vntounto his father, a sacrifice propiciatorie, and vnbloudy, both for the quicke, and for the dead. Out p. 60of 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 hauehave nowe no Priest, no dayly Oblation, no Aultare, no offring vp of Christ vntounto 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 hauehave to consider,A priest. both what the scriptures doo attribute vntounto our sauiour Christ, and againe what commission he hath giuē vntounto his ministers. Of Christ S. Paule saith, pontifex factus in aeternum, Heb. 6.20.Heb 6:20he is made priest for euer, euen as the prophet saith, thou art a priest for euer after the order of Melchisedech. And againe,Psal. 100, 4Ps 100:4 bicause he endureth for euer, he hath an euerlasting priesthoode, foreign a priesthood that cānot be transferred vntounto 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 onelyonly Christ is nowe a priest, and no other, the name foreign is properly giuen vntounto 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 eueryevery one,Math. 28.19Matt 28:19 goo and teach all nacions, baptizing them in the p. 61name of the father, the sonne, & the holy ghost, teaching them to obserue althings whatsoeuer I hauehave cōmaunded you. And loe, I am with you alway vntounto 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 hauehave cōmaunded you. And in the woordes following, loe, I am with you alway, he confirmeth that authority, which before speakinge vntounto Peter, he had giuen vntounto 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,Iohn, 20.21. 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. Esay. 61.1.Isa 61:1The Spirit of the Lorde is vponupon me, bicause he hath anointed me, that I should preach the Gospell to the poore, he hath sent me,Luke. 4.18.Luke 4:18 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 eueryevery 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?Psalm. 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 p. 62thinges are necessary, which our onelyonly sauiour, and his eternall worde hauehave not commaunded? But the Apostle hath spoken, and it must be fulfilled, that the tyme should come, when mens eares would itch to harken after lyes. But let vsus sée, how do these massing Priests execute that, which Christ hath committed to the Minister of the Gospell. Doe they preache? Doe they instruct the people? The great ignorance in the time of their rule, is an euerlasting witnesse, that they did not. If thou wilt yet be contentious, examine the thyng farther. Did they teache to obserue those things, which Christ had commaunded? Howe coulde they then hauehave pulled hys commaundements, and his whole Bible out of their Churches? Dyd they giuegive sight vntounto the blinde? Who could abide to heare it spoken, they made it their common Prouerb, Ignoraunce is the mother of deuotion. Did they preach the acceptable yeare of the Lorde? as the Prophet sayth, alluding to the yeare of Iubyley. Nay, their own conscience doth crye no, & their déedes witnesse against them. As though mans deliuerie had not bene yet wrought, the Pope hath set vp a new yeare of Iubyley, and in a marueilous sorte of innumerable people forgaue sinnes after his owne pleasure. O horrible wickednes, and blasphemie against the bloud of Christ. But let their preaching go. How are their sacramēts administred? Reade, that is sayd before, alledged out of the Canon of theyr own Masse, and thou shalt thinke their ministration a Puppet play, rather then Gods seruice. But do they remit sinnes? Sure as they doe the other, they preach in abhomination, minister in apish toyes, and forgiue sins in blasphemye. Christ doth bid, heale the broken harted, but they will sende their pardōs, if they be paied therafter to men, that thei neuer saw. They holde fast this promisse, to thée I giuegive the keyes of the kingdome of heauen, but they do not consider, that Peter before made his confession.Math. 16.Matt 16 Tu es Christus ille filius dei viuētis, thou art Christ the Sonne of the liuing God. They heare, we p. 63maye binde sinnes: but they remember not,Math. 18.Matt 18 wh…t Christ bad doo before we accounte our brother, as an Ethnicke. It shall not be necessary to tary longer in this. It is sufficiētly proued by this, that Christ onelyonly is our euerlastinge Priest, and we ministers of his Gospell, and that the Popish Prelates are no priestes, and therfore hauehave no bodyly sacrifice, neyther yet are true ministers, and therfore they are not of God. The second lye, that is founde in this assertion of M. Harding, is, that ther is dayly oblation, that is,Dayly oblation. Christ is now dayly offered in their Masse. And for proofe of this, S. Paule saith, Christ is entred into the very heauen, to appeare in the sight of God for vsus. Non vt saepius offerat semet ipsum, Heb. 9.25.Heb 9:25quemadmodum pontifex, &c. Not that he should offer him selfe often, as the high priest entred into the holy place. If therefore Christ can not be offred againe, the imagined sacrifice of their daily Masse, is wickednesse. Christ is once deade, and he can dye no more,Rom. 6.9.Rom 6:9 than how can the priest sacrifice him? So saith S. Peter, Christ hath once suffred for sinnes, the iust, for the vniust,1. Pet. 3.18.1 Pet 3:18 and againe S. Paul, Christ was once offred to take away the sinnes of manye, and vntounto them, that looke for him,Heb. 9.28.Heb 9:28 shall he appeare the seconde time without sinne vntounto saluation. And againe, the Apostle comparing the sacrifice of the law, with the sacrifice of Christ, saith: EueryEvery Priest appeareth dayly ministering,Heb. 10.11.Heb 10:11 and oft times offreth one maner of offering, which can neuer take awaye sinne, but this man, after he had offered one sacrifice for sinnes, sitteth for euer at the right hande of God, and after, for with one offering hath hee consecrated for euer, them that be sanctified. These wordes are very plaine, and the gates of hell cānot obscure their vnderstanding. If the simple Reader doe muse, why the Papistes doe not credit it, let him remember, the Scribes and Pharises woulde not credit Christes miracles, hauing farther the manifest testimonie of the worde of God. Such are the plagues that God doth sende vponupon the contemners of his worde.Esay. 29.14.Isa 29:14 The wisdome p. 64of their wise men, shall perish, and the vnderstanding of their prudent,Esay. 29.14Isa 29:14 shalbe hid, and he hath sent in message vntounto them the plagues, that he hath prepared, commaunding his prophet to speake vntounto the obdurate people.Esay. 6.9.Isa 6:9 Ye shal heare in déede, but ye shall not vnderstande, ye shall plainely sée, and not perceyue. God for his mercies sake, when his good wil, and pleasure is, lighten their darke harte. I hauehave sufficiently declared, that Christ hath ben offred, and he shall be offred no more. So is there no such dayly sacryfyce, as Maister Harding sancieth. If they will make here escapes, and say they make no more offerings, but it is the very same which Christ did offer, this is a poore shift in déede, and a common vayle, that shadoweth all their eyes, least they should sée the truth. But Paule taketh away this stumbling block out of the path of the godly, saying, that by Christes will, we be sanctified, Per oblationem corporis Iesu Christi semel peractam, Heb. 10.10.Heb 10:10euen by the offering of the body of Iesus Christ once made the sacrifice, is not onelyonly one, but it is semet peracta, once made, and no more be repeated, no new sacrifice may be sought for. And thus appeareth we hauehave nowe neyther Priests, nor dayly offeringes.

The aultar.The third lye that is found in this assertion, concerning the aulter. For it is manifest now we ought to hauehave no such. The aulter,Exod. 27.1.Exod 27:1 as we reade in Exodus, was made for the brent offerings, take away brent offerings, and we take away the aulter, and if it be lawfull to be had, it must be made of Setim wood. We must hauehave the foure hornes on the corners, and we must corner it with brasse. We must hauehave the ashpans, and the besoms, the basons, and the fleshhookes, the censors, and other instruments of brasse. God commaunded all in the Mount, and we hauehave no commission to retayne what we wil, and what we will reiect. I leaue the good proofe, that I maye hauehave of the woord foreign, as much to saye, as a place appointed wherein to make a sacrifice. So take away the sacrifice, and take away the aulter, and I thinke Maister Hardyng p. 65wyll not say that foreign, this sacrificing is … yet remayning. For saint Paule saith, foreign,Heb. 10.12.Heb 10:12 he hath offered one sacrifice for our sinnes. And our sauiour Christ sayth it in the Gospell, foreign,Math. 9.13Matt 9:13 I wyll hauehave mercy, and no sacrifice. Teaching vsus, that in his kingdome, that saying of the prophet Oze should be fulfilled.Oze. 6.7. But what néede we séeke after many reasons? Saint Paules woordes be plaine. We hauehave an aulter,Hebr. 13.10.Heb 13:10 of which it is not lawfull for them to eate, that serue in the Tabernacle. Teaching vsus, that our conscience is confirmed by no outwarde thyng, but onelye by grace. For the Tabernacle he meaneth all figures, and ceremonies that are adioyned vntounto it, so whosoeuer will retayne them, can not eate of our aultar, which is the onelyonly foode of our soule, euen Iesus Christ the righteous. And this was figured in the offering of a red Cow,Num. 19.2.Num 19:2 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 vntounto the priest, or tabernacle, for which cause as S. Paul saith, he suffered without the gate.Heb. 13.13.Heb 13:13 Let vsus go forth therefore out of the camp, bearing his reproch. For we hauehave here no cō tinuing city, but we séeke one to come. Let vsus 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 p. 66our 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,1. Cori. 9.13. 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 hauehave bene in the Christian congregations.

Christ is not offered vp againe vntounto his Father. Heb. 5.4.Heb 5:4The fourth heresie, that is founde in this popish article, is this, that Christ is offered againe vntounto his father. S. Paule sayth, no man taketh this honour vntounto him, but he that is called of God, euen as was Aaron. But no title in the woord of God, that giueth vntounto a mortall man this authority, therefore they may not claime it. And our sauiour Christ sayth to the Samaritan woman:Iohn, 4.21.…3. 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 hauehave mysterium fidei the mysterye of faith in a pure conscience.1. Tim. 3.9.1 Tim 3:9 He would… doubtles hauehave saide, mysterium sacrificij, the mystery of this sacrifice of Christ shoulde yet oftener hauehave ben offred. And S. Iames faith pure religion,Iacob. 1.27. 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 hauehave a sacrificing of Christ vntounto his father, and therfore we are assured that Maister Hardinges Religion is not pure, and vndefiled. p. 67The scriptures are full of such places, which teach vsus 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 hauehave besides most certaine proofe, which by no meanes can be coloured. S. Paule saith, where there is remission of sins,Heb. 10.18.Heb 10:18 there is no more offering for sinne, but Christ hath alreadye forgiuen vsus all our trespasses, and put out the hand writing of ordinaunce, which was against vsus. &c.Collos. 2.13. 1. Pet. 1.19.1 Pet 1:19 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 onelyonly one, which God hath already made, vponupon the aultar of the crosse. And that this should be but once made, it appeareth,Leuit. 26.2Lev 26:2 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,1. Iohn. 2.7.1 John 2:7 we hauehave 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 louelove, not that we loued God, but that he loued vsus, and sent his Sonne, to be a propitiation for our sinnes. When Christ made this propitiatorie sacrifice, he was sent of his father,1. Ion. 4.10Jonah 4:10 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,Gala. 4.4.Gal 4:4 in that he was obedient vntounto death, euen vntounto y^e death of the p. 68crosse, thā toward his brethern, in that he had that great louelove, 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 vsus. 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 vsus 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 hauehave 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.Heb. 10.Heb 10 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,Heb. 9.Heb 9 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,Heb. 10.3.Heb 10:3 bicause in them was a remembrance againe of sinnes, eueryevery yeare, so there is now no such kinde of application. They cannot possible so turne their deuises, but the Apostle must néedes proue their Masse full of Sacriledge. Christ onelyonly was méete to offer vp hymselfe, but they in their Masse will hauehave a priest to offer him. Christes sacrifice was but one, and once finished. In their Masse, if their sacrifice were one, yet is it daily iterated. There can be no remission of sinnes without bloud. In their Masse they make it vnbloudy, yet they hauehave it to cleanse sins. Thus their Masse, and the Apostle cannot be reconciled. God for …is mercy roote it out, that we may be made frée from that wicked mistery. There resteth yet one péece in this idolatrous assertion,Purgatorie. whether there be any sacrifice for y^e dead. This controuersie is verye foolish, and full of olde wyues dreames, p. 69neyther grounded on the worde of God, bicause it is vngodly, nor requireth much impugning, bicause it hath no reason. Yet seing M. Harding coulde neuer sée the marke to shoote at, I will let it plaine before him, if he will shoote at it with the worde of God, he shall be sure to ouerthrowe it. King Salomon hath made him fit arrowes, euen for the nonce, if he will drawe truely, he shall hit the marke. What soeuer saith Salomon, thy hande doth finde to do, do it spedily,Eccle. 9.10.Eccl 9:10 for there is neyther worke, nor inuention, nor knowledge, nor wisedome in the graue, whether thou goest. If the case stande thus with vsus when we are gone, concerning our doinges, then is there no more purgatory. Againe he saith, if the trée doe fall towarde the South, or toward the North,Eccle. 11.3.Eccl 11:3 in the place that the tree falleth, there it shalbe, and these wordes of the holy Ghost are true. Therfore no Pope, no Trentalles, no Indulgences, nor pardons can moue the trée out of his place, in which it is once fallen. Againe it is written, defraude not thy selfe of the good day,Eccle, 14.14 and let not the portion of good desires ouer passe thée meaning therby, we should take the tyme of our lyfe. For after it will be to late to aske repentaunce, and in that chap. it followeth. GiueGive, and take, & I sanctifie thy soule, worke thou righteousnes before thy death, for in the hell ther is no meat to finde, which sayinges are likewise confirmed by that which is spoken by S. Paule. Behold now is the acceptable time: behold now is the day of health. To the same sense it is likewise spoken. All corruptible thinges shall faile, and the worker thereof shall go withall. By which scriptures it appeareth how little holdfast these purgatory patrons hauehave. And here I would hauehave them aunswere if they can. We hauehave often in the scriptures the death of men described, yet neuer any worde of purgatory mencioned. In the lawe there were sacrifices, for the prince, for the people, for the priest, for ielosie, for childe birth, for the leprosie, for diuers kindes of diseases, for sundrye infections, and griefes, pertaining vntounto p. 70men, and yet in the whole lawe not once sacrifice apointed for them in purgatory, an vndoubted token, that purgatory was than vnknowen. Dauid fasted, and went in, and lays all night vponupon the earth, while his childe was sicke, but when he was dead,2. Sa. 13.16.2 Sam 13:16 he arose vp, and washed, and annointed hymselfe, and did eate, and aunswered whye he did so, while the childe, saith he, was yet aliue, I fasted, and wept. &c. but now being dead, wherefore should I now fast? The popish priests might soone hauehave aunswered, to release him out of Purgatorie. But the prophet Dauid did knowe of no suche matter. When we obiect these, and such other proofes, some stagger, and hauehave not what to saye. Some make this aunswer, that Purgatorie was not in the time of the law, but these good patrons doe litle spare the great mercies of Iesus Christ, if they teache, that he brought his people this place of torment. The testimonie, that he giueth of his own good will, can not beare it,Iohn. 17.John 17 where he prayeth: Father, my wyll is, that where I am, there they may be with me, whom thou hast giuen vntounto me, that they may sée my glorie. But the glory that his elect shall sée, is not (I trow) the paines of Purgatorie. If M. Harding will make exception, and say that was spoken onelyonly of the Apostles, & such as should be of greater perfitenesse, than other are, that deuice is confounded euen by the testimonie of the same Iesus Christ, where he sayth in the same chapiter. I doe not pray onelyonly for them, but for suche also as shall beleue in me, through their preaching, so that whosoeuer dyeth in the fayth of Christ, he shall not know Purgatorie, but eueryevery one, which is saued, shall dye in the same fayth, according to that, which is written,Abacuc. the iust man shall lyue by his fayth. And this is againe proued by the example of the théefe, who in no poynt was of such perfection, as the Apostles were, yet to him it was sayd, this day shalt thou be with me in Paradise. And S. Paule him selfe testifieth the same, where he writeth, that the crowne of righteousnes was layd vp for him, a rewarde of p. 71all his labours. And least we should misconstre hys saying, as the Papists doe, and say, that for his great perfection, he passed from this life straight, into the kingdome of righteousnesse, he taketh awaye that vaine gessing, & saith further, that crowne is reserued against y^t day, Non solū mihi. &c. not onelyonly to me, but to eueryevery one y^t loueth the cōming of Iesus Christ. They maye not well doubt, that Paule ment by that daye the daie of his death, sith he defineth it him selfe in an other place, Cupio dissolui &c. I desyre to be dissolued, & be w^t Christ.Philli. 1 Then if all sortes of men, as many, as be beleuers, bi accepted a like concerning their present happinesse, as the scriptures eueryevery where do testifie, then let all these foolishe deuises passe. Such manner hobbings, and rouings, what hauehave we to doe with them? Let vsus harken after the word of God, the soueraigne, and alone medicine for the wounded soule. Besides all this, that we shoulde not feare any purging fire, S. Paule testifieth of Christ, that he is able perfitely to saue all them that come,Heb. 7.25Heb 7:25 vntounto God through him. But whan we go vntounto God, if Christ from thence sende vsus into purgatory, how doth he than make perfite our saluation, which the soule doth inioy, till such time, as it be againe ioyned to the body, and than made ful? Againe in the same Epistle: I will be mercifull vntounto their vnrighteousnesse, and their sinne,Heb. 3.8.21.Heb 3:8Heb 3:21 and will remember their iniquity no more. Much lesse than will he sende vsus into Purgatory. But what néede we séeke longe for the ouerthrowe of such buildings? S. Paul in one word derideth y^t whole controuersy.Heb. 9.27Heb 9:27 It is appointed saith he, vntounto all men, that they shall once dye, and after that commeth the iudgement. If it be so, what then auaileth praier for y^e dead? What helpeth it to hauehave trentals? Where is purgatory? After death saith the Apostle, commeth iudgement. Here is no colour of shift, least except they wil say after death, that is, when the generall daie of iudgement shall bée. And if this might serue, then had they somewhat to saye. But S. Iohn hath preuented such wrestinge of scriptures. p. 72After death, as he teacheth, is, immediatly, as soone as we be with God, for this he writeth. Blessed ar the deade which dye in the Lorde,Apoc. 14.13.Rev 14:13 from henceforth saith the spirit, they rest from their labour. No labour abideth any more for them, after death, immediatlye they are receiued into ioy, and their workes doe follow them. And this present ioy of the godlye is likewyse specified, where the same Apostle writeth, that an hundred, fourty, and foure thousand did stande with the lambe in y^e mount Sion, meaning the elect, which wer w^t Christ in his kingdome. An hundreth such other places there are in the scripture, which testifie of our estate after death, and do quite ouerthrowe the Popes purgatory. Nowe for the better contentation of the Reader, it were worth the labour to answere to al those places of the scripture, in which they make so many blinde gesses at purgatory. The places are Math. 5.26. &c. 12.32 &c. 18 34. Luc. 12.59.16.19. l. Co. 3.15. Phil. 2.10. Apo. 5.15. But read these places who list, in the feare of God, and true desire of knowledge, he can by no imaginations hauehave one gesse at purgatory, and yet for the establishing of such a doctrine, it had bene requisite they could hauehave shewed euen the name for the interpretation of other men be they neuer so olde. We may saye with the Apostle. EueryEvery man aboundeth in his own vnderstanding, but no man knoweth the thinges that are Gods, saue God alone, and his woorde, if we will not be deceiued, must be our onelye guider. But they hauehave one place 2. Mach. 12.44. in plaine words, that it is good to pray for the dead,2. Ma. 14.41 if that booke be of able autority. We rede likewise of one Razias, an Elder of Ierusalem, which first ran vponupon his own sworde, and when he missed of his stroke, he ranne to the top of the wall, and threwe him selfe downe among the multitude, and yet hauing life in him, went to the top of an highe rocke, and pulled out his owne bowels, and threwe them among the enimies, and for this doing he is commended. So by the authoritye of the same booke, a man maye kill himselfe, which Maister Harding him selfe, I trowe will not constantly p. 73affirme, yet this being scripture it might not be doubted. Againe the same author saith: If I hauehave done well, and as the story requireth, it is the thing, that I desired.2 Mac. 15.352 Macc 15:35 But if I hauehave spoken slenderly, and basely, it is that I coulde. These Iffes, and Andes are not of that spirit, which hath written the scriptures. Thus doubting of his own ability, besemeth not the holy ghost. Beside this, the gréeke in the same place is so corrupt, that scarce any sense coulde be made of it. And Ioseph ben Gorion, out of whom that story semeth to be gathered,Lib. 3. cap. 10 in the same place, doth quite leaue out this praying for the dead. But it maye be, that in those dayes some ignoraunt Iewes, vponupon an vnwyse deuotion, did thinke it good to praye for the deade, and likewise to praye againe vntounto them, that they would helpe vsus. Which if it were so, by such meanes this place might come into the Machab. And that some did thinke thus, thoughe they were alwayes otherwyse instructed, it appereth by one manifest place, which is read in Philo Iudeus, where he writeth the death of Debora, Bib. antiq. cap. 40.who made a godly exhortatiō to hir people before she dyed. For afterward they should finde no repentaunce. There some made aunswere vntounto hir, Ecce nunc mater moreris, & ora itaque pro nobis, & post recessum tuum, erit anima tua memor nostri in sempiternum. Praye for vsus after thy departure, and let thy soule be mindefull of vsus for euer. To whom Debora maketh aunswere. Adhuc viuens homo potest orare, et pro se, & pro filijs suis, post finē autem, non poterit exorare, nec memor esse alicuius, yet while a man is liuing, he may pray for him selfe, and for his children, but whan he is deade, he can neyther intreate, nor be mindeful of any. And it followeth, your similitude then shal be like the starres of heauen, which are now manifest in you. Hereby we sée what iudgement the common people mighte hauehave in such matters. And yet howe the godly did otherwise instruct them, reade this place, thou shalt finde it so plaine, that no wrangling may shift it of, but nedes we must confesse p. 74that it teacheth vsus, that we ought neither to praye vntounto saintes to help vsus, neyther yet agayne can we helpe them when they be gone. Wherby it appeareth what manner of archer Maister Harding hath ben, that could not shoote at so plaine a marke. But he did shoote at his own dreames, and so he lighted on Purgatorie.

Yet there follow a great many of markes, at the which M. Hardyng could neuer shoote home. The first is, that the masse and our Communion is one,Masse and Communion. wyth that marke, sayth he, I was neuer acquaynted. Hys loose without doubt is very ill, or he shooteth to low a compasse, or else he draweth not close. For M. Stapleton, that shooteth with the same bow and arrowes hitteth this marke,The return of vntruthes, the 7. vntruth. euen at the first. The Masse and the Communion, saith he, duelye ministred, is all one, and it is folly to thinke any contradiction betwéene the Communion and the Masse. Thus it appeareth M. Harding is a verye wrangler, that wyll not shoote at that marke, which his owne fellowes finde. An other marke, that M. Harding could neuer shoote at,Eucharistia. is this, that Eucharistia doth signifie not the Sacrament, but common bread. I maruail he could neuer shoote at this marke. For sith he began first that babling aunswere to M. Iuels learned Challenge, he hath alwaye bene hobbing among those marks, wher this is one, though he neuer shot at the selfe same, yet hath he seldome shot, but at such like. For it is a marke of slaundering, and a marke of lying, at whych marke, as well in this Reioynder, as other where M. Harding most commonly doth shoote very nere. I neuer said (saith he) that Eucharistia was common breade, but the sacrament. This marke I could neuer sée. In déede no maruail, for who can well sée the thing that is not. But you father this saying vponupon Maister Iuell, which reporte is all togither vntrue, and slaunderous, and in shootinge at this marke, you drawe maruailous cleane, and hauehave good deliuery, be it prickes, or rouers, you hauehave measured the ground so oft, that you knowe p. 75what to shoote. But I pray you M. Harding, where sayth M. Iuell thus? What be his woordes? Wher are they to be foūd? Thinke you, notwithstanding your oft vntrue demeanour, that you can discredite your aduersary, vponupon your bare word? The place whereunto you direct vsus, hath no such saying. Thus it hath: In my iudgement this woord Eucharistia in this place of Irenaeus, signifieth not the sacrament alreadye consecrate,The Reply pag. 40. but rather other common breade. After this he alledgeth thrée sundrie aucthorities, that it maye be so taken, and in fine, hée sayth, how be it herein I will not striue. Other wordes then these Maister Iuell hath none, and is this to say Eucharistia, is not the sacrament? Hath he any such absolute saying? Or doth he affirme any whit at all? O that the Replie had bene of M. Hardings penning, he would then sure hauehave good matter against it. Now it is the bishops own doing, he can say little, and not corrupt his woordes. But marke Christian Reader, in this shooting, what ill fauoured feathers he hath vponupon hys arrowes. The vpmost is corruption of M. Iuels woordes, the 2. that lye vponupon the bow, the one is deceite, the other ignorāce. The corruption is already manifest, the deceite is, where he would hauehave thée to thinke, that Eucharistia might not signifie bread, but where euer it were found, it shoulde make for hys transubstantiation. The ignorance is, in that he maketh it so straunge a thing, that Eucharistia might signifie breade, not yet consecrate. When in his popish Masse before consecration the bread, and wyne are called sancta, & illibata sacrificia, holye and immaculate sacrifices.

Concerning the word Eucharistia, it is found in the new testament often times,Actes. 14. 1. Cori. 4.14. Ephe. 5. 2. Cor. 4.9.Acts 14:1Eph 52 Cor 4:9 yet alway signifying either open thanks giuing, or else thankfulnes of the minde, so in that the sacrament is called Eucharistia, it is a good argument against transubstanciation. An other marke, that Maister Harding could not shoote at, is, concerning the prophesie of Malachie, that it shoulde signifie the sacrifice of our Cōmunion.Malachi. Of this mark p. 76reade the vntruth. An other make is this, that in the sacramēt of the aultare, ther is no vertue, but when it is vsed. This marke saith he, was out of my reach. But if he say true, he is then but a bragger, eyther he hath not read so much, as he pretendeth, or else he is a loytering truant, … that hath forgot so good a lesson. In this one thing he offendeth both waies, the godly, in that he wil not shoote at that marke, which the holy Ghost hath set vp, the vngodly, and men of his owne deuotion, in that he denyeth any vertue to be in the water of baptisme, but when one is christined. For if it be so, why sing they ouer that water, where none is christined, sis fons viuus, aqua regenerans, vnda purificans. &c. be thou a liuing spring a water of new birth, a water that doth purifie. &c. Maister Harding cannot deny how merily this hath bene song in Colledges, yet none hauehave bene christined I trow among them. And a Doctor of their own side, saith, si Asinus bibit aquam illam, 1. q. 1. detra in Glossa.bibit sacramentum, if an Asse drinke that water, hee drinketh the sacrament. Whereby it appeareth they repose vertue in the water, though none be baptised. Yet in this opinion they agrée not. Scotus sayth, it is Asinina quaestio, a question méete for an Asse. But of the water he sayth, it is cold, running, cleare, necessarie, and common, cold to represse concupiscence, running to turne the course of our disobedience, cleare to lighten our fayth, necessarye to bring vsus into the way of health, common to all men. And in commendation of this iudgement,In. 4. sent. dist 3. quest. 3. it is written in the margine, doctrina singularissima, a most singular doctrine, fit lattin for suche a purpose, to attribute such vertue to the water. But M. Harding will say, these vertues are in the water, as Scotus speaketh, in ipso fieri, but euen while the childe is a baptising. And of that opinion Thomas Aquinas séemeth to be, wher he saith such prayers as are sayde ouer the water,3 part. sum. qu. 66. ad ter. are not necessarye, but onelyonly for the solemnitie. But here we may ill beleue eyther Thomas, or Scotus, for Pope Celestine saith otherwise: p. 77Siue paruuli, siue iuuenes, whether they be Infants, or whether they be yong men, let them not come to the sacrament of regeneration, which is the wel of life,De cons. dis. siue paruuli. before the vncleane spirite be driuen away, exorcismis, & exsufflationibus Clericorum, wyth the cuniurings, and the blowings of the Priests. And of this opinion is the Maister of the Sentences. Whereby it appeareth, howe little Maister Hardinges Doctours are manye tymes beholding to hym, that will so flatlye denye their opinions. For if these thinges be necessary before the christeninge, then hath the water vertue in it selfe at other times, then the very tyme of christening. But thus muche he said rather against his Doctours, then against him self, for his wordes seme in this place to confesse a truth. There is no manner vertue in the water, but onelyonly in the vse of it. But where he saith, it is not so in the sacrament of the aultare, but that there is vertue in it, though it be not receiued, that offendeth the godly, and varieth quite from the worde of God, and robbeth vsus of our great comfort, that we hauehave in Gods mysteries. For S. Paul saith: Panis quem frangimus the bread which we breake, is it not the communion of Christes body?1. Cori. 10.16 For we being many, are one bread, and one body, bicause we be pertakers of one bread. By this opiniō we might be thus perswaded, if vertue be in the sacramēt, when it is not receiued, then we may be incorporate into Christes body, though we receiue it not, contrary to S. Paules doctrine, that saith, to be of this vnity, we must be pertakers of one bread. And here I woulde faine aske Maister Hardyng this question, if by these wordes hoc est corpus meum, the breade is become no breade, and a newe grace is put into it, whether it be receiued, or no? I demaunde, what if the bread be kept till it be consumed, concerning the flesh? He aunswereth, the Lorde departeth againe, when he is prophaned, or when he is denyed. What then is done with the grace? Doth it likewise returne? How is it then true, that the prophet wryteth, verbum meum non p. 78reuertetur ad me vacuum, my word shal not return vntounto me in vaine. But how doth it not return in vain, when being imploied vpō a dead creature. It returneth vntounto him again w^tout farther quickning his liuely image, which is mā, or hardening the hart y^t is already obdurate, to Gods further glory. Againe, be it thus that a lofe once consecrated be set before a stranger, who feedeth on it as vponupon common breade, if ther be vertue in it,1. Corin. 11.1 Cor 11 he discerneth not the Lords body, so shoulde he receiue his own damnation. How could it be then true, that our sauiour saith,Mat. 15.11Matt 15:11 that, which goeth into the mouth, defileth not the man, or that which S. Paule saith, al things are cleane, to them that are clean, & nothing is to be refused, that is receiued with thanks giuing. And in an other place, whatsoeuer is set before you, eate it, and aske no question for conscience sake. These sayings cannot stande with Maister Hardings religion, about such questions, how the word of God might agrée with it selfe. Those busye heades might hauehave ben better occupied, then in mouing such doubtes, as a Christian heart adhorreth to remember. But if they had ben so occupyed in Gods most holy euangelies, as they were in Peter Lumberdes fancies, they woulde soone hauehave turned ouer these winde shaken opinions. Now while Maister Hardings friendes shal muse, how these sayinges may agrée, I will shewe thée godly reader, how the Eucharist hath no vse, except it be receiued. Consecrate while they will, crosse round about the bread, breath ouer it at their pleasure, looke demurely as they can, intend what they list, except the breade be receiued, no maner conueyaunce can bring Christes presence. Somewhat for proufe of this, maye appeare by the vsage of the pascall Lambe, and of Manna. Of the lambe nothing might be reserued til the morning,Exod. 12.10.Exod 12:10 what did remaine, should be burnt with fire. Therfore we may coniecture it should not be lawfull to reserue the sacrament. So likewise of Manna, nothing might be reserued till morning,Exod. 16.20.Exod 16:20 if ought were had, it was turned into wormes, p. 79and stanke. These being both figures of our sacrament, the coniecture is not euill, to thinke lykewise the Eucharist might not be reserued, then the case were plaine, it had no vertue, but being receiued. Howe be it, I wyll not force any suche comparisons. God doth lighten, whom it pleaseth him. The scriptures doe other where testifie plentifullye this, that we teache. First the Eucharist is to vsus, as the peace offerings among the Iewes, which was a sacrifice, or thanks giuing offered for peace, or prosperitie, and as they that made any such offering, must doe it before the doore of the Tabernacle of the congregation. &c: so Aarons sonnes sprinckled the bloude about the aultar, otherwise it had bene no peace offering. So we in the Eucharist, must come to the Congregation, gyue thankes, and prayses vntounto God, preache out the death of hys sonne Christ, and eate, and drink of that heauenly mysteries, or els it is not the Eucharist. And the church naming this sacrament Eucharistia, hath well declared, that without open thankes-geuing, there is no suche sacrament. But who can doubt any whyt of thys matter, that readeth the woordes of our sauiour Christ, reported by S. Iohn, or the other Euangelists, and S. Paule? Labour for the meate, sayth Christ,Iohn. 6 27.John 6:27 that the sonne of man shall giuegive vntounto you. He sayth not, for the meate which is hanged vp in the Pixe. And the people make their aunswere, Lord, giuegive vsus euermore of this bread. Againe Christ sayth, The breade which I will giuegive, is my flesh, which I will giuegive for the life of the world. Ther is then no benefite, where this bread is not giuen, and in this chapter it is often repeated, that we must eate this flesh, or els we hauehave no lyfe in vsus. Yet in all this place, nor in any place of scripture, any one word is found y^• commendeth, either mencioneth this sacramēt without the vse of it. So if we wil apply this .6. chap. of Iohn, to the sacrament, as M. Harding in anye wyse will doe, we sée how there is no grace, no vertue in it, if it be not vsed. Concerning the woordes of this sacrament, reported by the p. 80other Euangelistes, and by saint Paule, they are very plain: Take, and eate, thys is my bodye, saye they, and of the Cup: Drinke ye all of this, thys is my bloude. &c.