Romains was written about the beginning of the raigne of Nero and the yeare of our Lorde .56 at which time Peter was not at Rome as may be proued aboue all gesses and coniectures out of the worde of God First he saluteth diuers by name and yet he speaketh not of Peter a sure profe that Peter was not at Rome Againe he saluteth Andronicus and Iunia with this especial note which are notable among the Apostles and were in Christ afore me How muche more occasion had Paule thus to salute and commende Peter whome he calleth other where a piller of the Church and who was not only before Paule but before all men sauing Andrew his brother called to be a disciple Nothing may be here answered but that only which is true Peter was not at Rome If these reasons seme not strong inoughe then good Reader loke in the .15 to the Romaines thou shalt haue an other which by no meanes may be shifted off Thus he wryteth I enforced my self to preache the gosple not where Christ was named least I should haue built vpon an other mannes foundation but as it is vvritten to vvhome he vvas not spoken of they shall see him and they that heard not shall vnderstande him Then he addeth therefore also I haue bene oft let to come vnto you by which words it is manifest they had but weake maintenaunce of their faith and the true Disciples had no long continuaunce among them But how could this be if Peter were .25 yeare Bishop there Again he saluteth the houshold of Narcissus which Narcissus saith Ambrose vvas Presbiter eius ecclesiae a chiefe ruler in that churche and hovv coulde Paule here haue forgotten Peter being Archpresbiter the chiefe of all rulers and Pope himselfe Thus are vve past .xj. yeare of this Bishoprike and yet vve can not once finde S. Peter in his diocesse In the yeare of our Lord .58 and the seconde of Nero Paule commeth to Rome and then Peter is not at Rome as appeareth by this saying of the Scripture vvhere the chiefe of the Ievves in Rome speake thus vnto Paule We vvill heare of thee vvhat thou thinkest for as concerning this secte vve knovve that euery vvhere it is spoken againste Then vvhen Paule had preached vnto them and some beleued and some beleued not The text saith vvhen he had said these the Ievves departed and had great reasoning among them selues Is it possible that Peter should now haue bene thirtene yeare bishop and yet the chiefe of the Ievves that vvere there vvhen Paule came had scarce any vnderstanding of Christ â–ª They may beleue it that vvill nedes be deceiued Tvvo yeare after this vntill the yeare of our Lorde 60. the fourthe of Nero Paule abideth in Rome All vvhich while vndoubtedly Peter came not once there as may plain appeare if thou reade the Epistles vvhich Paule vvrote in Rome To the Galathians he speaketh muche of Peter and of his conuersation vvith him about tvventy yeares paste but of his present being at Rome not one vvorde and yet he speaketh of him to this purpose to get the more credite vnto himselfe vvhy then doeth he not name him as novve present vvith him In like case vvryting to the Philippians he beginneth his Epistle thus Paule and Timothie vvhy coulde he not heere haue begon Paule and Peter Nay what folly vvas it to bring Peters testimonie many yeares past vvhich novv might be doubted of vvhen he might haue had his present and most certaine vvitnesse vvith subscription of his ovvne hande to confirme his doctrine Againe he vvryteth thus vnto the Philippians that many brethren in the Lord vvere boldned through his bandes and durste frankely speake the worde if bandes would haue made them faithfull no doubt Peter had long before confirmed them surely he would not haue shronke neither for chaines nor prisones It is his owne doctrine that heere vnto we are called he coulde not so sone haue forgotten his owne good councell Againe Paule wryteth he had no man like minded as Timothy was how coulde this be if Peter had bene there Againe he wryteth he had only Aristarchus his prisone felow sure Peter would haue bene in prisone too if he had bene in Rome Againe Marke and Iustus are onely my felow workers and shall we thinke that Peter was now bishop yet would not helpe Paule in preaching Read ouer all Paules Epistles written in Rome and if the spirite of truthe be within thee thou wilt say Peter was not in Rome yet now he shoulde haue bene euen in the floure of his bishoprike Nowe are there only lefte ten yeares behinde in which likewise it shall appeare whether Peter were in Rome At the latter ende of this ten yeare Anno Domini .7d Neronis .14 Paule commeth againe to Rome and is againe imprisonned whence he wryteth his seconde Epistle to Timothie as Ierome and Eusebius and diuers other doe thinke Then Peter is not in Rome Only Luke is vvith me saith S. Paule if this be true vvhere then vvas Peter Shall vve thynke he vvoulde not once see Paule a prisonner Againe at my first aunswering no man assisted me but all forsoke me O vnthankefull vvretches and deseruing yll of Peter that vvoulde novve thinke Peter vvere Bishoppe But heere are nowe nine yeares in the meane season in vvhich it is sone proued Peter coulde be no bishop Paule reioysed that he had escaped out of the hands of Nero. But what needed he if that Peter could set quietly bishop Seneca wryteth secretely epistles vnto Paule and Paule vnto Seneca but neuer a worde of Peter Nero made proclamation that no man shoulde speake either to Christian or to Iewe and howe coulde then Peter be bishop Nero when he had set the Citie on fire in the .9 yeare of his raigne to auoid the enuye of so great a mischiefe he layde all the fault vpon the Christians whereof Tacitus that wicked heathen wryteth thus Repressa in praesâ—ns exitiabilis supersticio rursus â—rumpâ—bat That wicked superstition that was now well repressed sprang vp againe But is it like if Peter had bene then bishop that christianitie shoulde haue bene so quenched that no man did scarce remember it But be it that all this were true let Peter become vnfaithfull let him forget to professe Christ and feede his flocke were he neuer so vnthankfull yet sure he coulde not be then bishop of Rome For in the .10 yeare of his raigne Nero made suche great persecution of all Christians that in no place they coulde be sure but euery where were drawne forthe vnto moste shamefull deathes and this persecution continued .4 yeares without intermission and how vvas Peter then a bishop They had beastes skinnes put vpon them and then were weryed with dogges they laide them on heapes and burnt them to giue light in the night time they hong them vp quicke vpon gibbets they practised all kinde of
naming the holy captain Iosue for the Prophet Ose. fo 98. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fo 100. expresse for represse fol â—od alone hereof for in earth aboue hir fol. 102. but you haue for but your churche hath fol. 104. cansabo for cantabo fol. 111. Antonius for Antoninus And after thou shalt finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction for distinction could easily for could not easily These and suche other faultes escaped in the printing of my boke as well in the wordes as in the pointing how many so euer thou shalt ascribe vnto me so many iniuries thou shalt doe me He is a simple scholer that can not write truely and the pointing is not so difficult that it requireth any great learning for other things what so euer shalbe founde blame worthy the fault is mine owne and wherein souer the enimy shall finde his fault I doubt not but I shall by Gods grace be able to defend it The force of truth is such that though the patrone be simple yet she will defend hir self especially suche truth as hath made hir selfe so manifest The truthe of God that standeth vpon a hill and may be seene of all men the truth that shineth as a light in a darke place and as the day starre arising in our heartes that truthe whose glorious beautie hath darkned the painted and deceiueable lokes of the purple whore of Babilon It is now no mastery sith we know God to know him that lifteth vp himself against God sith we know Christ to know Antichrist sith we know Peter to know Peters forged successoure And for as much as to this issue al our controuersie is come that what right or authoritie so euer the Pope chalengeth he maketh his whole claime from Peter and the papists themselues will defende him no further but so farre as he succedeth Peter I will speake a little of Peters bishoprike of Rome so farre as the scriptures shall be my warrant Consider thou of it good christian Reader that shall be said and if thou see that all the glorying of Peters being at Rome is but a fasing out of an impudent he then iudge what is their other religion First here I must forwarne thee that as a lie can not long agree with it selfe so in all this matter thou shalt hardly finde in all pointes two popishe chronicles agree togither So that what so euer I wryte as touching the exacte computation of yeres there must needes be many against me Therefore in that I will not striue only I will wryte that which is certaine and shall haue as I said either some warrant of scripture or shall be agreed on by the consent of all ages Our sauioure Christ was crucified for our sinnes the .18 yeare of Tyberius as by all histories it is manifest Peter is said to be put to deathe in Rome the last yeare of Nero so Peter liued after Christ vnder Tyberius .v. yeare Caligula 4. yeare Claudius .13 yeare Nero. 13 yeare In all .36 yeares and odde monthes according to the raigne of the saide Emperoures in these .36 yeares and odde moneths they vvryte of Peter thus He vvas bishop â–ª 4. yeares in the East partes .7 yeares at Antioche and .25 yeares at Rome vvhere at last he died Heere this fable doeth almost bevvray it selfe suche hasty enstallings and so many translatings out of one bishopprike into an other doeth not vvell agree vvith oure sauiours vvordes that they should haue affliction in the vvorlde But let vs searche the scriptures and trie hovve these Bishopprikes vvil stande After that our Sauioure is ascended they goe into Ierusalem all the Apostles togither they choose Mathie the Apostle After fiftye dayes they receiue the holy Ghost Peter conuerteth many After certaine dayes Peter and Iohn goe vppe in to the Temple they heale the lame they are put in prisone they are forbidden to preache anye more in the name of Iesus then they returne vnto the other Apostles and tary many daies togither working many miracles amoÌ„g the people in so much that the Cities round about resorted daily to Ierusalem to haue their sick and diseased healed Then again the Apostles are put in prison and God deliuereth theÌ„ and many dayes they preach in the temple and in euery house After this came a great persecution against the Church at Ierusalem in so much that they were all dispearsed sauing the Apostles Then at the laste after many dayes Peter is sent out of Ierusalem into Samaria where he preacheth in diuers townes about Thus farre good Reader thou seest plainly Peter is no bishop nor yet in any speciall authoritie when the other Apostles sende him out to preache Then he returneth againe to Ierusalem and this is one yeare after the death of our sauioure Christ as the histories do all agree in reporting the conuersion of S. Paule which was nowe done as appeareth Act. 9. This is the yeare of our Lord .35 In the yere of our Lord .38 He dwelleth in Ierusalem Gal. 1.18 Likewise in the yere of our Lorde .46 he is imprisoned at IerusaleÌ„ Act. 12.2 Againe in the yeare of our Lord .48 he is at the councel holden in Ierusalem Act. 15.7 from that day forward he giueth his faith vnto Paule and Barnabas that he will be an Apostle not to the Romaines but to the Iewes Gal. 2.9 vvhich truely he accompliâ—hed euen vntill his death and doubtlesse neuer came at Rome Now christian reader seing the scripture lieth thus that Peters aboade in Ierusalem after the conuersion of S. Paule Anno Domini .35 is recorded .iij. seuerall times And after the last time a couenaunt made that he woulde continue among the Iewes If I shall proue vnto thee that these seuerall times are rightly numbred according to the yeare of the Lorde that is that the first time was the .38 yeare the seconde time the .46 yeare the third time the .48 yeare and then in the meane while betwene the .35 yeare and the .38 likewise the .38 and the .46 and betwene the .46 and .48 that Peter was not in Rome last of all that he was true of his promise and after the .48 yeare came not at Rome then I trust thou wilt confesse with me that Peter was neuer .25 yeares Bishop of Rome But that all poperie as it is in it selfe nothing but lies so it is grounded wholly and altogither vpon lies First it is agreed vpon by all the thing is plaine in it self Paule was conuerted the yere of our Lord .35 TheÌ„ Paule himself writeth thus After three yeres I came to IerusaleÌ„ to see Peter and abode in his house .xv. dayes so this was the .38 yere of our Lord when Peter is first in IerusaleÌ„ When he was after imprisoned at Ierusalem Act. 12.2 that it was the .46 yeare of our Lorde it is proued thus The countreis about â–ª that is Tyre and Sidon were
is méere to vnderstand but that we vnderstand according to sobrietie as God hath delt to euerye one the measure of fayth and we prophesie according to the proportion thereof sith the Scripture may not be interpreted by other spirit then it hath bene deliuered For as no man knoweth the things of a man saue the spirit of man which is within him euen so the things of God no man knoweth saue onely the spirit of God As for the exposition of the holy Fathers and Doctours the same holy Fathers and Doctours them selues haue taught vs soberly and with reuerence to leaue them if in any wise they thinke other then the truth reporteth Neither yet of counsails haue we any fore iudged senteÌ„ce to be led by the counsel of Nice or Areminum but confer matter with matter cause with cause reason with reason according to the scriptures And vppon this ground we more esteme one laye man bringing scripture for his defence than a whole assemblie without the like assuraunce For were it not extreme madnesse vpon the credit of men to goe carelesse in the mire we knowe not whether sith the thinges are written whereby we may liue Euen as our sauiour Christ gaue aunswere to him that sought life referring him to the scriptures and asking what he read so we vpon those scriptures haue buylded vp our church wherin we haue rather chosen to be dore kéepers than to dwell in the prowd palaces of vngodlie buildings But here M. Harding crieth out for the Apostles constitutions and with rumours and heresies deceitful traditions bringeth battred weapons against our Church walles But alas infelix puer atque impar congressus Achilli O vnhappie child and vnméete match for Achilles This ordinaunce is but quilles these pellets are but paper this powder is but winde and all these engines are but rotten wood Thanks be to God that hath made vs our dwelling places and indewed vs with hope that shall not be confounded We haue left to walke in their slipperie wayes we haue left of to go after them in their vnfruitfull iourneis we haue left of our gaping so long after flyes would God Maister Harding you would so tourne from your follie but you are drounken though not with wine and you stagger though not with strong drinke for the Lord hath couered you with a spirit of slumber and hath shut vp your eyes Concerning traditions I saye breifly such turning of deuises shalbe estemed as the potters claie yet meane I not this of all but of popish traditions of forbidding mariage commaunding to abstaine from meates which S. Paule sayth is the doctrine of Deuills of lying Legendes which are the tokens of Antichrist of massing garments which for all new gloses muste néedes signifie the loking for of a new Messias To be short of all such traditions rites worshippings as at this time set forth the superstition of this romish seruice concluding this place with S. Paul Phil. 4. what so euer things are true what so euer things are honest what so euer things are iust what so euer things are pure what so euer things pertaine to loue â–ª what so euer things are of good report if there be any vertue or if there be any prayse thinke on those things which you both learned receiued and heard sene in me those things doe and the God of peace shalbe with you Nowe he that can bring most auÌ„tient profe what these traditions were it is best reason he should be beleued Speake now for your churche Maister Harding and if you winne for my part I will yeld Speake out therefore alowd and tel vs your witnesse names Ignatius Martialis Abdias Hippolitus Amphilochius Leontius Dyonitius Olde witnesses sure euen moulded with their manie yeares yet such is your fortune euen these are to yong Call for your Clemens the Appostles felow yet he will not serue Ther is one commeth aganist them longer of continuance more trauailed in the world yet not worne with his yeares nor wâ—ried with his labour he is as good as Moyses his eyes are not dimmed nor his naturall force abated he is like vnto Caleb as strong now as when his Moyses first sent him as strong as he was then euen so strong is he now for warre or gouernment a companion of S. Paules iourneis whose prayse is in the Gospell thoroughout all Churches who saluted the Collossians who onelye was with Paule at Rome the .xiii. yeare of the raygne of Nero though you say Peter was then Bishop an excellent Phisition and one that can cure the very hardnes of your hart If you care not for hys commendacions yet regarde his name I doe meane S. Luke the holy Euangelist Let vs stande to his iudgement what were these traditions These traditions sayth he are the Gospell and the Actes which I wrote to Theophilus For these are his very woordes It séemed good also to me most noble Theophilus as soone as I had searched out perfitlye all things from the beginning to wryte vnto you thereof from point to point All these things thus exactly written he receiued onely of his Maister Paule And therfore as it is thought the same Apostle speaking of S. Lukes writing calleth it his owne Gospell So that what so euer Luke reporteth not written by S. Paule it is Paules preaching and that is his tradition yea euen from poynt to poynt O maister Harding you thinke not reuerently of the spirite of God if you can imagine that S. Luke after such a promise vnto Theophilus pretermitted anye thing that séemed necessarie there is nothing sufficient if this be not sufficient And yet there is an other witnesse more auncient then Luke and yet more fresh then all your withered Doctours and that is S. Paule him selfe who in the .xv. to the Romaines as maye well be gathered saith that he wrote vnto them that same that he preached Now sith we haue so sufficient warrants call vs not into law for reiecting your dreamings but acknowledge we say truly in deniyng that Churche whose faith you professe to be the catholike Churche For a briefe aunswere to your order of Bishops I say it is a token that maye faile in the Churche or else was there no Church from the death of Christ till S. Peter was a bishop and so like in all vacations of Popes be they long or short The church must be tried by the woord of God Let Augustine be the Iudge Epist. 166. and Chrisostome vpon Mathew hom 49. Now for the better discharge of Luther and Zuinglius which in Gods cause haue bene Symeon and Leui to reueÌ„ge the adulteries of Sichem I wyll laye foorth your argument and make it no woorse then it is S. Augustine saith if the order of Bishops may prooue the Church there was neuer yet Bishop of Rome a Donatist ergo saith maister Harding ther must néedes be an open succession of Bishops Let who wyll be
cheyned in such bandes of yarne Hardyng ¶ But as it is certayne you will faile in proofe of your church of the Caluinists so I doubt not but the world ere it be long shall see how weake are the other partes of your doctrine A man would thinke who hath herd or read your Chalenge that either you were well furnished with substantiall learning to defende what you tooke vpon you or that you were a man of passing impudencie or of extreme madnesse Your Chalenge was aunswered you haue replied What you could doe in this Replie you haue done What helpe might be had among that whole side you haue not wanted Schoole maisters Greke readers Lawyers Canonistes Ciuilians Summystes Glose searchers Diuines of all your sortes and all others that could do ought haue put to their hands The whole forces of your side into your booke are brought together God be thāked for it All shall turne to the ioyfull victorie of truth and to the glorie of God and to your owne confusion at length Dering Now M. Harding as though you had gotten the victorie you do vntimely blow vp the triumphe hasting as it séemeth to Paris to syng Te Deum for the battell of Aging◠court wyth an odious rehersall in your manner of eloquence of Schoolemaisters Gréeke readers Lawyers Canonistes Ciuilians Summystes Glose searchers c. with whom as with Maister Iuels helpers like the lusty gréene Knight you wyll néedes encounter But why doe you vse such vntrue demeanour to iudge of any other by your owne doing Touchyng this Reply against which such a troupe haue sent out theyr papers I speake as I haue sure knowledge that if all these were helpers yet doth it not shame the doing If it be maister Iuels owne in good proofe in elequence in memorie M. Harding is farre behind him And for further declaration of this they that haue séene the former aunswere this Reioynder do know that if M. Harding cōfesse it he hath taken by force if not he hath stolne of his cunning But saith M. Harding this Chalenge was aunswered I graunt he hath written when the offer was once made vastis cum viribus offert ora Dares he for his part hath done what he could But saith he you haue replied O maister Harding why did you not before consider the fame of the Chalenger Why saw you not those tokens of victorie hanged vp in hys houses Though during the silence your aunswere did séeme so plausible yet now this replie hath shadowed all your prayses your tentes are spoyled your defences are weakned your holdes are ouerturned and your Captaines slaine Iames and Chrisostome do say no moe Masses Dionysius hath renounced the ordering of Angels Clement hath no more acquayntaunce with the Apostles Hippolytus beginneth with enim Abdias is a Lyar Amphilochius is a Dreamer your Massing or rather masking Priests are sought for and beholde women boyes children laymen fables dreames and visions your Church and Minister for your halfe Communion and they are deathbeds sickfolkes infants and madmen Proofes for your Lattin seruice and surmises gesses coniectures and likelyhoodes In your supremacie he hath marked your wandrings and seldome or neuer he hath founde you in the right way In the other Articles he hath opened your forgeries layd abroad your fallacies vntied your cunning knots losed euerye ioynt and your aunswere is fallen What resteth now but that you bewéepe your faire Turnus and cry wyth the pensiue Father gnate vbi forma vitens niueaque in fronte Serenus ille decor O aunswere aunswere where is nowe thine olde shining beautie Surely M. Harding the paintings are rubbed awaye the goodly feathers are gone and the Crow appeareth The Lions skyn is pulled of and the séely Asse is bewrayed therefore it is no maruail though you complaine of his helpers as the Cowarde that hath béene once beaten in the darke thincketh euerye bushe to be a Man so your aunswere being shaken with euery line of that Replie made you thincke euery leafe to be a new aduersary notwithstanding yet you haue grauen a fresh in your buckler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with good lucke at aduenture and in a desperate cause maintaine a litle hope with a new Reioynder But alas Fortune is deafe and can not heare or if she wil do any thing for you make this reioyning labour serue worthy aunswere then alas little booke cui te fortuna reseruat exitio what misery shall come vpon thée Hardyng ¶ Many thought ye were inuincible By this it is well perceiued ye are easy ynough to be conquered Men supposed some great thing to be in you Nowe all is seene what ye haue And when it shall be made manifest that you haue nothing in substaunce but onelye certaine shewes of things your craking and boasting shal ende in your contempt and shame Dering The opinion of Maister Iuels learning hangeth not vpon M. Hardings commendation Men be not now led so far into errour that if M. Harding say anye thing they will strayght beleue him As God hath lightned our harts with the knowledge of his heauenly word so he hath ioyned vnderstanding vnto our senses least vaine talking should deceiue vs. And therefore it skilleth the lesse how much M. Harding or his fellowes write Concerning that Challenge that hath so much enflamed them I prayse not the Challenger he hath nothing that he hath not receiued the glorye doth belong vnto God the praise vnto God thankes geuing is due vnto God Mayster Iuell hath no more to boast of his tenne talents then hée that hath but two But this much I dare truly affirme that as by Elias God destroyed the Prophets of Baal by Micheas found the Prophets of Achab lyars by Elizeus killed the railing Children so by M. Iuell he hath well confirmed vs against all idolatrous Priestes all lying Prophets and al railing Companions Hardyng ¶ The euent of your vanitie putteth me in remembrance of one Megabysus a great Captaine vnder the Kyng of Persie This Megabysus came on a time vnto the shop of Appelles that most famous Painter at Athens Beholding the Tables geuing his verdite of those excellent workes he praised dispraised liked found fault as his fantasie blundered not as skill directed Apelles that while standing behinde a cloth and hearing what he said stept forth and spake thus vnto him Hitherto Megabyse thy purple gold and precious stones and the trayne that wayteth on thee made vs beleue thou were a man of great worthinesse now these boyes here that grinde my colours hearing thee to speake so foolishly set nought by thee and laugh thee to scorne Verily though I be not like to Apelles yet is your case M. Iuell not muche vnlike to Megabyses Heretofore your Rochet and your square Cap for I trow you be not yet come to be one of the Roūdcap Ministers your Bishoprick of Sarisburie your sightly state and condition your Rhetoricall perswasions in the pulpit with a holy holding vp
of the handes and casting vp of the eyes to heauen and with your lamentable crying out of your Oos which you vse very commonly weening thereby to perswade the simple your stoute asseuerations your fauour of the common people and others that clap you on the shoulder your vaine Pulpet buzzing your Gloria patri at Pauls crosse all this hath made many a one beleue that M. Iuell was a great Clarcke a piller of the Gospell a peerelesse fellow But now that you haue sayd all that you and your whole side had to say now that you haue discouered that lay hid before now that your best stoare is laid abroade now that you haue made the world witnesse of the proofes you haue for your doctrine they that haue but meane skill behold a further weakenesse to be on your side then before they had conceiued Better it had beene for you ye had mayntained your opinion and estimation among your own deceiued brotherhed with silence and with your accustomed craking without shewing forth any proofes Dering Now is M. Harding come to his pretye solace with one Megabises a great man of little name in his own deuice lyking him selfe well forceth much his eloquence as if the Owle were the fairest bird in the wood But we shoulde doe him much wrong to barre him of his pastime that hath nothing else to comfort himselfe withall His cause is nought his bookes are contemned his credite is lost and that whych gréeueth him most of all he hath made an vnequall matche In these extremities what if he vse his tongue at will Megabises he both can do but litle harme The one doth but milke an hée Goate while the other doth holde vnder a syue It is now no time to spreade abroade anye cunning to prooue my Lord of Sarisbury is not learned as long as his Replye lyueth and it shall lyue till his aduersaries be confounded Neither his square Cap nor his Rochet nor his sightly state nor his Bishopricke shall at all commende him We haue the testimonies of his minde which God hath made so bewtifull that all his other ornaments are knowen to be to fewe yet concerning his good estate I doe aunswere with Salomon God ouerthroweth the wicked and they are not but the houses of the righteous shall stand For thys description of hys maner of preaching first it becommeth Diogoras better than a Diuine Then what skilleth it though Zoilus or Zerophanes doe scoffe at Homer Pardon me M. Harding if I say the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is easier for you to mocke at it then to doe the like But what meane you thus bitterly to raile at his preaching Why iest you at his lamētacion for the peoples disobedience Haue you lost both your cause and your learning togither Uerily whē your Pope was Deane of S. Paules there was then neither lifting vp of handes nor bringing downe of hartes neither crying out of Oos nor inward grief of Iis neither yet gloria patri nor mors praedicata filij You might heare the heauens harmonie for anie pulpet noyse yet loftye descant within amonge the Balamites organe pipings at pleasure and although no pulpet yet goodly chauncell buzzing I maruail you durst make mention of his preaching But such is the blind mans hap that séeth not his way by making haste goeth ouer his shooes ere he be aware in the mire Hardyng ¶ Howe little truth you haue for your side and howe many vntruthes you haue vttered by your replie partlye by this Reioynder and more largely by the labours of other men it shalbe declared Dering Nowe after this long a doe what proofe bringeth Maister Harding against this Replie for sooth he referreth vs partly to this Reioinder partly to the bird in y e bush that is to other proofes that shall come hereafter I knowe not well in thys case what to write If I shoulde vnrippe this Reioynder and shew all the faultes it hath then os impudentia a bande of Louanistes cry out in the ayre of lyings corruptions misconstruings alterations and a thousand such other Some sende ouer their pamfletes some returne their vntruthes some whet leaden hatchets some séeke reall presence some make blinde discourses some hunt out their Purgatorie some fight for their images some stumble on their rocke and suche as can doe nothing else cry beware of M. Iuell But truth must not be still for feare of the sclaunderer God giue vs grace to take héede of thys Reioynder in vttering of an heresie it is more talking thā the Turtle in speaking out the truth more dumme than a Fish in auoiding authorities more winding than the Serpent in resisting Gods spirite more hard than yron in substance an open market of all maner of euill We that sée it doe giue God the prayse that maketh his truth to shine through so many cloudes They that fauour their doings may bewayle wyth Andromache lifting vp Astionax handes Spes nullas habet Troia si istas habet Troy hath no hope at all yf it haue no hope but this Concerning those other proofes that shall come hereafter I can say but this pro boscide vnius abscissa monstratum est mori posse belluas we know by this Reioynder all your other bookes are soone aunswered Harding ¶ As concerning your aunswere to my preface it is lyke the rest of your booke all together voyde of truth and plaine dealing c. that you haue discouered our wants therein you speake vntruly Dering Now is M. Harding come to the defence of his Preface and as his manner is blaming M. Iuels whole writing reioyneth as hée séeth good where it liketh him best and first boldlye ynough denieth that M. Iuell coulde discouer anye wants on their side But alas this is but a bragge Is there no want on their side Why then doth he handle his friends so vngentlie Why turneth he them ouer to their owne defence Why dissent they one from an other If perhaps he say their Church hath no wants his owne fellowes are against him Scotus sayth the Churche hath somewhere the harder part Their Councels conclude some one against an other some against the Apostles them selues Their Popes haue extremelye hated one an other in suche sorte as neuer Turke or Infidell hath done the like Yea such is the impudencie of their Church and so little account they make of disagrement that they would make Christes Apostles teache one contrary to other The .6 Canon and the .40 Canon and the .50 Canon of the Apostles alow the mariage of priestes the .25 Canon forbiddeth them to marrye The .80 Canon of the Apostles doth straightlye charge and commaunde that no Bishop or Priest do debase him selfe to any worldlye labour and alledge for their purpose this scripture No man can serue two maisters And yet the cōstitutions of the same Apostles doe quite contrary and commaund that the Priests do labour vsing their own example of which some were
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
and hys brother yet he would néedes be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 weightie 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 haue 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 fouÌ„d 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 haue 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 vs in humilitie and a manacing against our sinful liues that as oft as we se their bookes we should repent vs of the idolatries wherein we haue beene drowned But he in his impiety runneth desperatly forward and appealeth vnto 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 vs of euill speaking before we offeÌ„d him Where he saith he is sure he standeth vpon a sure grouÌ„d let him take héede he be not wise in his own conceit Not euery 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 onely 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 sayd the same Moyses should be their accuser All Israel dyd euer boast they were the children but yet onely 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 of the two Churches The Churche of Christ is not bounde to any mans traditions it is not tyed to any certaine place the somâ— hath made vs 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 vpon olde rotten postes they obserue monethes and dayes that they maye be made frée they runne into cloisters and monckery for to worship and serue God The Church of Christ is not inclosed in any certain cuntry the Apostels are gone into al the world to preach the Gospell 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 helth The Church of Christ wil not heare a strangers voice she will not beleue an angell from heauen that shall preach any other doctrine then Christ hath deliuered the scripture is the rule of hir whole religioÌ„ The church of Rome doth harken after vnwritten verities she giueth credit vnto dreames and visions she saith the Scriptures maye be drawen into diuers senses and will not allowe them but after hir fansied interpretations The church of Christ is buylt vpon the doctrine of the Apostles and Prophets Christ him selfe being the heade corner stone she doth receiue with méekenesse the woorde that is ingraffed in hir and doth confesse 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 alone 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 worâ—es of supererogation hath great confidence in Bulles Reliques Indulgences and salutations of the Pope The church of Christ is 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 Beâ—no and all other that haue written their liues The church of Christ doth vse the keies aright as she hath 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 the church of Christ is the members of Christ the bodye of one head of which heade she hath receiued hir saluatioÌ„ bicause he hath purchased hir with his blood The church of Rome is the body of Antichrist the members of an Idolatrous harlot that hath gone a whorehunting after diuers louers Therfore the 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 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 vpon further discussion First if they haue the
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 haue 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 haue 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 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 if ought were had it was turned into wormes and 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 vs 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 vnto 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 that the sonne of man shall giue vnto you He sayth not for the meate which is hanged vp in the Pixe And the people make their aunswere Lord giue vs euermore of this bread Againe Christ sayth The breade which I will giue is my flesh which I will giue 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 haue no lyfe in vs. Yet in all this place nor in any place of scripture any one word is found y â— commendeth either mencioneth this sacrameÌ„t 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 other 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. But by M. Hardings doctrine the holye ghost might haue spoken in this sorte Looke all vpon this and worship it this is my body And of the cup Drinke none of you of this yet it is my bloud Such is the sacriledge of that wicked masse in doing to vndoe that our Sauiour hath saide But here I cannot a little wonder at them In their owne inuentions they haue placed in their Masse these words accipite manducate and some thinke they are very requisite to transsubstanciation yet when they vtter them they meane nothing lesse than that any other but them selues should take part They prepare but a litle cake and a draught of wyne to make sporte with They intende not to communicate with other yet they saye alway take and eate A lye is very euill in any maner doing but in the seruice of God it is very detestable God when he will turne their hartes Here we se concerning this sacrament Christ commaunded nothing but that we shoulde in a holy company eate and drinke in remembrauncâ— of his death and passion But how turneth the Pope our sauiours commaundement He careth neither for eating nor drinking but when he goeth forth he setteth vp his sacrament vpon a white horse backe and men of eche syde with tapers and litle belles and so teacheth the horse that he will go to the aultare and there knéele vpon his knées till his Maisters god be taken downe Thus will the Pope teach horses to worship God euen as somtyme the Leuites woulde cary the Arke in a newe carte when they brought it out of the house of Aminadab For neyther haue we any one word to cary about the sacrament neyther had they of the carte And this is a greate misery that hauing no warrant for our Marchandise our candels our sensors our vestiments our oyle boxes our corporasse our porâ—uisse and sixe hundred thousandes suche other yet we make no account of them as though they pleased God If any thing séeme somewhat doubtfull then we turne vs to Doctors to councels to decrees to scholemen and to the holy closet of the Popes owne brest as thoughe Gods worde were not our wisedome and our vnderstanding in the sight of all people But God be thanked for his owne ordinaunces and lawes that are so righteous Now to the next marke that Maister Harding coulde neuer shoote at and this marke hath a great many péeces and such as is not easly discerned which is the greatest so I knowe not certainelye wher at to measure The first péece is this there is no difference betwixt the Priest and the people in the mystery of the sacrifice But what meaneth Maister Harding to finde the marke him selfe and then refuse to shoote at it Would he haue vs thinke this were Maister Iuels marke He saith no such thing Sure M. Harding hath verye straunge artillery His bow is made of slaunders and it will shoote nothing else but lies He can get nothing with cunning therfore he would saue him selfe by facing This stode them in good stede in the disputations at Oxford wher their friends wer moderators but in a booke that is written to all men this shift is shameles Let vs sée what saith M. Iuell of this marke Not one word Why doth Maister Harding reporte it He is disposed to lye But whervpon doth he gather it Forsoth out of Bernard
otherwise than the Euangelists reporte his words or else they could not agrée with their Masse this is a sufficient discharge of this vntruthe A good Christian before he sée better aucthoritie will beleue as the Gospell teacheth that we must first take it and eate it before it be Christes body so shall he sone sée the Idolatrie of a Popishe Masse The B. of Saris. If Christe instituted the Sacrament to the intent it should be first consecrate and then receiued of a companie c. Harding The .72 vntruthe This is a very grosse falsifying of my words Dering These are M. Hardings owne wordes in this Diuision Christ ordained y e Sacrament after Consecration done to be receiued eaten Of these words saith M. Iuel as is before alleaged if Christ. c. if I should héere aske of the indifferent Reader wherin is this grosse falsifying sure he could easily espie it But somewhat to helpe the Readers vnderstanding this it is where M. Harding hath to be receiued and eaten M. Iuell saith to be receiued of a companie if this be as it is in déede no fault whereto is this vnseasonable crying out of falsifying But if it shall séeme to be a fault then know that where M. Iuel alleageth M. Hardings owne wordes he printeth them in a distinct letter but this saying which so grieueth M. Harding is in the common letter of M. Iuels words wherby master Harding might haue wel vnderstand had he not bene disposed to wrangle that master Iuel alleaged them not as his expresse words but rather sheweth how he should haue made his saying plaine and this he proueth by authoritie of Bessarion and Gabriel Biel that after Consecration the sacrament be not receiued onely as maister Harding sayth but receiued of a company which word as it must so being expressely written master Harding did directly reason against himselfe The B. of Sarisb The .9 diuision Here vnawares he seemed to confesse that his Masse whatsoeuer substance it bear it is void both of good order and also of congruence Harding The .73 vntruth I confesse no such thing Dering You séeme to confesse it â–ª sayth M. Iuel Whether you doe or no let your words witnesse You say you are not bound to folow Christes example in order and congruence Nowe we may infer Christes order is only good therefore you folow no good order or congruence This is but a single vntruth The B. of Saris. The matter being so weightie and not yet throughly beleued c. Harding The .74 vntruth It hath bene beleued Dering When you proue this sure M. Iuel will subscribe you may make euery word in his booke as vntrue as this For he hath not one worde that soundeth towarde your religion if this may be noted for vntrue to say your Massing worshippings haue neuer bene throughly beleued you may note many moe vntruthes in this Replie For there is not one line that alloweth the Masse Read the next vntruthe The B. of Sarish The olde fathers call that the daily Sacrifice that Christ made once for all vpon the Crosse. Harding The .75 vntruthe The olde fathers call not the Sacrifice of the Crosse the daily Sacrifice Dering M. Iuel doth alleage Aug. secund Luc. serm 28. Ierom. in 1. Co. ca. 5. Germanus in Eccle. rerum theoria Irenae lib. 4. cap. 34. Tertul. aduer Iudaeos Amb. in 1. ad Tim. cap. 2. Examine the aucthorities and sée M. Hardings answere so thou shalt best iudge If I should enter into it it would require a long aunswere and nothing necessary What the Doctors wryte M. Iuel is thought to know as wel as M. Harding First reade and then iudge This is againe the .132 vntruthe And bicause we are againe fallen into mention of this Sacrifice which M. Harding said euen now hath bene throughly beleued let vs examine that vntruthe and trie if M. Harding be found true in his workmanship It hath bene throughly beleued saith he that the Priest doth offer vp to God the body and bloud of Christ vnbloudely in the remembraunce of that one bloudy Sacrifice of Christ. Reade of this in the Epistle the .31 leafe thou shalt haue it fully discussed only in this vntruth bicause the question lieth rather whether it hath bene beleued than whether the saying be true let vs a little consider of Christ him selfe his Apostles whether they haue beleued it First Christ in no one worde did giue vnto his Churche any commission of suche maner sacrifycing Christ saith often I giue vp my soule I Saâ—rifice my selfe no man doth it but I but vnto his Disciples he saith quo ego vado vos non potestis venire Whither I goe ye can not come By which wordes he taketh from them all power to Sacrifice him euen as it was afore tolde by Daniel that after Christ was once offred the Sacrifice and the Oblation should cease Not a word written wherby it may be gathered that we may offer vp Christ. And doth M. Harding thinke that in so weightie a matter as the remission of our sinnes that any thing is required of vs which is not commaunded vs It appeareth then in the time of Christ this was not beleued Did the Apostles beleue it after Christ S. Paule saith in that he died vnto sinne he died but once againe by one Oblation he made his perfite for euer and againe wher is remission of sinne there is no more sacrifice for sinne Then by S. Paule there is nowe no daily sacrifice for sinne except by Christes deathe we will that our sinnes be not forgiuen Againe S. Paule will haue vs folowe Christes example in the administration of Christes supper who teacheth vs of no Oblation for quicke and dead Againe the sacrifice cannot be made without a speciall priesthode but the Apostles doe teache vs that all suche Priesthode is abrogate If at any time the name of Oblation be mentioned in this age it is euer meant spiritually As is plaine Ro. 12. .16 Phil. 2. 1. Peter .2 for the real Sacrifice S. Peter is plain Christ hath caried our sinnes in his body vpon the woode and by his stripes we be healed and the effects of that one Sacrifice once made are purging of the sinnes of the whole world 1. Pe. 2. .3 1. Ioh. 2. 3. Ro. 4. Ephe. 1. eternall redemption Gal. 2. Ephe. 1. Rightuousnesse Ro. 3.4.8 2. Cor. 5. SaÌ„ctificatioÌ„ Eb. 10. Peace Ro. 5. Ioy of the spirite Ro. 4. Gal. 5. Newnesse of life Rom. 6. 1. Co 5. Loue of our neighboure 1. Ioh. 3. Eternall life 1. Ioh. 5. Ro. 6. then neither Christ nor his Apostles euer beleued it for the estate of the primatiue Churche how it beleued M. Harding hath nothing to say but referreth vs to the .xvij. Article of his former booke héere good Reader my labor is wel eased for séeing my Lord of Sarisburie hath answered al that matter who so wil be confirmed in that truthe he can