our aultar which is the onely foode of our soule euen Iesus Christ the righteous And this was figured in the offering of a red Cow whych God commaunded to be giuen to Eleazar the Priest and he should burne hir without the hoste with hir skyn and hir fleshe and hir blood and hir doong And Eleazar the high priest and the inferiour priest that burned hir shoulde washe their clothes and their flesh and be vncleane vntil Euen Likewise he that gathered the ashes of the Cowe should wash his clothes and his flesh and be vncleane vntill Euen No parte of it shoulde be reserued for the Priest whereby we are taught that the sacrifice of our sauiour Christ whereby his people are sanctified must be alone made with out any thinge appertaining either vnto the priest or tabernacle for which cause as S. Paul saith he suffered without the gate Let vs go forth therefore out of the camp bearing his reproch For we haue here no cōtinuing city but we séeke one to come Let vs therefore by him offer sacrifice of prayse alwayes to God that is the fruite of the lippes which confesse his name Let Massings and Massing garments go let the hill altars alone meddle not with Ieroboams golden calues to do it nowe were open blasphemy which before Christes cōming God had cōmaunmaunded our sauiour Christ is the truth it selfe He wyll not be coupled with the Tabernacle which is blinde shadowes Saint Paule maketh a playne seperation of the aultar and the Gospell where he disputeth for the maintenaunce of the Minister Doe ye not know sayth he that they which minister about the holy things eate of the things of the Temple and they which wayte at the aultar are partakers of the aultar So also hath the Lord ordeyned that they which preache the Gospell should lyue of the Gospell Which argument of the Apostle had not bene well gathered if the aultars shoulde haue bene in the Christian congregations The fourth heresie that is founde in this popish article is this that Christ is offered againe vnto his father S. Paule sayth no man taketh this honour vnto him but he that is called of God euen as was Aaron But no title in the woord of God that giueth vnto a mortall man this authority therefore they may not claime it And our sauiour Christ sayth to the Samaritan woman Beleue me the houre is come when neyther in Ierusalem neyther in this hill you shall worship the father but the true worshippers shall worship in spirite and verity For the father requireth euen suche to worship him God is a spirit and they that worship him must worship in spirit and truth But if Christ were really offered vp to his father there were a truer woorship than the worship of the spirite Againe S. Paule saith let them haue mysterium fidei the mysterye of faith in a pure conscience He would◠doubtles haue saide mysterium sacrificij the mystery of this sacrifice of Christ shoulde yet oftener haue ben offred And S. Iames faith pure religion and vndefiled before God euen that father is this to visite the fatherles and widdowes in their aduersity and to kéepe him selfe vnspotted of the world But Maister Harding saith thus Our Religion must haue a sacrificing of Christ vnto his father and therfore we are assured that Maister Hardinges Religion is not pure and vndefiled The scriptures are full of such places which teach vs how to please God and take holde of saluation But in all those places no such sacrificing of Christ is mencioned and therfore to fancie any such imaginations is neither to please God nor to walke in that way which leadeth to saluation If this be not sufficient which is sufficient to a christian man we haue besides most certaine proofe which by no meanes can be coloured S. Paule saith where there is remission of sins there is no more offering for sinne but Christ hath alreadye forgiuen vs all our trespasses and put out the hand writing of ordinaunce which was against vs. c. And as saynt Peter sayth we are redeemed with the precious bloud of Christ as of a Lambe vndefiled and without spot And therefore Christ is not now offered for sinne And here appeareth moreouer the fift heresie in M. Hardings proposition For if Christ be not offered to his father neither any oblation for sinne is remayning then is there now no propitiatorie sacrifice but onely one which God hath already made vpon the aultar of the crosse And that this should be but once made it appeareth for that Aaron might but once in the yeare goe into the holy place within the vaile before the mercy seate where he made attonement for him selfe and for his house So speaketh S. Iohn of the sacrifice once made meaning it alone to be propitiatorie If any man sinne we haue an aduocate wyth God the father Iesus Christ the iust and he is the propitiation for our sinnes he maketh intercession before hys father he is not sacrificed on the altar Againe he sayth herein is loue not that we loued God but that he loued vs and sent his Sonne to be a propitiation for our sinnes When Christ made this propitiatorie sacrifice he was sent of his father and he was sent but once euen than as S. Paule sayth when the fulnesse of time was come Now is the time of his imbassage done He hath satisfied the law of God first toward his father in that he was obedient vnto death euen vnto y e death of the crosse thā toward his brethern in that he had that great loue that he gaue his life for his friendes from hence forth he ceaseth from that legacy and sittes at the right hande of his father in glory and maketh continuall intercession for vs. Therfore nowe his father doth no more send him and he wil not againe be sacrificed This is ynoughe if we were not dull of hearing to take from vs these vngodly deuises concerning any other propitiatory sacrifice than that which is already made But M. Harding and his fellowes that can so well peruerte the scriptures of God they haue many shiftes to defende their owne fancies This our sacrifice say they is no newe sacrifice but the same which Christ made yet Saint Paule saith it was one oblation and semel peracta but once made To this againe they aunswere that it was but once made bloudy but theirs is vnbloudy But the Apostle saith Absque sanguinis effusione non sit remissio without sheding of bloude there is no remission of sinnes what than auaileth this vnbloudy sacrifice But they saye further it is an application of the death of Christ. But the Apostle proueth that the sacrifices of the lawe were vnperfite bicause in them was a remembrance againe of sinnes euery yeare so there is now no such kinde of application They cannot possible so turne their deuises but the Apostle must
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
God God for his mercies sake once turne him agayne For now he doth nothing but hatch Cockatrices egges and weaueth the Spyders webbe Harding ¶ You seme to maruail how I became so perfite a Catholike in so shorte a time As you say I preached the contrary many yeares wherin you say vntruly For neither preached I ful two yeares and that not many Sermons neither was I priest before Quene Maries time So you pretend it to be an impossible thing that in seuen daies for of that tyme you speake more then once I should reade ouer all the Scriptures Counsels and Doctours as though a man by Gods speciall grace could not be turned from errour to truth whose hart was not stubbornlye set to mainteine a part nor yet drowned in manye errours vnlesse he first read ouer all bookes of Diuinitye What meane you M. Iewell Wil you appoint God a tracte of tyme to work in when he toucheth the hart of maÌ„ S. Ambrose could haue taught you to iudge otherwise wher he saith Nescit tarda moliminae sancti spiritus gratia Dering Now Maister Harding in a long discourse commeth again to his former matter and as the Poet saith sopitos suscitat ignes stirreth a broade againe the fire that was well raked vp and telleth vs a new cause of his tourning and that was Gods secrete inspiration and therto alleadgeth the sayings of Ambrose and Leo and the exampels of Elizeus Paul and Mathew As touching the grace of the holy Ghost I must needes confesse it néedeth no protracte of time It may make in one moment of a plough man a Prophet of a persecutour an Apostle of a Publicane a Disciple But shall Maister Harding therefore think that by the same spirit he was made of a preacher an apostata And for further proofe of this he telleth vs when he was made priest as though he had taken the charecter of the beast and fallen downe and worshipped hir by the mocion of the holy Ghost Better had Maister Harding stoode to his other causes that longer yeares gaue him more vnderstanding or the change of the Prince chaunged him or else he was conuerted by prayer then to make the holye ghost author of his euill doing But O miserable state of that man that shoulde be plunged thus in errours and yet séeth not his sinnes Such confidence had the Iewes in al their fornications that being stirred to repentaunce would deny their euill doing and saye wherein shall we returne Harding ¶ And why doe you charge me with the suddaine change of seuen dayes Was it not one whole yeare after king Edwardes death before I came in pulpit And did I not of myne owne accorde without all compulsion or request of others simply and fully acknowledge and confesse my former ouersight and errour Was not all the vniuersity of Oxforde witnesse hereof O Maister Iewel I doubt not but by that my voluntary and humble confession I haue put the Diuell to silence thorow the same He shall not haue power to obiect vnto me myne errour before Christ our Iudge in that dreadfull daye Dering Now least for all this trifling we shoulde accuse M. Harding of rashnes in fine he bringeth a whoole yeares deliberation But Lord what manner of defence is this After so long reasoning to proue nothing Was all this defence of a sodaine chaunge to excuse the thing hee neuer committed This was the first cloke for his turning If it shadowed it well why did he cast it of If it did not why doth he take it now againe Cast it away Maister Harding if you be happy your tourning and all and yet againe turne once for the better you haue not put the Diuell to silence with this turning our Lord deliuer you from him It is he that walketh through drye places and when he can finde no rest returneth thither againe from whence he was driuen out and as thoughe he had found you sweapt and garnished so after made his ingredience in your seuen folde wickednes You say Maister Iuels malice doeth séeme to passe the malice of the deuill But it is ynough for the Disciple to be as his Maister is and the seruaunt as the Lord. If they haue called the Maister of the house Beelzebub how much more them of his houshold The authority here brought of S. Cyprian is to little purpose But had you better considered that Epistle you would with better aduice haue spared the reuerence of that good Bishop You know what his name doth signifie And S. Cyprian saith this alwayes is the worke of the deuill that he should be lye the seruauntes of God and with false opinions gloriosum nomen infamet slaunder their glorious name that they which are very shining in the testimony of their owne conscience might be defiled with other mens reporte Wel God graunt vnto you according to Maister Iuells prayer Harding ¶ But what meant you Maister Iewel of all men thus vncourteously and with all verye falsly to deale with me Dering After all these deuices in defence of his owne dooing he fashioneth a new inuention against his aduersary and in long examination of his whole lyfe he hath espied in him once a little going back and of that would faine make a couer to hyde his owne apostasy And that this péece of the Epistle may be all lyke in it selfe he maketh the first entry with an open lye and saith Maister Iuell hath reported falsly of hys turning But the world is witnesse both of Maister Iuels saying and Maister Hardings doing But he goeth forwarde and asketh Maister Iuell this question Are not you one M. Iohn Iuell that once subscribed to certaine articles c. Why bringeth M. Harding this This is confessed in his aunswere to Doctour Cole Therfore I graunt Maister Harding it is euen he that when the anointed of the Lorde was taken in your â—ettes vnder whose shadow he shoulde haue ben preserued among the heathen he was scattered among the other shéepe till God turned his hand vpon his little ones to cary forth his name among the Gentiles But marke good Christian reader what this man hath espied in this Bishops lyfe He did once subscribe in S. Maries church in Oxford did not all Christes Disciples once forsake him in Ierusalem Did not Peter dissemble at Antioch Did not Paule shaue his head at Cenchrea did he not circumcise Timothy at Lystra Haue not all the serauntes of God Patriarches Prophets Apostles and martyrs done as much Is this the greatest fault you can laye to that good bishop that for feare of your tyranny he did ones write Iohn Iuel God be praysed that hath so directed y â— course of his seruant and God send vs all his spirit that do professe his Gospel that our liues may so answer our profession Now touching those disputations at Oxforde where Maister Harding saith the vttermost was heard that could be brought on our syde that is one among his other
And oure Sauiour Christ. Euen Moyses in whome you trust he shall accuse you So that if Mayster Harding had this confidence he woulde séeme to haue yet had he not the truth But euen as the Prophete sayde we myght saye of hym posuit vt Adamantem cor suum he hath made hys heart euen as the Adamant stone But his vayne assuraunce shall bée as the dust that is blowne away with the wynde Thoughe he saye peace peace yet there shall be no peace Though he cry the Church the Church yet their wicked Sinagog is not the Church The prowde Citie did say I am and none else Yet was shee sinne iniquitie and nothing else The Prophetes sayde swoorde and famine shall not be in thys land Yet by swoorde and famine those Prophets were consumed Sith then it is so that the wicked may haue this vaine trust let vs not bée deceyued with eyther bolde or entysing woordes Let vs not be wyse in our owne conceyte let vs lay no foundation of our fayth other then is alreadye layd but let vs looke after Chryst Iesu and learne what is hys wyll let vs searche in his holye woorde and séeke what is our wisedome So shall neyther the spirite of errour violentlye drawe vs captiues nor vayne imaginations leade vs away Wee shall be followers of Iesu Christ the righteous and wee shall walke as they doe that haue hym for theyr example we shall care for those thinges that are aboue and wée shall haue our conuersation in heauen from whence also we looke for a Sauiour euen the Lorde Iesu Christ who shall make our vyle bodye that it may be fashioned lyke vnto his glorious bodye which tyme for his mercye sake he vouchsafe to hasten who of his mercy hath ordeyned vs vnto that kindgome where he lyueth one God and thrée persons the father the sonne and the holye ghost to whome bée all honour and glorye worlde without ende Amen A sparing restraint of many lauishe vntruthes which maister D. Harding would finde in the first article of the Bishop of Sarisburies Replie by Edward Dering student in diuinitie The B. of Sarisburie Mayster Harding maketh his first entrye with a Cauill Harding The .1 vntruth It is no Cauill Dering NOW MAISTER HARDING hath so diligently examined this first article searched out as he sayth many and great vntruthes I must craue of thée which art the indifferent reader to yéeld vnto those thinges whiche he can not blame and to acknowledge it for true which he can not controll Of this shalt thou haue this great benefite that when thou hast duely tryed all that is written thou shalt cleaue in the ende to the truer part and finde the saluation of thine owne soule Read them with an indifferent iudgement and beleue as the spirite of God shall moue thée If Mayster Harding say true that in this first article there be .225 vntruthes for my part I craue no parcialitie saye boldly Mayster Iuell is not as he pretendeth But if this be false and Mayster Hardings report be altogither slaunderous then pray that he may soone repent and confesse that godly and learned Bishop to be a faythfull labourer in the haruest of the Lord. This first vntruth is that Mayster Harding in his aunswere beginneth not with a Cauill The question is moued whether within the space of .600 yeares after Christ there were any priuate Masse Mayster Harding maketh answere that euery Masse concerning the oblacion and Communion is common as likewise it is concerning the first institution and will of the Priest But in consideration of place tyme audience purpose rytes and other circumstances it may be priuate The vntruth lyeth whether this answere be a cauill Here we may aunswere two wayes One after the common vse of speaking an other after the nature of the worde For our common speach it is certaine we call that a cauill which is a drawing of any word knowne wel inough into a straūge signification as Mayster Harding vseth here his Masse For who knoweth not that by priuate Masse we doe meane that which the priest practiseth alone at the altare Nowe here to come in with this distinction which I wéene neuer before was heard of what is it else but to Cauill Thus if we follow the common speach of men this is no vntruth If it lyke M. Harding to sticke vnto the nature of the worde let vs examine it and so sée whether this distinction be a Cauill Cauillatio saith the Lawyer est subdola ratio quam conscij nobis mendacii proferimus a Cauill is a subtile reasoning which we our selues know is false but yet we vse it Nowe if this distinction be false and that Mayster Harding know well ynough then is it manifestly a cauill The distinction is this Euery Masse by institution will of the priest oblation communion is common as touching persons place time c. it may be priuate Nowe first whether the Masse by institution be common Gabriel Biel sayth as touching the substaunce and first institution of the Masse there is nothing necessarie but in the thing bread and wine in the priest orders good pronunciation and a pure will These being rightly had in all places at all tymes whether any be present or no Missa rite celebratur verum est sacrificium The Masse is truely celebrate there is a true sacrifice therfore Masse by institution is not common If Mayster Harding will replie and say that euen in such Masses the sacrifice is effectuall to the whole Church and so the Masse is common that aunswere were very childish and would bréed dissention in their own church For both G. Biel denieth it in plaine wordes and the thing it selfe altogither disagréeth Biel sayth impeditur tamen fructus eò quòd inordinatè indignè consecratur sumitur though the Masse be a true Masse yet there is no fruite of it for as much as consecration and communion are vnorderly and vnworthily ministred And for the thing it selfe M. Harding knoweth the benefite of his Masse is so applied if their be one to aunswere in the name of the people but in these Masses it is not required that anye one be present to make aunswere It followeth then that some Masse by no meanes is common and so Ma. Hardings distinction is a cauill I passe ouer for breuitie the beginning of this Masse how it hath nothing of the Apostles And before the sixt Synode of Constantinople no part of it was euer song in Latine but this spoken of Biels authoritie is proufe sufficient for thys present purpose The seconde thing that we haue to consider is whether the Masse be common by will of the priest or no. And thys question though it be hard to decyde yet we may haue some probable coniecture why the priest doth not alway meane to bestow his deuocion vpon euery man We haue had a common prouerbe rising vpon the disagréement
The number of Communicantes is no parte of the Communion which is bothe a very childishe and grosse absurditie For how is there a Communion where is no Communicantes Thus thou séest good Reader this argument is not yet good But the better to consider of it bicause maister Harding will néedes haue it considered let vs take the view of it once againe This is the argument What so euer is beside Oblation Consecration and Participation is no parte of Christes institution But the number of Communicantes in one place is beside these thrée Ergo the number is not of Christes instition What may be said of this whole argument I haue already forewarned thée Now let vs hear what M. Harding saith to it him selfe There is nothing héere saith he to be denyed but the Minor what if it were so What is now the Minor Read the Reioinder thus he saith It is denyed in the Minor that the number of Communicantes together in one place is of Christes institution Why how now M. Harding is this the best argument you can make Marke good Reader this must be the Minor The number of Communicants together is no parte of Christes institution Lay now the Maior to it and the argument ariseth thus What so euer is beside Consecration Oblation and Participation is no part of Christes Institution The number of Communicants is no part of Christes institution The Conclusion is as before Ergo the number of Cōmunicants is no part of Christes institution Did euer M. Iewel father vpon M. Harding suche a mis-shapen argument This is his owne or else he belieth him selfe when he saith that this is his Minor But suche sleights he can vse to vnwinde him selfe out of danger A pretie conueyaunce of a litle forgerie among the ignorant might haue escaped blame But I wil not iudge M. Harding God knoweth whether he did it of purpose or no. This in déede should haue ben his Minor But the Communion of many togither is beside these thrée so the Communion might haue bene without Communicants which is a great absurditie and so consequently M. Hardings argument very euil As touching further triall of this vntruth his wrangling is not worth the consideration Only as he hath set forthe his argument to proue a number of Communicants no part of Christes institution so he shall giue me leaue to propone likewise some arguments for proofe that the Lordes supper may not be celebrate by one alone First thus we argue Christ said take ye eate ye drink ye all do ye this But this is spoken to many Ergo there must be a number To this argument M. Harding maketh this answer You must get you better proofe or else admit the Conclusion of my argument A man would thinke he were a craking souldier that is thus well pleased with his owne doing but if with this craking custome he haue not gotten the craking qualities he shall heare other argumentes though there can be none better It was not among the Iewes lawfull to eate the Pascall Lambe without a sufficient number Ergo the flesh of our sauiour Christ who is our Passeouer must not be eaten by the Priest alone Likewise it may be said of the gathering of Manna in the morning and of the drinking of the rocke I doubt not but here M. Harding can make a spedy answer with many comparisons betwene the figure and the truthe but the good conscience may easily iudge Beside this S. Paule him selfe dothe giue vs in this case a very good argumēt he saith My brethrē When you come togither to eate tary one for another Ergo we must not receiue alone The bread which we breake is the Communion of the body of Christ. Ergo there must be a number at the breaking of it And for a full proofe of this matter Christ sayth I haue earnestly desired to eate this Passeouer with you before I suffer Ergo the Priest must not eate it alone Thus we sée what we are taught by the scriptures cōcerning the number of Communicants and of what value M. Hardings argument is which he himself hath made after his owne fashion Whereby thou maist the better iudge what is to be thought of all those other which M. Iewel ascribeth vnto him The B. of Saris. There is not one peece hereof that either is true in it selfe or agreeth with other Harding The .71 vntruth Some part of it is proued to be true Dering The argument which M. Iuel saithe hath no piece either true or hanging of an other Is thus before alleaged The Sacrament must be receiued after Consecration Ergo a number is not necessary Héere saith M. Harding This is true y ◠the sacrament must be receiued after Consecration But how doeth he proue it Sure with no reason but a great deale of railing saying that M. Iuel is led with the sprite of malice that he will reuoke this when he is in his right minde Or if he will not let him take manducate bibite eate ye drink ye out of the gospel As touching M. Hardings railing bicause his mouth is no slāder I wil let it passe His reasō is this if cōsecration must not be before y e Communion then let manducate bibite be takē out of the gospel One that had so long disputed of good arguments should now haue taken héede how he had made one so ill This will in no wise holde except you turne him contrary and so ouerturne M. Hardings cause with his owne proofe For before y e Euangelists speake the words of Consecration this is my body they say all take and eate so that this foloweth very well if Consecration must be before receiuing then take manducate and bibite out of the Gospel For in the Gospell they are placed before How M. Hardings argument hangeth if Consecration be not before the Communion then take manducate bibite out of the Gospell neither M. Harding him self nor all his Doctors are able to tell vs. And this did Gabriel Biel sée well inoughe who considering this place of the Euangelists that they were bid take and eate before the woords of Consecration pronounced he doeth not as M. Harding doeth speake neither rime nor reason only to mocke the people But he saith plainly that the common opinion is Christ spake not as the Euangelists report take eat this is my body but quite contrary this is my body take eate thus hath Biel found a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set the cart before the horse and so maketh his religion to agrée with the gospell Now as touching this vntruthe where M. Harding saith so boldly that the bread must haue these wordes this is my body pronounced ouer it before it be receiued first he hath Mathew Marke Luke and Paule against him who all bid first eate and then pronounce these wordes Againe it is confessed by Gabriel Biel that we must thinke Christe spake