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
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
not turned from errour to faith but from the church of God to the synagoge of the deuill And for our owne defence with the prophet Dauid we make aunswere vnto the blasphemers Our trust is in the worde of God After this Maister Harding findeth fault with to much constancye and considering his owne changes woulde haue it seme some commendation to turne vp and downe a little Then he bringeth in the examples of Arrius and certaine heretickes which in their owne opinion were founde to obstinate and compareth Maister Iuell with them in wilfulnesse and otherwise speaketh contumeously against him and for all this will be iudged by his Reioinder Nowe consider good Reader what maner of wryting this is In long talke before he required that his doings might be wayed and doubted not but Maister Iuell should be founde the more vnconstant Then fearing that he coulde not colour the great difference betwen them excuseth his own turning as though he had done well Now that his writings might be as vnconstant as his lyfe hath ben he ouerthroweth quite his first accusation and confesseth that Maister Iuell hath ben as obstinate as euer was Arrius or any hereticke which had rather dye then in any point to seme to relent If this be true wher is all that a doe which was made about the sixe articles and I know not about what subscription O M. Harding oportet mendacem esse memorem it behoueth a lyer to be mindfull Giue Lord vnderstanding and M. Hardings writings shall néede no aunswere one leafe doth confute an other Concerning these examples which he vseth it appeareth that as in these tragedies he hath set apart al honesty so in mani places he hath more shew than learning How can this saying agrée with it selfe some had leuer suffer death then to séeme at any time to haue ben out of the way they vse examples of Arius Macedonius Nestorius Eutyches Did not diuers Arians subscribe in the Councell of Nice and made open protestation that Arrius held the same fayth which the Councell set out And did not Arrius himselfe make the same profession both in woord and writing vnto Constantinus the Emperour after his return vnto Constantinople Did not Macedonius so vse the matter with Alexander B. of Constantinople that when he dyed he commended him to be his successour and after set vp by the Arrians and deposed by the Emperour dyd he not quite forsake his Arrian heresie Did not Eutyches cited to the Councell of Constantinople send one in his roome to subscribe to the fayth of the Ephesine and Nicene Councels Did not Nestorius cry in the open councell at Ephesus Dicatur Maria Deipara cesset haec molestia let Marye be called the Mother of God and let this trouble cease Thys I haue shewed that it might appeare howe fitlie M. Harding doth apply hys examples Now hys writings standing thus sometime without learning often ill agréeing and most commonly wythout honestie what skilleth it in this behalfe if the Reioynder sit in iudgement They say a scabbie horse is good ynough for a scaule Squire Harding ¶ I say not onely as you do in your preface but in this Reioynder I do manifestly proue in due place some Doctours by you to be vntruly alleadged some corruptly translated some peruersly expounded some guilefullye applyed their wooâ—des sometimes abbridged sometymes enlarged sometimes altered sometimes dissembled With these false sleightes you burthen me in word with the same here I haue charged you in dede Sundry auncient fathers which you deny by good authority I haue auouched Your own childish argumeÌ„ts falsly and fondly by your selfe deuised and fathered vpon me I haue wholy contemned and so returned them vnto you againe For the .45 Vntruthes which you pretend to haue noted in my aunswere touching your first Article I haue returned vpon you .225 noted in your Replie of the same Article Those which you impute vnto me be now already partely and maye shortly be iustified And therfore proued not to be vntruthes at all Yours you shall neuer iustifie When you attempt it you shall do it but with a multiplication of infinite other vntruthes Dering Now M. Harding as he is wittie séeing it is not all golde which he hath made to glister and fearing least hys colours might be rubbed away from his writing vpon good courage sayth boldly he hath spoken nothing which he will not prooue in his Reioynder Much after such a sorte began Cyclicus the Poet fortunam priami caâ—â—abo nobile bellum and when Cyclicus hath made an ende of his Iliades M. Harding shall be as good as his woord He chargeth M. Iuel with corrupting the fathers yet in all this Reioynder as appeareth by hys vntruthes he is not able to conuince one authoritie of falsehood He sayth there is no proofe in M. Iuels Preface yet in his own Epistle here is neither truth nor honestie The childish arguments he will passe ouer with silence So he doth in déede many of them and a great péece of thys first article beside Where no shew of aunswere may be had silence can do least harme But Maister Harding though he saye it yet perhaps will not sticke much in this Upon entreaty he will yéelde vnto vs true allegations of the Doctours and will sticke to take vnto him his Arguments againe but touching the .44 vntruthes in that he will neuer yéeld They are all iustified and shall be iustified and .225 returned vpon Maister Iuell which shall neuer be aunswered and if we but attempt it we shall but multeply moe Untruthes But softe good Reader be not a fearde of vanity I remember a certaine Lacedemonian that when he sawe one tying togither longe circumstaunces of speach Now I make God a vowe sayde he this is a hardy man that when he hath no reason yet can roll his tongue so handsomely and what other is this of M. Hardings but tongue rolling his owne Untruthes he saith are all iustified Yet Maister Stapleton confesseth that in one place Maister Harding was ouerséene I haue returned saith he 225. vntruthes yet he hath turned some one of theÌ„ .7 times If he had serued them so all he had returned aboue fiftene hundred and these as he saith can not be aunswered without multiplying of mo vntruthes How true this is let the reader iudge Sure for my part if it be so I will reuoke that I haue written But this I must forewarne them I doe not take it for vntrue to say their Pope is Antichrist and their Masse Idolatrous and their church a sinagogue of iniquitye If otherwise I make any vntruth â–ª either in misconstring the worde of God or falsifying other mens authoritye by Gods grace when I shall vnderstande it I will reuoke it but my conscience is yet cleare I haue written nothing deceitfully Harding ¶ Sith it is thus the best aduise I can giue you is first to consider better of these matters and to call to
Augustine speaketh not of Saint Mathew the .2 nor of Saint Andrew the .3 nor of Abdias his Maximilla the .4 nor of Abdias the .5 nor Gelasius speaketh of Abdias the .6 nor they two speak of Abdias Thus the whole being ioyned is but one true proposition yet out of it after his maner of cutting maister Harding hath carued .6 lies And thus much of lying Abdias The B. of Saris. Martial was so defaced in many places that it could not be reade Harding The .35 vntruth It could be read else hovv coulde it be printed Dering By gesse Why should not the printer haue as much liberty in printing this little olde booke as maister Harding vseth for proufe of his whole religion The Printer himselfe sayth prae nimia vetustate vix legi potuerunt for estreame age they could scarce be read Nowe where as maister Harding doth aske how then could they be printed I aske of him how Abdias was printed For of him his sorbonist Doctor wryteth he could neyther be read nor vnderstand An other might much better haue moued this doubt then maister Harding He is not now to learne what gesses may doe But howe soeuer he was printed sure this vntruth was not worth noting The B. of Saris. It is iudged by Iohn Colet and other graue men that Dionysius can not be that Areopagita Saint Paules disciple which is mencioned in the Actes Harding The .36 vntruth It is not iudged so by Iohn Colet The .37 vntruth They are no graue men that so iudge Dering These vntruthes can not be good that are made so fast nor yet so many as the maker would haue them when one is told so many tymes If this were vntrue that maister Iuell writeth yet were it not two vntruthes but one But bicause there is no remedie we will take them euen as they fall out As touching the former of these two it néedeth no aunswere Maister Harding doth not denie it but that Iohn Colet hath both spoken it and preached it then what skilleth it whether it be written his preaching is a witnes of his opinion though maister Harding say nay For this other vntruth that such other as deny this Dionysius to be the true Areopagita are no graue men he is sure no graue man that hath noted it I may aunswere this with the wordes of Saint Paule horum laus non ex hominibus sed ex deo these mens prayses are not of men but of God Maister Harding should not for his modesty sake haue noted it for an vntruth to call the godly fathers of our age graue men His belligods Popes Cardnals Friers Monkes Priestes others of that kenâ—ll haue not so much laboured in searching out the truth in fiue hundred yeares as these other haue done in fiftie But God hath giuen the increase his name be praysed for euer As touching this Dionysius whether we haue his workes or no it is a thing soone iudged How vnlike is it that the conuersion of Dionysius should be mencioned by Saint Luke in the actes of the Apostles yet he him selfe would not mencion it once in al his workes or if this might be yet what may we thinke of that that in all his booke he doth neuer so much as once name Paule May it yet be doubted whether he be that Dionysius which Paule conuerted Besides this S. Ierom making purposely a rehearsall of all ecclesiasticall wryters speaketh not one worde of this Dionysius Other auncient fathers doe neuer alleage him his owne bookes are so strauÌ„ge fansies of many secrete misteries that sure it is he is not the true Areopagita The. B. of Saris. Saint Iames Liturgie hath an especiall prayer for them that liue in Monasteries and yet it was â—erie rare to haue Monasteries built in all Saint Iames time Harding The .38 vntruth There is no mention of such Monasteries as we commonly meane when we speake of Monasteries Dering As be for Monasteries as Monasteries are to speake of the things themselues as they are in déede so to say of Monasteries as they be considered in this meaning of Monasteries so Monasteries and so forth a man should go farre that shoulde follow Maister Hardings wrangling The B. of Saris. Chrysostomes Liturgie prayeth for Pope Nicolas by these wordes Nicolai sanctiss vniuersalis Papae longa sint teÌ„pora We pray God sende Nicolas that most holy and vniuersall Pope a long time to liue But Pope Nicolas the first of that name was the seconde Pope after dame Ione the woman Pope Harding The .39 vntruth He prayth not for Pope Nicolas of Rome The .40 vntr There was no such woman pope Dering Nowe Maister Harding after he hath giuen so many offers and maketh neuer a wound he directeth his engines quite contrarie and assayeth if that he can giue the Pope a blowe Pope Nicolas sayth Chrysostome that most sacred and vniuersall Pope That is no good proufe sayth Maister Harding that he meaneth the bishop of Rome Here is a full subscription to the .4 article The authorities alleaged for the Popes supremacie are quite ouerthrowne to be called vniuersall bishop is no proufe of his supremacie Had Maister Harding wel considered it this vntruth had bene quoted some other where but doubting that this be not aunswere good ynough he letteth it go and graunting it to be sayde of Pope Nicolas therevpon he asketh this question If Chrysostome might not pray for Pope Nicolas how is the death of Moyses described in the bookes of the lawe There is no man sayth he so hardie to denie that Moyses wrote these bookes Be not afrayd good reader of these big words nor of M â–ª Har. daring All this is soone aunswered Either Eleazar or Iosue wroâ—e the .34 Chap. of Deuter. And they might well write of Moyses his death Or if Moyses wrote it he knew it by reuelation For so he himselfe wryteth The lorde hath saide vnto mée thou shalt not go ouer this Iordane Sure of a doctor of diuinitie this was a very simple question If he can shewe any such reuelation that Chrysostome haâ— of Pope Nicolas then let this be Chrysostomes Masse The .40 vntruth is concerning pope Ione who neuer did the sea of Rome more dishonesty then she hath stoode maister Harding in good stéed For both she helpeth out his Reioinder with vntruthes and maketh a great péece of his confutation of the Apologie But saith maister Harding there was no such woman Pope What skilleth it to this present matter whether there were such a Pope or no. A filthie Strumpet is good ynough for such a whoorish kingdome If there were such a one Pope Nicolas was seconde after hir Whether there were or no my profes are néedelesse my lord of Sarisburie hath resolued vs in that behalfe The B. of Saris. Now it were much for me to say that Chrysostome prayed for men by name 700. yeares before they were borne Harding The .41 vntruth I say
it is plaine inough they shold be two of the clergie Now iudge whether maister Iuel may say thus the glose hath determined it As touching the allegation of these aucthorities out of maister Hardings Doctors séeing he dothe so vnwisely reprehend it bicause master Iuel alleageth their sayings yet aloweth not their religion May it please him to be answered as Tullie said to Antonie testimonium tuum quod in aliena re leue debet esse in tua tamen quia contra te est debet esse grauissimum this their witnesse which in an other matter were of no value yet in their owne bicause it is against thē selues it must néedes be very waightie This other vntruthe as touching Anacletus is like the residue vpon examination of the woords let the reader iudge Thus saith Anacletus Episcopus deo sacrificans testes secum habeat in solennioribus quippe diebus aut 7. aut 5. aut 3. diaconos c. By this it is shewed that at euery ministration he shold haue some of the clergie Now the glose of that other Decrée determining that those two should be of the clergie let the indifferent reader iudge whether it doeth agrée with this decrée of Anacletus and so he shall sée the better what maner of vntruthes these are The B. of Saris. M. Harding knoweth well that these decrees which are here rehersed could neuer be found written Harding The .154 vntruth I knovv it not Dering The councels are extant and the thing is plaine these decrées are not in them But saith Maister Harding peraduenture thrée hundred yeare a gone Gratian did sée them though they neuer came to our hands Now sure this is a straunge paraduenture Gratian liued 800. yeares after the councell was holden at Agatha and if those decrées had remained so long peraduenture they might haue bidden .300 yeares mo and so we should haue knowne of them But seing the matter is but at peraduenture at all aduentures let vs graunt it What troweth Maister Harding bicause that by gesse he proueth his priuate Masse therfore shall gesses be of value to make vntruthes He had néede shew better euidence that would take away Maister Iuels good name The B. of Saris. It is decreed that they which receiue not at Christmas Easter Whitsontide be accompted as no catholikes Then except a few massing priestes there is not one catholike in the church of Rome Harding The .155 vntruth This is a slaunderous lye Dering The councell holden at Agatha hath decréed thus the seculer men that receiue not the Communion at Christmasse Easter and Whitsuntide let them not be taken or reckned for catholike people Herevpon Maister Iuel saith if it be so in the holy church of Rome sauing a fewe Massing Priestes there is not one catholike The reason is For they receiue but euerie Easter and whether they haue vsed it or no let all the world witnesse I doe appeale herein to the conscience of the rankest papists whosoeuer they be let the vsage of that time be a triall whether they vsed then only to receiue or no. What holy fashions were then vsed aboue other times What shriuing What dispeling What curteine drawing What primerose gathering What cleckclacking What roode sweating What crossecreping What Iacke an apes walking from the altar to the idol house What wickednesse was there vsed againste that one time of their sinfull receiuing Who knoweth it not that this is true Yet saith Maister Harding it is a slanderous lye it is an impudent tale a false slaunder an impudent surmise a manifest vntruth such one as may be sene the nouice of him that is the father of lies If this may be beleued we sée how against all certain trueth he will spew out his venome But God haue the glory that hath giuen his children vertue against such poison For the vntruth I say as before let the world iudge The B. of Saris. I haue alreadie proued by Saint Augustine and Saint Ierome that Communion was ministred in Rome euerie day Harding The .155 vntruth This is proued by neither of them Dering Double on Maister Harding Your number shall grow the better This is now the fourth time that this vntruth is reconed that the thing is true I haue sufficiently declared before Now bicause the matter so falleth out that M. Iuel alleaging foure times these things of Augustine and Ierome M. Harding noteth them for foure vntruths I must craue of thée a litle to consider them Ieromes wordes are these I know this custome is at Rome that christian folke receiue the bodie of Christ dayly which I doe neither reproue nor alow These wordes it séemeth are méetely plaine Maister Harding aunswereth thus Héere mencion is made only of dayly receiuing but that they receiued together in one place that is not auouched If any man can sée any reason in this aūswere let the vntruth go Now as touching Augustine he sayth thus Christ by way of sacrament is offered euerie day vnto the people not at Easter only but euery day This authority bicause it is somewhat plaine Maister Harding skippeth it ouer and aunswereth not at all Augustine sayth againe the dayly bread may be takē pro sacramento corporis christi quod quotidie accipimus for the sacramēt of Christes bodie wich we receiue dayly To this authoritie Maister Harding doth aunswere thus Saint Augustine might meane that of him selfe and other Priestes or which is more likely he spake indefinitely of all beleuers Thus with might meane and more likely M. Harding would warrant this one vntruth to be .v. But he him selfe might meane more simply then it were more likely these vntruthes had ben fewer but let vs sée more S. Augustine saith againe many in the Easte doe not dayly cōmunicate Of this M. Iuel inferreth Therefore some in the Easte did cōmunicate dayly To this M. Harding aunswereth somewhat shamefully Of y e thing I contend not but yet M. Iuels argumēt is not good Marke good Reader M. Hard ▪ saith of y e thing he wil not cōtend yet he maketh v. vntruths of it But let this go S. Augustine saith againe the sacramēt of this thing is prepared or consecrate in the church Alicubi quotidie alicubi certis interuallis dierum somewhere euerie daye and somewhere but on certaine dayes To this Maister Harding aunswereth thus the sacrament in some places is prepared euerie daye by priestes and by the same priests is euery day receiued these are the proofes which Maister Iuel saith here that he hath brought Maister Harding noteth his vntruthe and sayth they proue it not whether they do or no. Now let the Reader iudge Except Maister Hardings aunsweres had ben better this vntruth needeth no longer iustifying The B. of Saris. Fabian saith we decree that euerie sondaie the oblation of the altar be made both of bread and wine as well by men as women Here besides that in these wordes