B. of Saris. Consecration is in conuerting the Elements to a godly vse as we see in the water of Baptisme Harding The .60 vntruth The consecration of the water in baptisme is farre different from the consecration of the Eucharist Dering Accedat verbum ad elementum sayth Saint Augustine fit sacramentum Let the worde come vnto the element and it is a sacrament Saint Augustine here maketh no difference at all he biddeth not consecrate the one with whisperings the other with open voice as maister Harding biddeth he teacheth no difference of grace in them both as Maister Harding teacheth Likewise Saint Ambrose sayth non aqua omnis sanat sed quae habet gratiam Christi not all water healeth but that which hath the grace of Christ. And againe water healeth if the holy ghost doe come downe and sanctifie it And againe water healeth if the voyce of the father be heard from heauen So this operation of the trinity is the vertue and the consecration of the water This like operation doth make the bread and wine to be our heauenly food as M. Harding must néedes graūt so the consecration of either both is one If he say the wordes of consecration must be pronounced by the minister whereby as by a meane God doth poure his grace vpō vs and ioyneth vs vnto him I confesse it is so and those wordes are these take eate this is my body So in baptisme after our prayers made vnto god we pronounce the words of cōsecration wherby we know that gods mercy doth sanctifie vs and the bloud of his sonne doth washe away oure sinnes and those wordes are these I baptise thée in the name of the father of the sonne and of the holy ghost So we sée thus farre the consecration in either sacrament is one If he make any difference in the wordes for the maner of speaking in that it is sayd this is my body Saint Paule speaketh likewise of baptisme that it is lauacrum regenerationis the washing of our new birth now lay these all togither By the Eucharist we be ioyned vnto Christ kéeping the feast of our pasouer with the vnleauened bread of sinceritie and truth By baptisme we be sanctified and clensed by the washing of water through the worde The Eucharist is sanctified by the heauenly wordes spoken of the minister in the person of our sauiour Christ so the water doth washe away our vncleannesse by being baptised in the name of the father of the sonne and of the holy ghost The Eucharist for the high and dreadfull misterie of the body of Christ by sayth féeding our soules is called the body the water for the heauenlye operation which God worketh in washing away the naturall vncleannesse in which we are borne is called the regeneration And therefore the consecration of them both can not be diuers M. Harding after his maner may a little dasell simple eyes but his conscience doth beare him witnesse that this doctrine is true But here I must confesse that the popish consecrations if maister Harding doe meane of them do differ much the one from the other and both from Christes institution as I haue shewed in the epistle So Maister Iuell speaking of the sacraments of christs Church and saying consecration is lyke in both sayth not vntrue though the iuglings of the antichristian Sinagogue are neuer so diuers The B. of Saris. This is well noted and opened by Saint Augustine Tract in Ioh 80. Harding The .61 vntruth This is not opened by Saint Augustine Dering Maister Harding by like thinketh he is disputing with one of his popish doctors what hoc signifieth in hoc est corpus meum and therefore he asketh what it is Saint Augustine hath opened Sure not this popish consecration For he neuer heard of it but this spirituall chaunge of the elements to be come of creatures ordeyned for the body salues whereby our mindes are healed And thus is your vntruth aunswered The B. of Saris. The worde of fayth which we preach saith Augustine not the worde which we whisper Harding The .62 vntruth Saint Augustine sayth not so Dering Well sayd Anaxagoras Stande-stiffely to this opinion Sure snow is not white What though it séeme so S. August saith it not What if the word be there thrée or foure tymes for fayling Say on still saint Augustine sayth it not Some of your friendes perhaps wil beleue you But my God I thank I am none of those And you that will not be deceyued good christian people hearken Saint Augustine sayth not sayth M. Harding the worde which we preach And to proue this true he alleageth many lines out of the same place in which lines it is not But ò singularem impudentiam Antonie out of doubt was neuer so past shame He sayth Saint Augustine hath not which we preach and thus he alleageth Augustines wordes verbo dei sine dubio vt mundare possit consecratur baptismus if it were no otherwise yet this worde of God must be preached for how else shoulde it be heard and so engraffe fayth But now Saint Augustines wordes are otherwise hoc est verbum fidei quod praedicamus saith he thys is the word of fayth which we do preach with which word doubtlesse baptisme is cōsecrated that it may purifie vs. That which Saint Augustine saith hoc est c. this is the worde of fayth which we preach Maister Harding turneth thus verbo fidei by the worde of fayth What clipping what nipping what altering is this O if maister Harding had such a vauntage how would he turne his phrases How would he sport himself with reperitions of corrupting the fathers Well thou séest this is no vntruth Reade his Reioinder and conferre it with Saint Augustine thou shalt soone discrie his behauiour Here hast thou christian reader to note that Saint Augustine saith the worde doth consecrate non quia dicitur sed quia creditur not bycause it is spoken but bycause it is beleued Therefore according to Saint Augustine this popish consecration is gone they néede not feare that by common vse the wordes should be contemned or vnwares they should work straunge miracles Without fayth they haue no vertue What these wordes be I tolde thée in the .60 vntruth out of S. Ambrose in the Eucharist accipite comedite hoc est corpus meū take eate this is my body In baptisme baptize them in the name of the father and of the sonne and of the holy ghost The B. of Saris. And whereas he sayth further that we haue no maner oblation in our communion he should not himselfe speake manifest vntruth hauing taken vpon him as he sayth to reforme falsched Harding The .63 vnt I say not that you haue no maner of oblation The .64 vnt I say not I haue takē vpō me to reform falshed Dering Here are two vntruthes the one shamelesse the other witlesse First saith he I say not you haue no maner of oblation
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
them againe some drop should go downe his throte and so he should breake his fast But I will let passe these high points disputed in their Canon law and greatest doctors and of this that is sayd I desire the christian reader to iudge whether these wordes are vntrue that a priest may saye two or thrée Masses in one day The. B. of Saris. Concerning consecration he doth great wrong to charge vs with the breach of it before hee him selfe and other of his side are better resolued wherein consecration standeth For Scotus and Innocentius the .3 say that this word benedixit worketh consecration Harding The .56 vntruth VVe are resolued herein The .57 vntruth Scotus and Innocentius say it not Dering Maister Harding to make his vntruthes very common vseth such Logick as is very rare Where the antecedent argument do hang togither he maketh them both vntrue Wel may this doing haue credite among the simple but when the learned doe sée it they do easily say that these vntruthes haue more consideration of number than regarde of good matter and substance But let vs take them as they be the folly of the vntruthmaker shall the more appeare We are sayth maister Harding fully resolued herein that is wherein consecration standeth It is pitie that his worde hath not the Popes priuiledge that it might not erre He neuer wanteth audacitie to denie at aduentures whatsoeuer mislyketh him He sayth in consecration we are all agréed but Marcilius one of his owne doctors saith it is not so Whether of these say true it shal appeare hereafter We agrée sayth maister Harding that consecration of the bread and wine is wrought by these wordes hoc est corpus meuÌ„ this is my body and hic est sanguis meus this is my bloud And of this iudgement is their Pope holye patriarche Saint Peter Lumbarde yet the whole counsell of of Florence say consecration is wrought with all the wordes togither as they lye The chapter of Coleine say these words are not sufficient without the Canon of the Masse Saint Augustine sayth it is wrought with the word of fayth which we preach Saint Ambrose saith these wordes accipite comedite take and eate are part of consecration So haue these men the councell of Florence the chapter of Coleine Saint Augustine and Saint Ambrose against them Now let vs sée how they agrée among themselues Scotus sayth in finall resolution Dico breuiter ê™ non est nobis traditum certitudinaliter an ad formam coÌ„secraâ—ionis sanguinis partineant aliqua verba post illud sanguis meus vel an aliquot illoruÌ„ sequentiuÌ„ vlque illuc hoc facite â–ª c. Ideo periculosum est hoc asserere de quo sufficiens authoritas non habetur I say briefly that we haue no assurance at all whether any other wordes appertaine vnto consecration of the bloud after this is once said this is the cup of my bodie or whether the residue wordes following be part of consecration or no vntill it is sayd take and drinke c. Therefore it is daungerous 〈◊〉 affirme anye thing where you haue no sufficient authoritie And it followeth in Scotus and by this it is manifest they speake vndoscretly which say it is necessary to know in euery sacrament what are the precise and very words of consecration He saith further Let no man say I will vse these precise wordes simplicitie is much surer And vpon this he remoueth a doubt that if the priest should say this is my body and say nothing of that which gooth before we ought not to worship it but on this condicion if it be consecrate And these are Scotus verye wordes iudge now whether he agrée with Peter Lumbarde or whether he be resolued what to say or whether Maister Harding be not past shame that so boldely writeth of all the men that euer wrote maister Iuel might worst haue alleaged Scotus And that all Catholike be fully resolued in this For a larger proufe let vs yet examine it a little further Gabriel Biel expounding the Canon of the Masse ouer these wordes benedixit fregit he writeth ouer benedixit consecrando ouer fregit non panem sed panis speciem so by Biels opinion Christ did consecrate with benedixit he blessed Ludulp de Saxonia and Ihnocentius 3. agréeth with Gabriel Biel. Thomas and Bonauentura say that Christ spake these words twise hoc est corpus meum and so consecrated by them when he pronounced them first secretly Then thus farre M. Hardings doctors doe not well agrée Alexander de ales knoweth not well what to say he sayth in one place Christus dixit bis Christ spake the wordes of consecration twise Afterward he sayth consecrauit nos quo modo nescimus he did consecrate we know not howe Lastly he sayth virtus erat in manibus there was a secrete power in his handes This Doctor is much like Scotus he knoweth not what to say Marciliê° saith how Christ did coÌ„secrate doctores diuersimode dicunt doctors are of diuers minds Some sayd he consecrated without pronouncing any wordes Thus euery man speaking his fansie not guided by the worde of God they walke in darknesse and can not tell whither they go But Maister Harding will say though they can not agrée how Christ did consecrate yet they are fully agréed how themselues doe consecrate This as is before aleaged out of Scotus is not true But before I shew their diners opinions I would demaund of some of maister Hardings friendes howe a good conscience may be satisfied concerning this matter How Christ did consecrate as appeareth they do not agrée and so much maister Harding graunteth and vpon this Scotus sayth Intendebant narrare rem gestam non tradere formam consecrationis The Euangelists intended to set forth the storie not to leaue vnto vs any forme of consecration And Marcilius sayth nullus Euangelistarum nèc etià m Apostolus videtur hanc formam vidisse None of the Euangelists neyther yet the Apostles séeme to haue gyuen our forme of consecration Here I make this reason The Scriptures beare witnesse of Christ and how his body was made but the scriptures beare no witnesse of consecration therefore by their consecration his body is not made Againe consecration being of such force that they themselues confesse their host should no time be worshipped but with condicion if it be wel consecrate and yet this consecration is not taught vs by the scriptures howe is the saying of our sauiour Christ true that the holy ghost should teach vs all truth or how hath Saint Luke fulfilled his promise that sayd he would write of all things euen from poynt to poynt Againe where maister Harding sayth and commonly his other doctors holde that Christ did consecrate by these wordes this is my body if they wil stand to that for ought y t I sée they ouerthrow their owne Masse Christ did breake y e breade
before he spake those words as appeareth by all the Euangelists and by Saint Paule but they holde it vp whole and bid vs worship and after at more leysure they breake it in péeces But to what purpose should I examine their doings God deliuer vs from that crooked and froward generation Now for tryall of maister Harding his vaunts I will alleage some of his doctors that thou mayst know whether they are agréed about their own consecration The common opinion is consecration is wrought by these wordes this is my body But Mercillius sayth that enim is part of consecration and that the Church was so taught by Saint Peter Gabriel Biel and his companions say that enim is not necessarye for the consecration but for him that doth consecrate and he that leaueth it out should sinne deadly and yet Mathew Marke Luke and Paule all foure did leaue it out I trow without deadly sinne The Decretals teach vs that all which is in the canon of the Masse though it be not in the scripture yet we must take it as receyued from the Apostles And so the matter shall be fully discussed That is of consecration which the Canon appointeth Gracian alleaging S. Ambros maketh the priest to say in the person of Christ all these wordes accipite comedite c. so alleaging that for the consecration he maketh these sixe wordes of consecration take eate this is my body He sayth likewise alleaging Eusebius Nowe for the consecration of the cup M. Harding sayth these are the wordes this is my bloud Nay sayth Gabr. Biel forma indubitata the vndoubtfull forme is this this is the cup of my bloud and sayth boldly sufficienter plene significant conuersionem fully and sufficienly they work consecration Yet vpon better aduice writing vpon the maister of the sentences he sayth forma consecrationis specierum vini necessaria precisa ex scriptura canonica non est sufficienter determinata The forme of consecration of the wine what is precise and necessarie the canonicall scriptures haue not sufficiently determined it By this it is plaine that M. Hardings doctors will not all agrée except you take them in their good moode Biel sometime will not sticke in it you shall haue consecration wherein you will another tyme he is flatly resolued and sayth out of doubt thus it is And least maister Harding should wrangle with his wordes himselfe maketh full resolution of his meaning and sayth further dubium est an aliqua verba preter illa hic est calix sanguinis mei sint de necessitate consecrationis there is a doubt whether any wordes beside these this is the cup of my bloud be of necessitie of consecration And being not able to determin such a learned question he sayth this is certaine say all the words in the Canon of the Masse and consecration is among them Here thou séest good reader this man that is one place maketh no bones at it but sayth out of question it is thus in another place he cryeth peccaui and for his lyfe dareth not affirme one word and yet did Gabriel knowe as much of consecration as M. Harding doth But let vs heare other Scotê° as is already said knoweth not what is the exact forme and saith that the Grekes vse an other forme than we do And here by the way note that M. Harding findeth great fault with Maister Iuel for alleaging the Gréeke Church and sayth they were but certaine Scismatikes yet Scotus alleageth the same and accounteth them as Catholikes but so is maister Harding prepared in a burning desire to gainsay M. Iuell that he often falleth out with his owne friend But let this passe Thus Scotus concludeth that if the priest entend to doe as the Church doth and reade all the wordes distinctly he doth consecrate though he know not how Frauncis de Mairon an other of maister Hardings doctors sayth that these fiue wordes hic est calix sanguinis mei this is the cup of my bloud work consecration yet again in the same article mouing a doubt of the same matter he answereth thus some say it is so but Scotus sayth nay Marcilius sayth it is probable these are the wordes of consecration Hic est calix sanguinis mei But I will determine nothing in so high a matter And after for a ful declaratioÌ„ that they can not agrée among themselues he sayth Hoc noÌ„ est expressum per canoneÌ„ aut sedem Apostolicam it is not determined neither by the Canon nor by the Apostolicall seate Thomas Aquinas sayth all these are the words of consecration Hic est calix sanguinis mei veteris noui testamenti misterium fidei qui pro vobis pro multis effundetur in remissionem peccatorum this is the cup of my bloud of the new and old testameÌ„t the misterie of fayth which shall be shed for you for many Bonauenture sayth these latter wordes are not of consecration but they doe expresse the qualitie of the thing turned Clingius a late wryter and a chiefe doctor of M. Hardings side sayth the wordes of consecration be these this is my bodye and hic est sanguis meus c. this is my bloud c. When he hath not what to say he turnes it ouer with c. After in the same title he sayth absolutely these are the wordes this is my body and bloud and in them is all the substance of the Masse But againe he sayth in an another place hic est sanguis meus noui testimenti c. this is my bloud of the new testament and so forth and there he sayth all that followeth is the chiefe substaunce of the Masse and that all those wordes are spoken in the person of Christ and so consequently be part of consecration He sayth further that the words of consecratioÌ„ being pronounced by any vnméete person do worke nothing and that it was neuer shewed by any signe or miracle that a lay man might consecrate Yet maister Harding sayth that God shewed a miracle vpon certaine shepheards which sang these wordes and knew not what they ment and they consecrated vnwares Thus maister Harding passeth not so hée may saye somewhat to be at some dissention euen with hys friendes and thus much of this Let the reader examine these places and he shall sée whether maister Hardings worde be a good warrant that in consecration they all be full agréed And sure this great disagréement is so much the more blameable for as much as if they woulde haue followed their supreme head the Pope there had bene no controuersie in this matter For by his censure the very words of the canon in the Masse are the wordes of consecration vsed both by Christ and hys Apostles although none of the Euangelists haue expressed them These are the popes wordes Credimus ergo quod formam verborum sicut in canone reperitur a
is greater than I yet Christ and his Father in deitie were one In the Gospell some were called the brothers of Christ yet it is knowen they were but his Kynsmen Iohn was called the sonne of Mary and Mary Iohns mother yet it is manifest the meaning is not so These places are 〈◊〉 sufficient to instruct vs that somtime in the scripture we must haue spirituall vnderstanding He that requireth further manye places are playne of Christes corporall departure It is good for you that I goe hence sayth Christ in the Gospell And agayne but now I go away to him that sent me And in the same chapiter twyse I go to my Father And least of these sayings we make any straunge meaning the Disciples doe make aunswere loe now speakest thou playnly and thou speakest no parable It is like that other where is spoken you shall haue the poore alwayes with you but me ye shall not haue alwayes And yet an other most vndoubted testimonie of his bodilye absence Nowe am I no more in the world but these are in the world and I come vnto thée And in the actes of the Apostles Steuen did sée him standing on the right hand of his Father And it is written that in his returne he shall come agayne euen as he was taken vp which could not be so if the Priest might fet him agayne with whisperings and incantations This maye suffice the Christian Reader concerning this transubstantiation which M. Harding so vpholdeth God giue his children grace that such brightnes of his holye woord may illumine their darke harts that they may behold clerely what is his truth And thus much of his first marke Another is that he neuer shot at the externall sacrifice of the church meaning hereby that the priest doth offer vp Christ vnto his Father a sacrifice propitiatorie for the quicke and the dead This romish presumption of the childe of perdition though it sufficiently be beaten downe by disproofe of transubstantion yet bicause M. Harding will néedes make this an other marke I wyll speake somewhat of it Let vs first lay downe this straunge opinion in plaine woords euen as they teach it so shall we the more easily remember what they say the more effectually hate their wicked doctrine Thus then they teach The priest daily at the aultare doth offer vp Christ vnto his father a sacrifice propiciatorie and vnbloudy both for the quicke and for the dead Out of this one outrageous sentence all the froth and filth of the sea of Rome in manner floweth There are in it welnigh as manie lyes as ther are woordes For as it is héere ment we haue nowe no Priest no dayly Oblation no Aultare no offring vp of Christ vnto his father no propitiatory Sacrifice no Masse no remission of Sinnes with out bloud no Sacrificing for the dead All these thinges being proued by testimonie of the scriptures I trust all godly consciences shalbe quieted and all Maister Hardings sacrificing imaginations shalbe buried againe in that pit of iniquity out of which they are spronge First then as touching this name Priest we haue to consider both what the scriptures doo attribute vnto our sauiour Christ and againe what commission he hath giuē vnto his ministers Of Christ S. Paule saith pontifex factus in aeternum he is made priest for euer euen as the prophet saith thou art a priest for euer after the order of Melchisedech And againe bicause he endureth for euer he hath an euerlasting priesthoode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a priesthood that cānot be transferred vnto an other Therfore al other are blasphemous y t either make thē selues his successours or pretend any other sacrifice And yet for an absolute proofe that onely Christ is nowe a priest and no other the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly giuen vnto him alone in all the newe Testament Neyther Paule nor Peter nor any other Apostle or Euāgelist did euer claim it but called them selues commonly the ministers of Christ Christ alone beinge our highe priest Wherby we sée these massing sacrifices first in the name rob Christ of his honour and in their further arrogancie contempneth the name of minister wherin S. Paule did so often glory And thus much of the priesthood of our sauiour Iesus Christ. Now it resteth we should see what authority he hath giuen to his Apostels and this we are taught by S. Mathevv where Christ giueth his Apostles their commission altogither indifferently saying to euery one goo and teach all nacions baptizing them in the name of the father the sonne the holy ghost teaching them to obserue althings whatsoeuer I haue cōmaunded you And loe I am with you alway vnto the end of y e world Here is the whole authority of the minister out of the new Testament expressed For thei ar told what they should do y t is docete teach baptize c. and how far they shall go docete cos c. teaching them to obserue althings which I haue cōmaunded you And in the woordes following loe I am with you alway he confirmeth that authority which before speakinge vnto Peter he had giuen vnto al that whosoeuer they bound in earth should be bounde in heauen and what soeuer they did loose on earth shoulde be loosed in heauen This selfe commission is likewise expressed by S. Iohn when Christ saith to his Discipels As my father sent me so also I send you where immediatly followeth and when he saide it c. whose sinnes ye remit they are remitted And in what sorte God sent his sonne it is likewise expressed by the prophet sayinge as S. Luke resiteth it Spiritus Domini super me c. The Spirit of the Lorde is vpon me bicause he hath anointed me that I should preach the Gospell to the poore he hath sent me that I should heale the broken harted that I shoulde preach deliuerance to the Captiues and recouering of sight to the blinde that I should set at liberty them that are brused and that I should preach the acceptable yeare of the Lord. Thus in these thrée is the whole office of the minister to preach to minister the sacramentes to remit sinnes no one woorde concerning sacrificing And this is the miserable blindnes of the whole papacie to foster vp and norish that incestuous Religion wher euery one committeth whooredome with his owne deuises yet the chiefest keies of their religion hath no one woorde for warrant in the scriptures What manner of lanterne do they make the word of God What maner of light to guide our steps What maner of rule to correct our euil wayes and what maner a testamēt that is sealed with the bloud of Christ if so manie thinges are necessary which our onely sauiour and his eternall worde haue not commaunded But the Apostle hath spoken and it must be fulfilled that the tyme should come when mens eares would itch
it is doubtlesse an abhominable lie foreged out of secrecy bicause it should not be coÌ„uinced by witnesse But it shal not be a misse bicause this thing coÌ„meth to question to note what M. Iuell might saye and what the Prince must doe It is not vnknowen what authoritie hath bene giuen vnto the Pope that he hath rule both of heauen and earth and he that taketh one iote of this authoritie from that church is an hereticke And that he may not be iudged as Pope Boniface hath decreed though he drawe innumerable soules headlong into hell and that he hath all knowledge in the closet of his brest that he can dispence against the Apostles and against the old testament and that we must abide the yoke that the Pope layeth vpon vs though it be intollerable and that seate is apostolica sublimitas euen as high as the Apostles and that quicquid statuit quicquid ordinat what soeuer the Pope appointeth what soeuer he ordeineth perpetuo irrefragabiliter obseruandum est it must be obserued for euer without any contradiction Suche blasphemous authority giuen vnto the Pope made that in the time of restoring the Gospell euen good men attributed more vnto the Prince then was conuenient and flatterers more then was to be borne with all as in the time of the sixe articles Bishop Gardiner and his felowes did vnto King Henry the eight when they gaue him authority in the church of God to institute or disanull Lawes as it lyked him best to forbid the mariage of ministers to deny the people the cup in the Lords supper The graunting of such authority is flattery in the subiect the receiuing it presumption in the Prince The church is y e spouse of Christ purchased with his precious bloud and ioyned vnto him euen as a woman vnto hir husbande The Prince is héere a subiect and may set the church no Lawes but as hir heade appointed Christ doth sanctifye his church with the washing of water through the worde that is with baptisme and the preaching out our iustification in his frée mercy if the Prince say it shall be sanctified with crossing and créeping with diredges and Trentalls with holy Breade and holy Water with Pilgrimage and Bonfiers the Prince is rebellious and the Subiect must yéelde his lyfe Then for a briefe conclusion if the Prince wil make any new holynes or forbid the minister to preach y e word that is written or if he will say we shall Prophecie no more at Bethel bicause it is the Kings chapple and bicause it is the kings Courte it lyeth not in his authority Wo be vnto the Prince that shall be so led with errour But if the Princes will doe nothing but she will aske councell at the mouth of God if she will humble hir selfe vnder him as low as the poorest creature in the world if she will set out his glory and â—â—presse the wicked blasphemyes of the honorable if Christ crucified for hir sinnes be alwayes pictured before the eyes of hir soule then shall she runne a happy course and in the end haue a happier garlande If she shoulde héere of enimies hir owne conscience shoulde make hir without feare if all iniquitie should stirre vs to rebellion she should sit vnmoueable The Lord hath placed hir and who is he shall put hir downe She is a good nourse of Christes misticall body and no authority is alone hereof yet in all this supremacy we tye hir vnto the worde of God and as she hath regard vnto hir owne soule in the name of hir God we charge hir not to go beyonde it In this is hir prerogatiue that she can inforce other to this obedience and no man can enforce hir This supremacye Maister Iuell did neuer deny the popish supremacy no good man will grauÌ„t Let it then be contemned wherwith Maister Harding maketh vp this tragedy that we teach one thing at home an other thing abroade After this vsuall inuention he frameth a little Philosophy of his owne and then furthereth it on Epicure wherwith he faineth his comparison Now let the indifferent reader iudge which of these is the wauering man Maister Iuell that in his life hath gone not one hower backe or Maister Harding that many yeares hath preached contrary doctrine Doutlesse had he liued in Seuerus time notwithstanding this long apology his armour shoulde haue ben pulled off and he left naked in token of an apostata and his aduersary commended that in all his lyfe hath ben founde so constant Hardyng ¶ What fault so euer you finde with my chauÌ„ge certaine it is al chaungs be not reproueable He chauÌ„geth wel that chaungeth from euil to good It is a happy chaunge that is made from errour to truth from schisme to vnitie from heresie to right faith from contempt of Religion to the loue of Religion from darkenesse to light from pride to humilitie from pleasing men to study how to please God Who so euer maketh this chaunge he is not to be accompted mutable nor inconstant Dering Hitherto Maister Harding can not deny his turning now least it should preiudice his estimation he thinketh good to commend it true it is he turneth well that turneth for the best it is better to returne then to run alwayes euill but whether you haue made this turne or no it must be tryed not by your worde but by the truth of God The Prophet Dauid doeth aske the question how one shoulde turne aright and doth aunswere him selfe by taking héede vnto Gods worde Now I appeale to Maister Hardings conscience what part the worde of God did worke in his turning he maketh continuall crying out of the church the church but very déepe silence of the worde of God Yet Christ saith heauen and earth shal passe before his word do passe S. Paule saith We may not beleue an Angell that preacheth any other doctrine S. Iames saith It is the word that can saue our soules S. Peter saith It is as sure as the voice of God him selfe that was herd from heauen and what meane these men vnder a vaine title of the church so to neglect it Christ promised to be with his church vntill the latter end of the world but his word is his presence not mans inuentions his Euangelies are our learning not supersticious ceremonies The dayes are now come that we shall say no more the arke of the couenaunt of the Lord but by Christ alone we must make our prayers and by him alone offer vp the sacrifice of praise vnto God that is the fruit of our lippes which confesse his name Therfore if you will make a good turne you must turne to that church which turneth only vnto him and to the simplicity of his Gospell But you haue put on the adulterous attire of straunge intercession and clothed hir selfe with altares and altare clothes with Copes vestimentes Awbes Tunicles Curtaines Sensors Candlestickes Crosses and such other You are
part of Christes institution Harding The .70 vntruth This is not my argument Dering Here Maister Harding and his friend Stapleton doe not well accorde For Maister Harding skippeth one vntruth concerning the number of communicants Replie fo 20. diuis 3. which maister Stapleton maketh the .22 vntruth And least we should thinke it little worth he maketh the same againe the .23 vntruth and for a full conclusion shutteth also the .24 vntruth in it Yea and though it stand here for .3 vntruthes yet as if al they were not sufficient he made it once afore the .19 vntruth So much maister Stapleton maketh of one vntruth which maister Harding accounteth not worth numbring But the matter is not great he loseth nothing here that he will not finde in an other place As touching this vntruth these are M. Hardings verie wordes Concerning the number of communicants in one place that they iangle so much of it is no part of Christes institution For Christ ordeined the sacrament after consecration c. Nowe turne these wordes in forme of argument and they stand euen as maister Iuel placeth them Christ did ordeine the sacrament after consecration c. ergo the number of communicants is no part of Christes institution If these be Maister Hardings owne wordes as sée the booke and thou thy selfe shalt iudge thou canst not be so simple but thou must néedes sée this argument is no worse than himselfe hath made it But bicause in this place he also fashioneth one and in great confidence of his owne cunning writeth in the Margent of his booke an argument proponed to M. Iuell to be considered I will doe him no wrong in chaunging his woords but for that loue which I haue to M. Iuels profession in his behalfe I will as I can consider of it after his owne making But first I must aduertise thée before he setteth vp his mishapen building he layeth the foundation of an ill fauored stomacke and saith by M. Iuel that it is easie for a scoffer to scoffe at arguments framed of his owne scoffing head And so it is easie for an euill speaker in defence of his wicked Doctrine to reporte vnchristianly of Gods minister where suche vnquiet passions do leade away vnderstanding It may be he may finde fauorers but where the God of peace hath engraffed more moderation truthe shall not be preiudiced with suche vntrue behauior Muche other frothe ensueth in great plentie before we come to the proposed reason euen as a rotten wound defileth many clothes that are about it but let it be troden out with silence that cannot be remembred without muche loth somnesse At the last he commeth to his argument after his owne graue considerations thus it is fourmed What so euer is beside Consecration Oblation and Participation is beside Christes institution The number of Communicants in one place is beside these thrée Ergo the number in one place is no parte of Christes institution Of this argument M. Harding boasteth much and in any case will haue M. Iuel yelde vnto the Conclusion But softe M. Harding extorcion is no conclusion If you will enforce a graunt whether it be made or no you can by that be neuer the neare your purpose Therefore for as muche as you haue set forthe your argument as you say to be considered you séeme very vnconstant so soone againe to claime the concâ—usion But you sâ—y if we wil not yelde vnto the reason we must denie the Minor or second proposition True it is the Minor is false but we are not yet come at it The Maior that you thinke so sure is made of false and vnlawfull stuffing as by this consideration that you require shall well appeare The proposition is this What so euer is beside Consecration Oblation and Participation is beside Christes institution first this is false and teacheth wicked doctrine For preaching out of the Lords death vntill he come is a parte of Christes institution And our sauiour biddeth do this in the remembraunce of me that is with due celebration of all my benefits bestowed vpon mankind which must then be preached vnto the people And if it be not so done then Christes institution notw tstanding M. Hardings argument is flatly broken Nowe as this preaching out the Lords death is of Christes institution and yet not rehersed in this first proposition wherby this prosition is shewed false so those other things which are rehersed in it as M. Harding meaneth them are none of them of Christes institution By coÌ„secration he meaneth the pronouÌ„cing of these words this is my body which must be done as y e Masse boke straightly chargeth bothe secretely and with one breath By oblation he meaneth Christes reall body to be offred vp vnto the father By Participation he meaneth that the priest alone may take it at the Altare and no one of these is of Christes institution Nay they all are contrary vnto it So that this proposition wheron he groundeth his argumeÌ„t wanteth somewhat and therefore is not true that which it hath is altogether corrupt and therefore it containeth muche pernicious doctrine First as touching Consecration S. Augustine saith as is alleaged in the .56 vntruth y â— it is wrought verbo fidei by the worde of faith which we preache So saithe Iustinus martir that it is sanctified per verbum precationis gratiarum actionis by the word of prayer and thankes giuing Irenaeus saith quando mixtus calix fractus panis percipit verbum Dei fit Eucharistia corporis sanguinis Christi when the cuppe mingled with wine and water and the bread being broken hath the preaching of the woord of God ioyned vnto it then it is the Eucharist and this was the only Consecration .200 yeres after Christ neither any where any other mentioned except in M. Hardings Decretal Epistles which neither are of credite nor yet teach good religion This same maner of Consecration is taught vs by Cyprian Dyonisius Alexandrinus Ambrose Augustine and suche other as liued within the first .600 yeares after Christ. Although I graunt as appeareth by diuers recordes many solemnities of the Masse were farre spread through superstition yet this exacte kinde of close Consecration is muche yonger This Oblation likewise as it was then vnknowne so now it is of all Christians to be detested that a mortall man should offer vp the immortall God as I haue already shewed in the Epistle For Participation bicause maister Harding can not proue his Priuate Masse within the sixe hundreth yeares and the woord doeth enforce that it is no Participation except there be a number to take their partes I thinke it appeareth sufficiently that in a Popishe Masse they haue no manner Participation or Communion so we sée this Maior is all together false before we come at the Minor Now if we will further examine the Minor we shall finde it false also altogither without salte or sauor for thus it is in effecte
patched togither the Apologie For the printed sermon it is well confirmed by the Replie and the Replie is not yet found blameable notwithstanding this Reioinder the Apologie that he liketh to terme patched now after the time that God had apointed it doeth not want my defence the booke is pretious and is defended by suche a Iuell that all the treasuries in the world God make him thankful wil not buy his gifts therfore M. Hardings words cā not hurt him The B. of Sarisb Christ is set forth not to be receiued with the mouth for that as Cyrill saith were a grosse imagination Harding The .104 vntruthe Christ must be receiued with the mouth The .105 vntruthe Cyrill saith not so Dering This is one with the .102 vntruthe Master Hardings transubstantiation standeth him in very good stead to multiply his vntruthes And yet if he had well considered it it had not bene worth his doubling I haue spoken somewhat héereof in the Epistle Concerning this other vntruth M. Harding saith he knoweth not what he graunteth These are Cyrillus wordes but he gesseth at an other sense and vpon that surmise quoteth a new vntruthe Dothe he claime so muche to his owne vnderstanding that if he say it it must be so though y e words be contrary Before we build of his saying it shalbe néedeful for him to win some better credite Sée the place thou wilt beare witnesse that it is truely alleaged The B. of Saris. The .14 Diuision For the partie excommunicate being a priest might say he wold say Masse and so receiue the Communion euen with the bishop of whome he were excommunicate Harding The .106 vntruthe The Priest excommunicate might not say Masse lawfully Dering No sure whether he were excommunicate or no he might not say it lawfully neither by Gods law nor his holy Euangelies when M. Iuel saith this I will subscribe The B. of Sarisb Now if M. Hardings principle stand for good that the priest saying his priuate Masse may receiue the Communion with all others in other places c. Harding The .107 vntruthe I say not he may receiue with others Dering M. Harding is past shame wold God as I haue said often he were not past grace if these be not his words Therefore that one may Communicate with an other though they be not togither in one place it may be proued by good authoritie then will I subscribe if they be his words then iudge thou of his doing The B. of Saris. Heere marke good Christian reader then they Communicated saith Irenaeus when they met in the Church Harding The .108 vntruthe Irenaeus saith not so reade it againe and marke it better Dering These are Irenaeus words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words if as M. Harding requesteth we reade them againe and marke them better then no doubt they are thus in English These things being thus they Communicated together and in the Churche Anicetus gaue to Polycarpus the Eucharist Héere saith M. Iuel by this it appeareth they communicated when they met in y e church That is not so saithe M. Hard. Read it once again marke it better If often reading and better marking may serue the turne then gentle reader I craue also thy labour read it yet once againe and marke it better Yea read it while thou wilt and marke it how thou canst if this fansie of M. Hardings do but once come in thy minde I may boldely make thée this large offer let these all be vntruthes His fansie is so full of foly his imagination so vaine his interpretation so childish that if thou of thy self cāst finde it out I say as I said before let all these vntruthes stande Reade it I beséeche thée once againe and marke it better Is not this a straunge vntruthe that no mā can espie it but M. Harding But sith it is so that héere can be no vntruthe without M. Hardings good instruction let vs aske of him how it may be falsified He telleth vs of two faults the first in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they communicated the seconde in Englishing Eucharistia the sacrament Mary saith he yet I will define nothing that is I will stande to neither of them Is not this a straunge dealing that he wil first finde fault then will not bide by it and yet notwithstanding wil score vp his vntruthe If this vntruthe be vntruthe why will he not abide by it Or if he will not abide by it why doth he say it is vntrue must his priuate Masse his halfe communion his outlandishe prayers his Popes supremacie yea his vntruthes and all be proued by paraduenture But let it be so what is it at the last that héere may chance be false this it is in the first fault about communion peraduenture forsoth they communicated before they met This blinde peraduenture wer it in Cambridge or Oxford no doubt it wold be hissed out of the scholes The second fault found in translating Eucharistia y e sacrament is this peraduenture Eucharistia here doth signifie sacerdotale mynisterium the priestly office Now sure good reader this is a straunge aduenture Eucharistia the priests office Fie on such a chance except a man had a priuiledge to make words sound what him listed No mā I trow wold haue made this aduenture But héere I must desire the reader to loke a little back to take the better view of M. Hardings dealing in the Epistle where M. Harding sporteth him self with his good artillerie he saith he could neuer shote at this mark that Eucharistia might be taken not for the Sacrament but for cōmon bread Now either by meanes of lighter arowes or a better loose he shootes a great way beyōd it saith with a good countenance y ◠Eucharistia is no bread at al but y e priests office Sure this is very vncertain shooting and can neuer stand with a good archer A man may shoote long at the Etymologie of y e word ere he bring it to this significatiō Though he haue determined to say little truely yet he shold haue taken héede how he had spoken so vnwisely That other tragicall exclamation that Eucharistia must be taken simply for bread consecrate bewrayeth this close dealing that it may be taken for the Priestes office And héere againe for a good note of M. Hardings fals dealing we haue to mark that in this place where M. Iuell sayth Eucharistia may be taken for common bread but yet apointed for the Communion M. Harding doeth not quote it for an vntruthe yet in the Epistle he noted it for a great heresie And why doeth he thus As it may be thought bicause he foresawe that to deny the Eucharist at any time to note bread not yet consecrate were a great preiudice to his grosse distinction that it might signifie the Priests office and therefore for the better conueyaunce of this absurditie he wold not quote that an vntruth which he had so greatly impugned before
God was offended with the same Harding The .119 vntruthe God was not offended with keping the sacrament but with the presumption of the woman which opened the cheast with vnworthy handes Dering M. Iuel sheweth out of Nicephorus that by like examples it may appeare God was offended with that reseruing of the Sacrament M. Harding without reason without aucthoritie without example of Gods word dothe boldely pronounce vpon Gods meaning and saith the example was shewed bicause she opened hir cheast with vnworthy hands Suche pronouncing of Gods doing should be grounded in Gods scriptures or else suche noting of vntruthes are rash and wicked I graunt it is in S. Cyprian cum manibus indignis tentasset aperire when she assayed to open it with vnworthy handes But whether for hir vnworthinesse God sheweth y e miracle that M. Harding addeth of his owne But what if Cyprian had said this we must not therfore haue beleued it He was a good member of the Churche of God but yet he was a man sometime deceiued He taught that Christ made satisfaction for original sinne only yet we know that was a wicked opinion He wryteth that it was in his time .6000 yeares sith the Deuill did assault man which is a grose error And in some places he thought not reuerently of the Maiestie of the holy Ghost God forbid we should yelde to any thing what so euer a good man doeth write But it is well in this place Cyprian saith no suche thing as M. Harding wold haue him and therfore his rashe vntruthe is not yet proued But to proue the contrary and that M. Iuel saith true we haue the aucthoritie of many Our sauior Christ bad doe that which he did in his remembraunce But he said vnto his disciples take and eate he said not lay vp in your chests And so Cyprian him selfe if it be Cyprian saith likewise recipitur non includitur the Sacrament is receiued it is not shut vp So likewise sayth Origen panis quem dominus dedit discipulis suis iussit accipi manducari non differri aut seruari in crastinum The bread which the Lord God gaue to his Disciples he bad them take it and eate it He bad them not defer it and kepe it till to morow Thus we sée M. Iuels saying may be sufficiently proued and maister Hardings bolde vntruthe is without any reason The B. of Sarisb The thing which our bodily mouthe receiueth is very breade Both the scriptures and also the olde Catholike fathers put it out of doubt Harding The .120 vntruthe It is the very body of Christ. The .121 vntruthe The holy fathers say not that the substāce of bread remaineth Dering This first vntruthe is all one with the .74 the .102 the 104. But suche must be had or how shal vntruthes rise Yet reason wold as I haue said that he shold proue his transubstanciation before he quote so fast these vntruthes Concerning this other vntruthe though it be one with this former and is now .v. times repeated that no wise man would thinke well of maister Hardings doing yet bicause he is so well pleased with it through his importunitie I must néedes say somewhat bothe for trial of his truthe and satisfying the christian reader First our sauiour Christ after consecration calleth it the fruit of the vine and a testament S. Paule v. times breade and the table of the Lord S. Luke calleth the whole Communion the breaking of bread Theodoretus an auncient father saithe Qui se ipsum appellauit vitem illa Symbola signa quae videntur appellatione corporis sanguinis honorauit naturam non mutans sed naturae adijcit gratiam He that called himselfe a vine did vouchsafe to honor those tokens and signes which are séene with the name of his owne body not chaunging their natures but ioyning grace vnto it And againe he saythe signa mystica post sanctificationem non recedunt a natura sua sed manent in priori substātia The mysticall signes after sanctification doe not goe from their owne nature but kepe the same substance that they had before that denyeth transubstantiation Gelasius saithe non desinit esse substantia vel natura panis vini the substaunce or nature of bread and wine ceaseth not Vigilius saithe of Christes humanitie quando in terra fuit non erat vtique in caelo nunc quia in caelo est non est vtique in terra when he was on earthe he was not in heauen now he is in heauen he is not therefore in earthe and in his first boke against Eutiches he likewise saith abstulit de hoc mundo naturam quam susceperat a nobis he hath taken from the worlde that nature which he receiued of vs. Chrysostome saithe natura panis in sacramento remanet The nature of breade abideth in the Sacrament Augustine saythe quod videtis panis est that which you sée is breade Origen saith Non materia panis sed super illum dictus sermo est qui prodest Not the matter of bread but the worde which is spoken ouer it dothe helpe Cyril sayth Christus credentibus discipulis fragmenta panis dedit Christ gaue vnto his beleuing disciples the breakings of bread Irenaeus saith Eucharistia ex duabus naturis constat terrena caelesti the Eucharist consisteth of two natures the one earthly which is breade the other heauenly which is by faith the féeding of our soules with the body of Christ. Reade maister Iuels bookes thou shalt sée suche other aucthorities in great number Thus thou séest Christian reader that the Doctors beare witnesse there is the nature of bread in the sacrament when M. Harding is able to answer these or bring any for himself then let the vntruthe stand The B. of Saris. The .18 Diuision This sole receiuing was an abuse and therfore abolished Harding The .122 vntruthe Sole receiuing in the time of persecution was no abuse Dering Héere M. Harding doeth fréely graunt that sole receiuing is an abuse whē the people may freely resort vnto the church Where is then the priuate Masse of our time This vntruth though it be worthe no answere yet for want of better it was once noted afore The B. of Saris. In M. Hardings Masse the whole people eateth by the mouthe of the priest Harding The .123 vntruthe They eate not by the mouthe of the priest as M. Iuel meaneth Dering M. Harding is driuen to narowe straightes that maketh suche raw vntruths with so many vnripe distinctions In the former vntruthe he putteth in in the time of persecution In this vntruthe as M. Iuel meaneth His helping hande must come to or there is no vntruth to be found This is M. Hard. plaine doctrine the people doe receiue by the mouthe of the priest If he can make two senses of these words his doubtful speaking is full of deceitfull meaning But this is too shamelesse wrangling No man in the world
vnto vs. And he that knoweth God heareth vs and the worde whereby the righteousnesse of God is knowne is the word of faith which we preache And plainly S. Paule calleth it the word of reconciliation And the Gospell is the power of God vnto saluation to al them that beleue And Peter witnesseth that the Gospell is preached to the ende men might liue vnto God and Christ sanctified his Churche by the washing of water throughe the worde Not one place in the scripture that we be sanctified by priuate Masse or daily sacrifice But let vs let these sacrificers alone They be blinde leaders of the blinde Read more of this in the epistle and in the .75 vntruthe The B. of Saris. The .26 Diuision S. Augustine saith the people receiued euery day Harding The .133 vntruthe He saith not so Dering Note this is all one vntruthe with the .83 and .145 These are S. Augustines words the daily bread may be taken for the sacrifice of Christes body which we receiue euery day Maister Harding saith he ment this of himselfe only and of other priests and he saith it only and doeth not proue it and vpon credite of his owne words doth quote an vntruthe With like facilitie I could make answer it were not vntrue but words without reason I will leaue vnto maister Harding to proue that S. Augustine ment the daily vse of their open Churche and that some did euermore receiue it may appeare as we reade in the Acts that those which came vnto the Church of Christ continued daily in breaking of bread and prayers by breaking of bread meaning the Communion And in an other place when the Disciples came together they brake breade and Paule preached And we reade in the .1 to the Corinthians the .11 Chapter When they came together they did eate the Lords supper Héereby it appeareth that in the Apostles time this daily receiuing was in vse though of Massing for the quicke and deade of shutting the bread in a boxe of worshipping it of carying about there be not one worde immediatly after c. About .200 yeares after this Tertullian wryteth Eucharistia sacramētum c. iam antelucanis sumimus temporibus We receiue the Eucharist euer before day And in an other place thy husband shall not know what thou tastest secretely before other meates By this it appeareth the Christians did vsually receiue euery morning S. Cyprian about 50. yeares after wryteth How shall we make them méete for the cuppe of martyrdom if first we do not giue vnto them the cup of the Lords bloud noting that in that great persecution they receiued daily in the morning Againe he wryteth Grauior nūc ferocior pugna imminet ad quam fide incorrupta virtute robusta parare se debent milites Christi And it foloweth Considering therefore they daily receiue the cup of the bloud of Christ they also for Christ may shed their bloud He saith further we require that this bread may be giuen vs daily least we that are in Christ Eucharistiam quotidie ad cibum salutis accipimus and daily receiue the Eucharist which is the meate of our saluation should be by any great offence seperated from Christ. Thus it appeareth in plaine wordes that in Cyprians time they receiued daily The like appeareth by Eusebius lib. 1. de demonst Euangelica cap. 10. Diuers other places may be brought which all proue M. Hardings aunswer to be vaine and doe wel expound the meaning of S. Augustine Chrysostome saith semper communicabant they did alwayes Communicate And maister Harding doeth alleage bothe him and Augustine himselfe for proofe of the daily sacrifice Now wher they say that we offer daily and yet confute sufficiently this newe fansied transubstantiation it is plaine they ment of this daily Communion and of the often vse of it maister Hardings Ignatius in like manner wryteth when this is done continually the powers of Sathan are driuen away These and diuers suche proofes may be had out of Ierome Ambrose Iustine Irenaeus and other many for this daily receiuing and therfore these vntruthes must néedes be little worthe that are so plentifully challenged and may so easily be answeared But whose aucthoritie should I rather vse in this case than maister Hardings owne Doctors they wryte it often and teache very plainly that in the primatiue Church they receiued daily Thomas Aquinas writeth thus In the primatiue church when the people were very deuout in the Christian faith it was decréed vt fideles quotidie communicarent that the faithfull people should receiue daily Durandus saith in the primatiue Church omnes fideles quotidie communicabant all the faithfull receiued daily Loe héere are maister Hardings owne Doctors which doe sufficiently answere his vntruth Here by the way of this one thing I must moreouer warne the good Christian reader that M. Harding is not able to shewe any one sufficient proofe whereby it may appeare that the Churche in any place within CCC yeares after Christ did appoint any one day especially for that purpose as their confederacie at Trident haue of late straightly charged It appeareth by S. Luke they met daily and it appeareth by Paule to the Ephesians y t they had their méetings both day and night in this vse they cōfirmed their doctrine which Paule teacheth the Colossians Let no man condemne you in meat and drinke nor in respect of an holy day or of the newe Moone or of the Sabbothe dayes And no doubt to take away this popish superstitiō of dayes times it was gods good wil and pleasure then so to ordaine it And for a ful proofe that the Churches vsed some saturday some sunday it is well shewed by that hot contention that was raised by Victor Anicetus against y e gréeke church After y e Apostles time about the yeare of our Lord .115 vnder y e Emperor Traiane it appeareth that the Christians vsuall méeting was in the mornings as is shewed by Plinie in an epistle written to the Emperoure of the same matter After this .30 or .40 yeare Iustinus doeth recorde that in his time they vsed the sonday and any other day when there was baptizing of children After this it is declared by Origen that the Christians of his time did not méete only on sundayes and holidayes but on other dayes also And Sozomene séemeth to deny of the Romaine Church that they had any meetings on the Saboth day as all other Churches had Eusebius saith quotidie ferme ad percipiendam disciplinam christi constuunt almost euery day they came to hear the doctrine of Christ. Athanasius nameth expresly these dayes sabbatum diem dominicum secundum sabbati parasceuen quartum sabbati Now if it can not be proued that any one Church made a special obseruation of the sunday but that on other dayes also they vsed like seruice vnto god
is included the receiuing of the Communion euerie sonday may be noted also by the way that by this authoritie of Fabian men and women made the sacrifice of the alter euen as S. Barnard saith Not onely the priest but also all the faithfull sacrifice do Harding The .157 vntruthe It is not included that they receiue euerie sunday The .158 vntruth Fabian doeth not attribute the making of the sacrifice to men and vvomen The .159 vntruth S. Barnard saith it not Dering This first vntruthe is that though they offred euerie sunday bread and wine yet it foloweth not that they receiued But this Maister Harding sayth onely and besyde gesses hath no sufficient proufe for it In fine thus he resolueth the matter This bread and wine was partly for the priest alone to receiue partly for the cleargie partly for the poore and partely to make holy bread of so this is become a verie beneficiall vntruth vnto Maister Harding it hath not onely encreased his number but it hath brought in an other article of his religion and that is at all a verie venture holy bread Here were good roome for one of Maister Hardings aunsweres this pelfe will not serue you must go séeke better stuffe The second vntruth here brought is this that men and women doe not make this sacrifice Fabians words are these Haec altaris oblatio ab omnibus viris et muâ—eribus fiat let this sacrifice of the alter be made of all men and women These words I trow are meetely plaine but Maister Harding aunswereth thus There is difference betwene an oblation and a sacrifice oblation is it when any thing is offered vnto the Lorde nothing done vnto it or in it A sacrifice is when a thing offred vnto God is by the priest altered by some thing don in it or vnto it for religion sake so the common people made the oblation of the alter but they made not the sacrifice of the alter It were to be wished good christian Reader that these distinctions were barred then we should haue lesse wrangling and fewer vntruths But they say all is well that endes well if by examination this distinction be founde good why should not Maister Harding vse it Theophilacte saith he Chrisostome and Paule him selfe haue so distinguished these words First though they hadde done so yet this were but a meane reason to proue they were in like sort vsed in Fabian The profe of Fabians meaning may not well be shewed but by Fabian him selfe But let vs sée what these Doctours saye on whome Maister Harding will â–ª grounde this distinction Theophilactus wordes are these Inter donum siue munus et hostiam siue victimam si exactam spectes rationem aliquid est discriminis quia victimae vel hostiae sunt per sanguineÌ„ et carnem oblationes vel quae per ignem sacrificantur dona sunt quaecunque alia incruenta et igni carentia Betwene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is gifts and sacrifices this is the difference that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice is an oblation made with fleshe and bloud or by fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift is that which is offred vnbloudie and without fire Of this place M. Harding doeth conclude that an oblation is a thing offered vnto God without any thing done vnto it but this argument hangeth as losely as any other commonly in M. Hardings booke A gift whereof Theophilacte speaketh is is in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oblation whereof M. Harding speaketh is in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So his reasoÌ„ hangeth thus A gift is that which without fire or bloud is offred vnto God as an oblation is that which hath nothing done vnto it This argument Christian Reader this is his owne reason neither better nor worse than he hath made it His second authoritie is out of Chrisostome his wordes likewise are these Oblatio erat quicquid extra sacrificium erat that was the oblation what so euer was beside the sacrifice and more than this he saith not now of these words how M. Hard. can frame his auÌ„swere to this authoritie of Fabian doutlesse no man that meaneth plainly can espie This is Chrisostomes meaning y â— dona were all those sacrifices or offerings prescribed saue onely such as were sinne offrings But M. Harding goeth further forâ—eth S. Paule as if of him he had learned his distinction how be it he neuer spake one word of it Yea the places by M. Hard â–ª alleaged do not so much as once name oblation then how doth he make this exacte difference of oblations Surely no authoritie had ben much better than these thrée nothing to the purpose In the meane season by M. Hardings good skil we may chaunge our coÌ„mon vse of speaking say no more burnt offring meate offring peace offring sin offering c. but rather thus burnt sacrifice meate sacrifice peace sacrifice sinne sacrifice so forth A proper distinction méete to interprete Fabian that coÌ„trolleth thus the phrase of the scripture Here foloweth yet an other vntruth that is about these words Non solus sacerdos sacrificat sed etiam totus conuentus fidelium Not only the priest sacrificeth but also all the companie of the faithfull This saith M. Harding is not true in M. Iuels sense For saith he that euery one of the people both men women in their own person do outwardly ministerially coÌ„secrate y e bodie bloud of Christ so offer make the sacrifice of the alter after the order of Melchisedech neither is it signified by the blessed martir S. Fabian neither was it euer before M. Iuels Replie came forth with such impudencie reported Better had it ben for M. Harding more credit for his vntruth if he had rested here y t M.I. named Bernard in stead of Guerricus For this report of M. Iuels meaning is nothing else but impudent folie For who would euer say that M. Iuels meaning is y e men and women sayd Masse such vntruth can be no better reproued than by shewing Maister Hardings proues The B. of Saris. But what if the verie words of these councels where vpon M. Harding hath found the Masse make manifest proofe against his Masse The words be these All secular christian folke be bound to receiue the communion at the least thrice in the yeare This relaxation or priuiledge is graunted onely to the secular christians whereof it foloweth necessarily that all ecclesiasticall persons as Priests Deacons Clerkes and others whatsoeuer of that sort were not excepted but stode still bounde to receiue orderly as they had done before and that was at all times whensoeuer there was any ministration Harding The .160 vntruth These be not the words of the councel The .161 vntruth This is no relaxation or priuiledge The .162 vntruth The ecclesiastical persons were not bound to receiue whensoeuer there was any ministration