an heretike 〈◊〉 knowe there is sumwhat besyde in S. Augustin in s. Hierome in S. 〈◊〉 c. I beleue more then Royarde or Tapâ—… could euer answer Ye knowe that ye your selfe in your last answer graunted me y t the exaÌ„ples of y â— primatiue church are of our syde therfore ye rest 〈◊〉 an 〈◊〉 point that the Primitiue churche in the Apostles old doctours tyme was but an infant and a babe in comparison of your Church of Rome Therfore me thinketh sauinge that it was your pleasure ye were sumwhat ouer seen to say that all our allegations may be couched in syxe lines But as I haue offred you ofteÌ„ times bring ye but two lines of your syd and the field is yours ¶ Sarum YEt lest I should seme to flye conferece and trial which in dede in this case I most desire or to folowe you in discourtesy I will perfourme sume part of your request although in dede it be vnreasonable ¶ Cole IT is no discourtesy to refuse to do that wherwith I might forfeit my recognisaunce The Reply Sarum YOur recognisaunce doth you good seruice to saue your credit ye fly away like a faint Souldiour and yet hold vp your shield as if ye wer fighting still ¶ Sarum AGainst your new deuise of transubstantiation besides manye others whoÌ„ I nowe passe by ye haue y e olde father and doctour Gelasius whose iudgement I beleue ye wil regard y t 〈◊〉 because he was sometymes a Bishop of Rome which See as ye 〈◊〉 taught 〈◊〉 neuer erre And is alledged in y t decrees his wordes be plaine Non desinit esse substantia panis natura vini ¶ Cole I Se 〈◊〉 ye write much and read litle 〈◊〉 〈◊〉 is ful answered by Tapper in articulo de 〈◊〉 Ye alledge his words otherwise then ye find them Which fault I trust goweth 〈◊〉 ouer sight The Reply Sarum HOwe are ye so priuie to my reading â–ª Wyse men auouch no more then they knowe ye lackte shift when ye were driuen to wryt thus I assure you I haue not been so slacke a student these xx yeares but that besydes other old wryters of diuers sorts Grek and Latine I haue not spared to reade ouer euen suche as haue wrytten of youre syde as 〈◊〉 Pigghius Hosmasterus 〈◊〉 Hossius and suche others and yet vmil this day I neuer set abroad in prynte xx lynes But this is youre olde wont to make the people thinke that we reade nothinge els but. ii penny doctoures as ye call them As in the disputation at Westminster ye would seme to stand in doubt whether we were able to vnderstande you or no when ye speake a little Latine and as of late ye doubted not to saye that mayster doctour Martyr was not ablâ—… to make a Sillogismus which thing in dede is as true as the rest of your religion But I praye you what had Stephen Gardiner red when he alledged the third voke of S. Augustin de sermone domini in moâ—…e and yet S. Augustin neuer wrote but two What had the same Stephen Gardiner rede when he alledged Theophilactus and called hym Theophilus Alexandrinus who was before Theophylactus well nere fyue hâ—…ndred yeres What had doctour Smith of Dron red that openly in the disputatioÌ„s there An. Domini 1554. alledged the couâ—…cell of Nice to proue the phansy of your transubstantiation and when he came to shew the place was not able to fynd one worde other in that couÌ„cell or in any other of antiquitie that might seme to make for it What had he red that being a Judg in y â— same disputations cried out so bitterly vpon y e man of god the Archebishop of Canterburie and that foure or fyue times together osteÌ„de mihi qualis corpus fuit qualis corpus fuit was not hable to vtter his mind in coÌ„grue latin This thing I trust ye wil recorde with me for it was spokeÌ„ in your own hearing Your importunitie hath caused me contrary to myn own nature to vtter these things which otherwise I coulde haue conceiled O bost not â—…our self to much of your great reading When ye bring me any olde Doctour or councell for your purpose in the matters y e we now talke of then will I saye ye haue read muche As for Gelasius how soeuer it pleaseth D. Tapper to coâ—…tue him he sayeth plainly that in the Sacrament there remaineth the substaunce and nature of breade and wyne But ye say I alledge Gelasius otherwise then I fynde him and hereof your frends haue made much a do I se it muste be a very small fault that shall escape your eyes Gelasius wordes be these Non desinit esse substaÌ„tia panis vel natura vinâ—… Which words hauing not the boke at hand I re ported thus Non desinit esse substantia panis natura vini I besech you howe far went I 〈◊〉 from the words or from the meaning of the authour I se it was not for nought that childreÌ„ in the Scholes were wonte to fynde a difference betwene these two proposicions comedi bis paneÌ„ and bis panem comedi But I perceine the faut was such that ye were loth to make mater of it If I had altered any part of the sence and meaning of the wryter I trow I had ben lyke to heare more of it I remember what a clappinge of handes and stamping of fete ye made at Oxen. agaynst that notable godlye learned man the Archebishop of Cantorburye for that he alledging a place oute of Saint Hilarie had chaunged but one letter and wrytten verò in stende of verè Ye triumphed ouer hym and poynted hym to the people and called hym a falsarie a wrester a corrupter of the Doctours And yet afterward it was founde and wil yet appere y e two of your owne doctours Steuen Gardiner Smith in their owne printed bokes had chaunged the same letter written vero aswel as he Howbeit God be thanked ye will not geue me cause to fynde such fault with your allegations for ye are able to alledge nothing at all But it were to loÌ„g to shew how many times and how shamefully the wryters of your syd haue corrupted the old doctours Yet for example sake of a great nomber to shew you one or two how thinke ye by your doctour Pighius that violeÌ„tly altereth both the words and the meaning of S. Augustin For where S. Augustine wryteth thus Quid tam grate offerri aut ab illo suscipi potest quam caro sacrificii nostri corpus effectum Sacerdotis nostri meaninge the Sacrifice that Christ offered vpon the Crosse. Pighius putteth in of hys own A nobis which S. Augustin had not and made vp the sentence of this sorte Quid tam gratè offerri à nobis aut ab illo suscipi potest quam caro sacrificii nostri corpus effectum Sacerdotis nostri and so perforce turned it to the pretensed Sacrifice of your masse How thinke ye
by Steuen Gardiner that in his boke of y e deuels sophistrie was not afraied to corrupt y e wordes of y e holy Prophet â–ª for wher as dauid had writte EscaÌ„ dedid timentibus se he doubled the pronoune and wrote it thus EscaÌ„ se dedit timentibus se. This muste nedes appear to be somwhat more then an ouersight But what nedeth mo examples Camotensis a doctour of your own saith in generall of all your syd Vim faciunt Scripturis vt habeant plenitudinem potestatis they wreste sayth he y e Scriptures violently y t they may haue the fulnes of their power ¶ Sarum BUt to auoid this authoritie sum meÌ„ of your syde haue ben driuen to erpound these plaine wordes of Gelasius in this sort Non desinit esse substatnia hoc est non definit esse accidens Euen as right as the glose expoundeth y â— Texte Dist. 4. Statuimus id est abrogamus ¶ Cole 〈◊〉 what they are that it be not thought y â— ye deuise this of your own fantasy This glose ye 〈◊〉 because ye vnderstand not y â— Glosers 〈◊〉 It may stande ful wel The Reply Sarum WHat if I should say Doctoure Cole hath expounded it so If not then I pray you imagin with your selfe howe ye may be able to shift away Gelasius otherwise Yet because ye will nedes put me to my proufes in a matter that ye knowe is plaine I pray you take the paines to read Steuen Gardiner in his boke that is answered by the Archebishop of Cantorbury Thomas Cranmer ye shall finde these wordes Gelasius saith he speaking of the bread and wyn reciteth not precysely the substance to remayne but sayeth the substaunce or nature whiche nature he calleth after the property Here by this doctoures mynde substantia is latine for propertie whyche as ye knowe is nothinge els but accidens And againe in his boke that he calleth Marcus Antonius Constantius written in latine ye shall finde these wordes Quod ait paneÌ„ in sua substantia vel natura manere vel substantiam sentit AccidentiuÌ„ vel naturae proprietateÌ„ It is a very strauÌ„g phrase of speach to say substantia accidentium But it is as straunge to say as he saith in another place Accidentia sunt substantiaruÌ„ partes Howbeit after ye had once deuised a new religioÌ„ it was mete that ye shuld deuise out also some new phrases of speache that neuer had beÌ„ heard afore And yet is not this the grossest part of your learning neither Now I trust ye se I deuised not this of myn own phantasye I marueil sum what that ye say I vnderstand not y â— Glosers meaning For me thiketh there is not so high nor misticall learninge in it but that a meane learned man may sone reach vnto it But I se it must be a desperate sore but ye will fynde sum salue for it I pray you first read the text and then coÌ„sider how handsumly the glose wil frame vnto it The text is this Statuimus vt septem hebdomadas plenas ante sanctum Pascha omnes Clerici id est in sortem Domini vo eati à carne ieiuneÌ„t Now foloweth your glose Statuimus id est abrogamus And because ye vnderstaÌ„d the glose better then I as ye say and lyke it so wel reade the texte accordingly and say thus Abrogamus vt â—…ptem hebdomadas plenas ante sanctum Pascha omnes clerici à carne ieiunent And I beleue what soeuer meaninge ye make of it ye shal make but vnhandsom latin Nowe let your reader iudge whether of vs two better vnderstandeth the glosers meaning ¶ Sarum HEre ye haue that after the words of consecracioÌ„ there remaineth in the Sacrament the substance of bread wyne Now bring ye but one doctoure that wil say as ye say that there rematnesh onely the Accidentes and shewes of bread and wine and I will yeide ¶ Cole SOft and 〈◊〉 ye hauâ—… not read y â— answer 〈◊〉 〈◊〉 and ye shall se more 〈◊〉 my 〈◊〉 I shal be ready for ye The Reply Sarum IF Royardes answere had been worth the hearing ye would not haue been ashamed to haue alledged his words At your â—…ue ye wil be as ready as S George a horse backe euermore ryding yet euermore standing stil ye wil be a very euill Auditour y â— lay downe so litle reken so much But bring sum olde councell or doctour with you at your cue or els folke wyll say ye haue none to bring ¶ Sarum AS touching a priuate masse Gregorye saith in his dialogues that before the tyme of the communion the Deacon was wont eueÌ„ in his tyme to crye vnto the people on this wyse Qui non communicat locum cedat alteri Who so wil not receiue let him depart and geue place to others ¶ Cole YE haue better 〈◊〉 then this I 〈◊〉 for thiâ—… 〈◊〉 some what weake The Reply Sarum WHatsoeuer thys stufe semeth to you your answer semeth to me very weak â—…f ye be no better able to answere this howe wyll ye be able to answere the reast It appeareth by these wordes of Sainet Gregory that in his time which was six hundred yeares after Christ. who so would not communicate wyth the Prist at the communion was commaunded out of the Ehurche Wherby it is cleare they had then a communion and that al the congregation present receiued together Nowe eyther shew ye me so much for your priuate masse or els say nomore this stufe is weake ¶ Sarum TO breake y â— ordinaunce of Christ and the people to communicate vnder one kinde only your owne doâ—…tout Gelasius calleth it Sacrilegium And Theophilus 〈◊〉 of y â— saâ—… matter 〈◊〉 〈◊〉 Si Christâ—… 〈◊〉 fuisset pro Diâ—…olo non â—…tur illi poculum sanguinis ¶ Cole THe 〈◊〉 where 〈◊〉 〈◊〉 this of Gelasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should 〈◊〉 it Theoâ—… shal be 〈◊〉 when I cuine to dispute with you The reply Sarum HEre I trow your memory deceiued you ye mean the glose and not the decree For the words of Gelasius in y â— decree are plaine Diuisio vnius eiusdémque mysterii sine grandi sacrilegio non potest ê‘uenire And the wordes y â— he vseth further vt integra Sacramenta percipiant aut ab integris arceantur seme not so much to pertaine to the Priestes as to the people But ye did wel to turn ouer Theophilus vntill sum other tyme for I wene ye had no answer ready made ¶ Sarum THat the common praiers were vsed in the common knowen tonge yhaue S. Basill S. Hierom S. Ambrose S. Augustin S. Chrisostome and the Emperour Iustinian many others The plares be knowen ¶ Cole WHether the Greke and Latin tuug were then vnderstand of the common people remaineth yet vpon prouâ—…e â–ª wel I trowe S. Basill aproueth not very well Here I remain 〈◊〉 in doubt The Reply Sarum I Matueile muche that any learned maÌ„ shuld doubt at this For if the common Greke
people vnderstode not the Greke tong nor the common Latin people y â— latin tong then woulde I sain knowe what tong they vnderstode I can see no greate cause why they shuld forgeat their own tong and learn another But Arnobius in his tim called the latin tong Sermonem ItaluÌ„ because it was vsed throughout all Italy S. Ambrose in his tyme preathed to the people of Italy in latin and as it is to be thought the people vnderstode him S. Augnstin in his sermons to y â— commen people in Aphrica hath diuerse times these wordes Nunc loquar latinè vt omnes intelligatis Now wil I speak latin saith saint Augustin to the commen people that ye may al vnderstand me S. Gregory in his sermons vsed the latin tong to the people I trow he spake not al in vain I marueil why ye doubt not aswel whether the commen Greke people vnderstod Demosthenes or Aeschines or the commeÌ„ latin people vnderstode Cicero or Hortensius when they spake vnto them in their mother tong Now that the coÌ„men prayers in S. Basiles S. Ambrose S. Augustines tym were in the commen bulgare tong marke howe well it maye be proued S Basil saith thus of the vsage of the commen prayer in his tym ConiuÌ„ctus sonus virorum mulierum paruulorum tanquam fluctus fecieÌ„tis littora in nostris ad Deum precibus excitatur In our praiers y t we make to God we raise vp such a souÌ„d of the voices of men wemen childreÌ„ praying together as if it wer y â— noise of the waues beating agaiÌ„st the sea bankes Wherby it appeareth that in S. Basiles tym men women and children sang in the Churches altogether Chrisostom of his tym sayth thus Ne mireris si in sacris nostris populus cum sacerdote colloquatur Maruil not saith he if that in our prayers the Priest and the people talke together Augustin of his tym saith thus Non est opus loquutione cum oramus id est sonantibus verbis nisi forte sicut Sacerdotes faciunt significaÌ„dae meÌ„tis suae causa non vt deus sed vt homines audiant We nede not saith he to vse words or sound of voice wheÌ„ we pray onlesse it be as the Priestes do to declare their meaning not to the enteÌ„t that god may therfore heare them but that they may be heard of men But because ye be a doctoure of law I would not haue you forget Iustinian the Emperour the first compyler of your lawes He if ye be remembred commaunded the Bishops that they should set forth the commen prayers in opeÌ„ voice and that as he sayeth Vt maiori deuotione audientium animi efferantur That is that the mindes of the heares may be striken w t more deuocion He thought then that y â— vnderstanding of y â— praiers should enkendle deuocion in the hartes of y â— hearers For I beleue he had neuer heard say that ignoraunce shoulde be the cause of true deuocion as ye boldely auouched in the disputtacion at westminster in the hearinge and wonderinge of the most part of the honourable and worshipful of this realm I know not by what secrete Reuelation ye learned this first For your owne Counsels say Ignorantia mater est cuuctorum erroruÌ„ That is to say ignoraunce is y â— mother of all maner errours And the same words ye haue alledged in your own decrees Distin. 38. are very agreable vnto Christes wordes in the Gospel Erratis nescientes Scripturas ye are in errour because ye vnderstand not the Scriptures Origenes one of the oldest doctours of y â— Church saith thus Tormentum est Diabolo si quem videat legere sacras literas possidet enim omnes qui versantur in ignorantia It is a skourge saith he a torment to the deuell if he se any maÌ„ read the Scriptures for he hath power vpon all them that 〈◊〉 in ignoraunce S. Cyril saith Pueri nostri legunt sacras literas ex eo fiunt religiosissimi Our childreÌ„ saith he read scriptures and therof they be cum deuout and holy And what needeth mo allegations your owne Doctour Lyra saith Si populus intelligat rationem sacerdotis melius reducitur in Deum maiori deuotione respondet Amen That is if the people vnderstande the Priest they are better brought to God and with more deuotion they answer AmeÌ„ It muste needes be a miserable cause that is grounded only vpon ignorance for no man hateth the light but he that doth euel Christ said to the Pharisies this is your time and the power of Darkenes yf the people had vnderstandyng of the truth they wolde not suffer you thus to leade them into error as ye do and haue done But I remember Plinius wryteth y t notwithstanding the Lyon be a maruelous fierce courragious beast yet if he may once hodwinck him or make him bliÌ„d ye may lead him whither ye list Thus much by the way I thought good to put you in remembrance for that the strangenes of your doctrine so required yf ye had asmuch to shewe of your syd I beleue of your courtesy ye wold not hyde it ¶ Sarum YE se I disaduaÌ„tage my self of many things that might be spoken for at this present I haue not 〈◊〉 to wryte Bokes ¶ Cole I pray you take good leysure writ affectually The Reply Sarum A Doctour of Lawe and a man of wisedoÌ„ should bring more learning and fewer skornes ¶ Sarum NOw must I needes desire you forasmuche as I haue folowed your mynd so far eyther to bring me one Doctour of your syde or els to giue vs leaue to thinke ye haue none ¶ Cole I wis ye know I may not 〈◊〉 the case I 〈◊〉 in 〈◊〉 it not The reply Sarum I wis ye know ye can not therfore ye do best to say ye may not ¶ Sarum YE desyre vs to leaue talking against you and no more to deale so vnmercifully with you in the Pulpittes Alas maister doctour cal ye this vnmercifull dealing what was then your dealing when ye wer in place if ye remember ye could neuer vouchsaue to call vs other then Schimatikes Heretikes or Traitours in yâ—…ur Pulpittes And yet besides al that ye vsed our Bodies as ye know We only tel the people as our dewty is that ye withstand the manifest truth and yet haue neitherscripture nor doctour nor councel for you And that ye haue shewed suche extremitye as the lyke hath not bene sene And nowe can geue no rekning why or if ye can let it appeare ¶ Cole YE misreporteme I said 〈◊〉 men of your syde 〈◊〉 sed theÌ„ seltes traiterously to Quene Mary as none of vs do now not manifest vntill it be better proued ye had but the Law ye require more then any Law will 〈◊〉 against vs. The reply Sarum IF they wer Traitours why did ye burne theÌ„ as Heretikes The matter woulde bee to odious to shewe what hath ben wrought by men of youre
houre of his death â—…nd where ye meane I condesceÌ„ded to the 〈◊〉 of king Henry at 〈◊〉 first comming home or I had laboured the matter ye dyd the â—…ke your selfe For in Quene Maries tyme â–ª ye subscribed to the 〈◊〉 sume of them we are entred to talke in 〈◊〉 youre no les blame then mine There be in this town that both saw yoâ—… subscryb and can bryng forth youâ—… hand The Reply Sarum YEs I thinke ye are gone froÌ„ one thing at the least besides pardons and pilgrimeges I ment not D. Gardiner to pul him out of his graue to tormeÌ„t him being dead as ye did master Bucer master Fagius in Cambridg Doctour Peter martirs wyfe in Oxon. others mo but onely that I woulde not haue you builde to much vpon your constancy which hitherto hath â—…en foâ—…nd to be 〈◊〉 as the pleasure of the prince But he repented him ye saye when he saw he shoulde nedes dye I trust he did so for he had good cause so to do But if he repented himselfe of his boke y â— he had written so stoutly against y â— pope why did he not recant it in all his lyfe tyme why did he not reâ—…oke hys errour openly why helde he hys peace why disseÌ„bled he so depely for the space of xx yeares together â—…e say it was onely at youre first comming home from Italy that ye condescended to the Prymacie of king Henry Here muste I put you in remembraunce that ye continewed therin still all king Henries time out euen vntill the death of king Edward and y â— cumming in of Quene Mary And yf her grace had continewed out to haue entitled her selfe y â— Supreme head of the church of England as she did a great whyl after her first entry and y â— as it is to bethought without burthen of her conscience I doubt not then but ye woulde haue talkt better with your selfe continewed so still At this meane whyle ye came to the churche ye sayed and heard y e coÌ„men praiers ye ministred and receiued the coÌ„munion and in all your doinges bare your selfe as any other subiecte of this realm And thus held out as I said for the space of xxyeres I may say to you this was a good long cumming home Therfore I may well thus conclude â—… ye must nedes confesse the same y t either ye deceiued the people then by your example and conformitye of all your doinges allowing that religion for good whiche in youre conscience ye knew to be nought or els that ye be a dissembler and deceyue the people nowe making them asmuche as in you lyeth by your example to thynke this relâ—…gion to be nought whiche in your coÌ„science and knowledge ye find to be godly and good So y t what soeuer iudgement ye haue now or hertofore haue had of this religioÌ„ it must nedes appeare that eyther ye be nowe or els haue ben a deceiuer of the people But after ye had laboured the matter better and as ye saye had red the doctours I pray you what doctour found ye y â— euer told you either that y â— Pope ought to haue the supremacy of y â— who le church or y t the Prince in his own church ought not to haue it But I haue subscribed ye saye aswel as ye and my hand is to be seene and there be sume that sawe me when I did it These proufes were nedefull if I had denied the fact But I haue coÌ„fessed it openly and vnrequired in the mides of the congregation The argumeÌ„ts that ye made were so terrible ye concluded altogether with fyer fagot I confesse I shoulde haue done otherwyse But if I had not done as I did I had not bene her now to encounter with you if ye should now be apposed with y e like conclusions I doubte not but ye woulde be glad to do as bothe ye your selfâ—… and your felowes haue done heretofore ¶ Sarum YE haue Ecclesiam Apostolicam ye saye and we haue none yet ye knowe in all these matters y t we now entreat of we haue the olde doctours churche y â— auncient councels church the primatiue church S. Peters church Saint Paules church and Christes church And this 〈◊〉 beleue onlesse ye can brig me good reason to the coÌ„trary may be called y â— Apostles church And I marueil muche that ye hauing as ye know none of all these churchs or any shadow or token of thâ—… yet shold so boldely saye ye haue Ecclesiâ—… Apostolicam ¶ Cole TO this and sume part of the Article ye shal be answered in the ende of this writing as I before sayed ¶ Sarum WHere ye say ye make no innonatioÌ„s it is no maruell for in a maner all thinges were altered to your hande as may most euidently appeare by all these matters y t be now in question Wherin ye haue vtterly chaunged and abolished the order of the Primatiue church and do nothing els but y â— coÌ„trary And what euident profit the Church of God hath gotten by it I thinke it a harde matter for you to declare ¶ Cole VVHat nedeth so much of one thinge Thys serueth you to seme to say to much The Reply Sarum â–ª THis answer is so shorte that it concludeth nothing ¶ Sarum YE would haue the matter turned ouer to sume suche generall councell as we woulde be contente to stand vnto Howâ—…it that ye think will not be in your time Notwithstanding this I dare boldely saye suche a councell wil be a great whyle before 〈◊〉 shall finde any doctour or olde councel to serue your purpose But if there neuer be suche a councell yet trueth will be trueth notwithstanding For y â— couÌ„cell can not make falâ—…hed trueth but that thinge that it taketh for trueth it certifieth only to be true ¶ Cole I 〈◊〉 ¶ Sarum BUt what redresse can there be 〈◊〉 for at such a councel wheras no maÌ„ shall be iudg or suffered to speak 〈◊〉 way or other but onely such as be openly and iustly accused and found faultie And whereas he that is himselfe moste out of order shal be head and reformer of the whole ¶ Cole 〈◊〉 〈◊〉 excuses men laye how 〈◊〉 let 〈◊〉 〈◊〉 〈◊〉 The reply Sarum YE knowe that in youre owne law there was euermore Exceptio iudicis incompetentis And by what lawe can ye fynde that a man maye be a competente iudge in his own cause if the indifferent vsing of the matter maye be tryed by experyence in thys youre laste generall councell holden at Trydent ye knowe that not one man of oure syde notwythstandynge there wer a great nomber of them there seute thether of purpose by theyr Prynces coulde be suffered to sit amonge the rest or to haue a voyce or to yelde a reason of hys faith And y â— Pope Iulius third gauâ—… out vnder his bryeue that none of them all shoulde be heard there vnlesse it were â–ª as he sayed to recant their errours And notwstandinge Pighius himself
kepe it in their chests nor that it shulde be sent home to new maryed men and wemen to be receyued in seuerall nor that it shuld be ministred to babes and infa◅tes that knewe not what it ment nor that Inchaunters or Necromansers shoulde therby auaunt their detestable practises nor y t men shoulde therby discharg them selues from slaunder nor that it shuld be hanged before mens brestes and caried about as a shielde against the Deuel nor that it should be ministred vnto dead men or women ◅losed vp in theyr mouthes layd with them in theyr graues But y t such as bare the name of Chryst trusted to be saued by his bloude shoulde communicate together solace them selues in the remembraunce of his death This Christ himselfe hath instructed vs ▪ do this he saith in remembraunce of me Thys is the very true lawfull vse of the holy Communion of Christes body and bloud and all others are abuses We se therefore that albeit the sacrament be an holy thinge and an heauenly mistery yet that notwithstanding it may many waies be abused But what nede we so manye proues in a thinge that is so euident Saint Paule hymselfe saw the abuses thereof in his tyme. S. Paule hymself euen in the beginnyng of the Churche wythin forty yeares after Christes death withnesseth that euen then there were abuses crept into y ◠sacramēt and therfore repro◅eth the Corinthians And for redresse therof calleth them backe to the example fyrste institution of Christ. That same selfe thyng sayth he that I receyued of the Lord that I delyuered vnto you in suche sort as I had receyued it Let that be a paterne for you to folow Summe man perhappes wil heare reply notwithstanding the sacrament in it self either through the wickednes or through y e foly of man may be and haue benabused yet neyther was there euer nor can there be any such abuse in the masse For it standeth of foure special parts godly doctrine godly consecration godly receyuinge of the sacrament and godly prayers In conclusion it is so heauenly so godly a thing that no foly or wickednes can enter into it These thinges good brethern I know haue ben oftē times spoken out of such places as this is stoutly auoutched in your hearing And therfore after that the masse had ben once abolished by y ◠noble prince of godly memory kind Edward the sixt the next prince for that she knew none other religion aud thought well of y e thyng that she had ben so lōg trained in would nedes haue it put in vre again through all her dominions it was forthwith restored in lyke māner in all points as it had ben vsed before without any kynde of alteratiō or chaung as I beleue that theyr verye doinges therein might stand for proufe sufficient that neyther the masse it selfe nor any parsel or point therof had euer ben abused But alas what if they that most of all other defend the masse thēselues fynd faultes and abuses in y e masse Mark I pray you what I say what if the very mainteyners and proctours of the masse confesse plainly vnto the worlde in theyr bokes openly printed set abrode y t there haue ben be abuses errours in the Masse Albertus Pigghius the greatest piller of that parte in a litle trea◅ise that he writeth of the Masse hath these wordes Quod si qui abusus in rem sacratissimam saluberrimam irrepserunt vt irrepsisse plerosque non diffitemur scimus ad quem ad quos pertineat eosdem corrigere That is to say if there haue certein abuses crepte into y ◠holy and holsom thing that is the Masse as I graunt there haue crept in very manye yet we know to what man men the redresse thereof doth apperteine Here Pigg◅ius graunteth simply wythout colour that diuerse abuses haue at sundry tymes priuily crept into y ◠Masse And yet I beleue he was no such enemy to the cause that he would euer haue graūted somuch specially against y e same self thyng that he defended vnlesse he had knowen it perfectly to be true It any man doubt of this man Albertus Pigghius and knowe not hys authority nor what he was let hym vnderstand y t when I speake of him I speake of all for thys is he that all the rest haue chosen to follow as their captain The greatest learned mā as it is supposed and as he hymselfe thought that ◅uer wrote in y ◠quarrell He hath founde out errours and abuses in the masse and is not abashed opēly to confesse the same Of these errours I haue intended sumwhat to intreate at thys tyme not of all for that would be an infinite labour but of so many and so ta◅eforth as the tyme shal suffer me I wyll not here enter to speake eyther of transubstātiation either of the real presence eyther of y ◠sacrifice eyther of the comen sale or vtteraunce eyther of the superstitious ceremonies of the Masse which are for the most parte both verie vayne and also in maner wythout number Of these thinges I am content to disaduauntage myselfe at thys tyme and bryefly to touche two or thre pointes as of the latin tong wherin commenly the masse hath ben vsed of the Communion vnder one kynd of the Canon of the adoration of the sacramente and of the priuate masse And of these things I intēd to speak although not so largely and with so manye words as y ◠cause would require yet by Goddes grace so simply so truely that who so will be moued with truth or reason shal sone perceiue there hath ben abuses in the Masse And if there were but one of these abuses in it yet were it worthy to be spoken of and to be amēded But if we shall plainly see with our eyes that all the er rours disorders besyde a great number els whyche I wyllingly passe by haue ben in the masse O good bretherne let vs not then thinke that so many godly men in these our dayes haue spokēagainst it without cause First as touching y ◠vnknow◅n and straung tong y t hath ben vsed in the Masse S. Paules counsel and commaundement is in generall that what so euer is done or sayd in the congregation shoulde so be done and sayd that the hearets may haue confort thereby yelde thankes vnto God and saye Amen But the same saint Paul saith if thou make thy prayer in y ◠congregation with thy spirite or noyce of a straung wordes howe shal the vnlearned man thereunto saye Amen For he knoweth not what thou sayest For not withstādig thy praier perhappes be good pet hath the other no cōfort or profit by it And therefore he saith ▪ farther I had leuer vtter fyue words in the congregation wyth vnderstanding of my meaning so that the reast may haue instructiō therby then ten thousand wordes in a straunge knowen tong Saint
require you to no greate paine one good sentence shal be sufficient You would haue your priuate masse the Bishop of Romes Supremarie the Commen prayer in an vnknowen tongue and for the defence of the same ye haue made no sinal adoo Me thinketh it reasonable ye bryng sum one authoritie beside your owne to auouche the same withall Ye haue made y â— vnlearned people beleue ye had al the Doctours al the CouÌ„celles fiften huÌ„dred yeres on your side For your credites sake let not all these great vauÌ„ts come to naught Where ye say ye are in place of a learner and gladly cum to be taught you must pardon me it semeth very hard to beleue For if you were desirous to learne as you would seme ye would cum to the Church ye would resort to the lessons ye would abide to hear a sermon for these are the Scholes if a man list to learn It is a token the scholer passeth 〈◊〉 for his Boke y e wil neuer be brought to Schole Ye desyre ye may not be put of but y t your suit may be considered And yet this half yere long I haue desired of you of your bretheâ—… but one sentence and still I know not how I am cast of and can get nothing at your handes You call for the speciall proufes of our doctrine whiche would require a whole Boke where as if you of your part could vouchesaue to bring but two lines the whole matter were concluded Yet lest I should seme to flie rekening as ye do or to folow you in discourtesie I wil perfourme sum part of your request although in dede it be vnreasonable Agayust your new deâ—…se of traÌ„substantiatioÌ„ besides many others whom I wil now passe by ye haue the old father doctour Gelasius whose iudgement I beleue ye will regarde the more bicause he was soÌ„time bishop of Rome which See as you haue taught can never 〈◊〉 And is alleaged in the decries his wordes be plaine Non desinit esse substantia panis natura vini It leaueth not to be the substance of bread and the nature of wine But to auoid this authoritie sum men of your side haue ben forced to expound these words in this sorte Non desinit esse substantia hoc est non desinit esse accideÌ„s It leaueth not to be the substaÌ„ce of bread y t is to saye it leaueth not to be the accidence or the fourme or the shape of Bread A very miserable shift Euen as right as the Scholie expoundeth the Text. Dist. 4. Statuimus id est abrogamus Yet doctor Smith of Oxford toke a wiser way For his answear is that Gelasius neuer wrote those wordes and that they hange not together and that there is no sence nor reason in them Here haue you that after the coÌ„ secration there remaineth the sub stance of bread and Wine Now bryng ye but one doctour that will say as ye saye that there remayneth only the accidentes or shapes of bread and wyne and I will yelde As touching a priuate Masse Gregorie saieth in his dialogues that before the time of the CoÌ„munion the Deacon was â—…oute in his time to crie vnto the people Qui non communicat locum cedat alteri who so will not receaue the Communion let him departe and giue place to others To breake the ordinaunce of Christ and to communicate vnder one kinde only your own doctour Gelasius calleth it SacrilegiuÌ„ And Theophilus Alexandrinus sayeth Si Christus mortuus fuisset pro Diabolo non negaretur illi poculum sanguinis â—…f Christ had died for the Deuil the cup of the bloud should not be denied him That the CoÌ„men prayers were vsed in the commen tongue you haue S. Basil S Hierome S. Augustin S. Chrisostome Saint Ambrose and the Emperour Iustiniam the places be knowen You see I disaduantage my self of many thinges that mighte be spoken For at this present I haue no leisure to write Bokes Now must I needes likewyse desire you forasmuche as I haue folowed your minde so far ether to bryng me one olde doctour of your side or els to giue vs leaue to thinke as the trueth is ye haue none to bryng You desire vs to leaue 〈◊〉 agaynst you and no more to 〈◊〉 so 〈◊〉 with you in the pulpittes O maister Doctour call you this vnmercifull dealyng when you were in authoritye ye neuer coulde call vs other then â—…tours and heretiques and yet besides all that vsed our Bodies as you know We only tell the people as our 〈◊〉 is that you withstand the manifest trueth and yet haue nether Doctour nor Councell nor Scripture for you and that you haue shewed such extremitye as y â— like hathe not ben sene and nowe can giue no rekenyng why Or if ye can let it appeare You saye our doctrine is yet in doubt I answere you to vs it is most certein and out of all doubt But if you for your parte be yet in doubt reason and charitie would ye had bene quite resolued out of doubt before ye had dealt so vnmercifully for it w t your brethern You are bound you say may not dispute yet god be thaÌ„ked you are not so bound as ye haue bouÌ„d others But I wold wish y t Quenes maiestie wold not only set you at 〈◊〉 in that behalf but also commaunde you to shewe your groundes But when ye were at liberty â–ª and a free disputatioÌ„ was offred you at Westminster before the Quenes most honorable couÌ„cel the whole estate of y â— Realm â–ª I pray you whether parte was it that then gaue ouer And yet theÌ„ you know ye were not bound Ye say ye remayne still in the faith ye were baptised in O good maister doctor stand not to much in that point You knowe ye haue alreadie for saken a great number of suche thinges as were thought necessarie wheÌ„ ye were Baptised and yet be sides that how many times haue suÌ„ of you altered your faith within the space of twenty yeares Remember your self who wrote the Boke A. De vera obedieÌ„ â–ª tia against the Supremacie of Rome B who commended it with his preface C who set it forth with solemne Sermons D who confirmed it with open othe You haue ecclesiam Apostol â–ª cam ye saye and we haue none Nowbeit in all these matters that we nowe entreat of we haue as you know must needes confesse the olde doctors church the auntient Councelles Church the Primitiue church S. Peters church S. 〈◊〉 Church and Christs Church and this I beleue ought of good right to be called the Apo stelles Churche And I 〈◊〉 mutch that you knowing ye haue none of all these yet should say ye haue ecclesiam Apostolicam Where ye say ye make no innouation it is no marueile for in manner all thinges were altered afore to your hands as may most â—…uidently appear by all these matters that be nowe in question betwene vs wherin ye
haue a rule of your lawe possessor malae fidei nulla temporis longinquitate praescribit And therfore Christ in the case of diuorse rested not vpon the custoÌ„ that was theÌ„ receiued but appealed vnto the first institutioÌ„ of mariage and folde the Pharisies theÌ„ as we nowe tell you A principio non fuit sic It was not so at the beginning Wheras ye say I mistake your law I graunt it is possible I may so do as well as you Nowbe it I am weâ—…assured in this place I mistake it not I would to God you being a doctour of the law did no worse mistake the Scriptures ¶ Sarum NOw if ye thinke ye haue wronge shew your euidence out of y â— Scriptures the Doctours or Councels that 〈◊〉 maye haue youre right againâ—… and so reenter I require you to no gret paines one good sentence shal be â—…ent Ye would haue your priuate massethe Byshoppe of Romes 〈◊〉 the commen praâ—…ers in an vnknowen tongue and for defence of the 〈◊〉 ye haue made no small a do me thinketh it were reason ye should bring sum authoritie besides your own to auouch the same withal Ye haue made the unlearned people beleue that ye haue all the doctors al the counsels and. rd 〈◊〉 yeres of your syde For your credites sake let not al these great baâ—…tes cum to noght ¶ Cole IEnter no suit against you and it were 〈◊〉 〈◊〉 shew my euidence vntill it may 〈◊〉 and take place I crâ—…ue only to be 〈◊〉 which I can not obtaine when I coÌ„mence law against you then this speach may serue you to sum purpose The Reply Sarum IF you will not prosequute your suite it is reason ye be cast in a non suit But ye do best to make a delay for ye know ye haue to do 〈◊〉 theÌ„ that haue sene your euideÌ„ce Ye saye ye kepe your proufes vntil some better tym when they may serue and take place When Pompei a noble gentilman of Rome was marching forth to fight in y t field against his enemy Iulius Cesar and â—…ato an olde graue Senatour one of the same partie had shewed him he wâ—…ted men tushe quoth he I shall haue men inough for as sone as I shal but stamp the grounde with my force ye shal se spring up a swarm of Souldiers Afterward wheÌ„ the field was sought Pompei discoÌ„fited and began to flie with much dishonour O sir said Cato where is now your promisse why stamp ye not the ground when shall we se your swarm of souldiers euen somay I say to you notwithstanding your great vauntes that ye haue made ye se nowe ye are discomfeited ye se the field is al most lost where are now your crakes of doctours and councels Why stampe ye not your bokes why cum ye not forth w t your euidence Now ye stand in nede of it nowe it will serue and take place if ye haue any But ye learned this pollicy of your Tully Scitum est saith he causaÌ„ coÌ„iicere in teÌ„pus cum adferre plura cum velis non queas when ye haue no more to say it is wisedom to lay the faut in time Sarum WHere ye say ye are in place of a learner and gladly cum to be taught ye must pardoÌ„ me to saye the trueth I taken your very frendes in this point wyll hardely beleue you For if ye werde â—…rous to learne as ye would seme to be ye would cum to the church ye woulde resort to the lessons ye would abyde to hear the SermoÌ„s for these are y q scholes if a man list to learne It is a token the scholer setteth little by his 〈◊〉 y t will 〈◊〉 be brought to 〈◊〉 ¶ Cole VVHy I cum not to your Sermons thys question is captious and yet ye are 〈◊〉 discharged why 〈◊〉 should not 〈◊〉 me As men chouse their wiues so chouse they theyr teachers S. Augustines and S. 〈◊〉 Sermons 〈◊〉 more to teach then to conuince The Reply Sarum I Meant not to be captious but onely to put you in remeÌ„braunce that your pretence of learninge is but femed that you are not in dede so willing to be taught as ye would seme to be Whensoeuer ye shall shew me by your lawe that a man may be required to proue a 〈◊〉 negatiue I wil be content to confer with you and to shewe you the reast of my prouâ—…es Ye say ye chouse your teacher as men do theyr wiues many meÌ„ are led by folly phansy in chousing theyr wyues I woulde your luk should be better in chousinge your teacher But S. Paule prophesied in his time y t there should come scholars with titling eares chouse them selues teachers according to their owne appetites y t shoulde turne away theyr eares from the trueth and geue themselfe to the hearing of fables The Prophete Esay saith there were scholars in his time that woulde saye to their teachers Loquimini nobis placentia videte nobis errores Auferte a nobis viam declinate semitaÌ„ cesser à facie nostra 〈◊〉 Israell That is speake to vs suche things as may like vs See vs errours leade vs out of the waye bring vs out of the path Let vs haue no more of the holye God of Israel before our face And shal I thinke you chouse me for loue as men do their wyues I can as yet litle finde it in your talke But because I came nere to the matter and with my negatiue declared y e weakenes of your syde more then some others did therfore ye brake out first vpon me laid in a claim without euidence And hauing nothing to say ye would seme to haue somwhat As women y t woulde seme to be with child sometimes rear vp their bellies with a cushion ¶ Sarum Yâ—… desire ye maye not be caste of but that your suite may be 〈◊〉 And yet this halfe yere long I haue 〈◊〉 of you and all your brethren but one pore sentence and still I know not how I am cast of and can get nothinge at your â—…andes ¶ Cole VVE stand not in case like What 〈◊〉 so much ot one thing The reply Sarum YE are much beholdeÌ„ to your recognisauÌ„ce ye make much a do and yet bring nothing ¶ Sarum YE call for the speciall proufes of our doctrine which thing requireth a whole boke Wheras if ye of your parte would bouchsafe to bring but two lines the whole mater were concluded ¶ Cole 〈◊〉 that I required may be couched in 〈◊〉 and for ought I see in lesse to The reply Sarum LEt the rest of youre trueth be tryed by this Ye knowe that the olde father Theodoretus had more then sixe lynes of oure syde and therfore D. Clement tare the whole plate out of his boke and burnte it thinking there had ben no more copies least perhappes it â—…hould cum to light Ye know that Occam one of your owne doctoures hath more then sixe lynes against you And therfore the last Pope condemned him as
wherin Christ commauÌ„ded that the communion should be receyued vnder both kinds The institucion of Christ and his commaundement thereunto annexed as me thinketh is texte good iâ—…ought to him that wil be ruled by Chryst. I will not aske ye what text ye can brynge wherin Chryst hath commauÌ„ded you to minister the communion in one kind But this only would I knowe what text ye can bring wher by a Priest ministring the Sacrament is coÌ„mauÌ„ded to receiue it in both kids more then any other lay man I know your answer ye must nedes say the institution of Christ. And yet by your own interpretaâ—…ion if a priest communicate himself vnder one kinde Gelasius calleth it Sacrilegium which thyng I reken he would not haue sayd if he had not thought it contrary to the opeÌ„ words and institucion of Chryst. Againe what texte can ye bryng wherbi as touching this point the Priest hath any priueledg aboue the people If ye can fynd none as in dede ye shall neuer be able theÌ„ y t that is sacriledg in the Priest is also sactiledge in the people Again what text can ye bryng wherby Christ hath precisely forbidden any man to baptise onlye in the name of the holy gost vn â–ª doubtedly ye can fynd none in all the Scripturs but onely Christs institution And yet whosoeuer woulde decree that suche kynde of Baptisme shoulde be vsed I trowe ye woulde saye he decrâ—… against Christ because he breaketh the institucion of Christ. Euen so doth your Councell oâ—… Constance in the matter we last talkt of Therfore my wordes are true still and yet ye ye must gâ—…ue me leue to say the trueth haue coÌ„cluded with a slaunder Touching the thing it selfe ye are so certaine of it y t none of you all can tell at what tyme it fyrste began But this ye knowe well if ye lyst to be knowen of it that it began nother in Chrystes tyme nor in the Apostles tyme nor wythin the olde Doctoures tyme nor wythin the Compasse of seuen hundred yeares after Christ. And therfore if a man should aske you of your coÌ„munion vnder onekind De coelo est an ex hominibus ye must nedes answere it came not from heaueÌ„ forasmuch as it hath no testimony of gods worde but onely crept in as Steâ—…n Gardiner confesseth by a supersticious negligence in the people Sarum WHere ye say ye could neuer yet 〈◊〉 the error of one generall councell I trowe this escaped you for default of memory Albertus Pighius the greatest learned man of your fide hath fouÌ„â—…â—…ut such errors to our handes namely in his boke that he calleth 〈◊〉 Hierarchia speakynge of the second couÌ„tell holden at â—…phesus which ye caÌ„â—…ot 〈◊〉 but it was generall and yet tokâ—… parte wyth the Heretike Abbat Eutyches agaynst the godlye man 〈◊〉 he wryteth thus 〈◊〉 〈◊〉 〈◊〉 congregata legitimê vt benê ita perperam iniustè impieque iudicare ac definire possunt that is generall councels yea eueÌ„ such as be lawfully summoned as they may conclude thinges well so may they likewyse iudge and determine thynges rashely 〈◊〉 and wickedly ¶ Cole YE ground your self vppon Pigghius 〈◊〉 â–ª For Pigghius holdeth the councell of Ephesuo was general which the Councel of 〈◊〉 〈◊〉 So that I marueil muche herein of you that ye alledg that for a councell whycâ—… hath no place in the â—…oke of councels The Reply Sarum IN Pigghius wordes there are two thiÌ„gs to be noted The one is that he saith a general couÌ„cel may erre in faith The other that he saith the second councell of Ephesus was generall And forasmuche as ye chalenge hym onely for y â— latter I thinke ye wil agree with him in the first which to my purpose is sufficient But here ye cause me to marueile what ye meane to make so little accompt of Pighius for he as ye know hath been taken for y â— chiefest champion of your syde Pighius sayth the councell oâ—… Ephesus was generall and ye say it was not so Ye muste geue me leaue to say the trueth if y e matter come to a quid dicunt Pigghius wil be taken in y r cuntry for a 〈◊〉 as wel learned and as skilfull in y r counsels as D. Cole Ye shoulde not so little esteme the doctours of your own syde least that beiÌ„g not able to alledge any olde doctoure and refusing the new it may happely be thought ye haue neyther old nor new And yet wheÌ„ ye 〈◊〉 before the Quenes maiesties coÌ„missioners at Lambeth ye sayd openly there that Pighius is ful of erroures But forasmuche as ye your self haue begon to find faulte wyth your own doctours I trust hereafter ye wyll the better beare wyth vs if we sometyme shall do the same Here ye dryue me to vse the moe words partly to defende Pighius in hys right and partely to make you se howe wilfully ye wythstande an open trueth hauyng so little to the contrary And as ye shal be founde true in thys euen so am I wel content to take you in all the reast First Nicephorus Euagrius that wryte the whole Storye and order of the councell of Ephesus neuer denied it to be generall 〈◊〉 the Emperoure that summoned the Bishops together as it may appeare by hys words toke it to be generall For thus he wryteth to y e councell Cogitantes non esse tutum absque vestra sancta Synodo vbique sanctaruÌ„ Ecclesiarum praesulibus huiusmodi quaestionem de fide renouari necessariuÌ„ duximus vestram sanctitatem conuenire These wordes Sanctarum Ecclesiarum quae vbique sunt importe a generalitie of all churches through the worlde Farther ther was the emperours authority the Bishop of Romes legate whyche as sume men thinke maketh vp al together and other Bishops of all nations And howe could suche a councell not be generall Youâ—… doctours of Paâ—…yse haue concluded thus Articulo XXII Quod autem magistri nostri dicuÌ„â—… de legitima congregatione notandum est ad hoc vt concilium legitimè congregetur sufficere quod solemnitas forma iuris solemniter sit seruata Quia si quis trahere vellet hoc in disputationem vtruÌ„ praelati qui ibi sedent habeant rectam intentionem vtrum sint docti vtrum habeant scientiam sacrarum literarum animuÌ„ obediendi sanae doctrinae esset processus in infinituÌ„ That is to say where as our doctours speake of a lawfull councel we must marke that to this that the councel be lawfully gathered it shal be sufficient that the solemnity and fourme of law be solemly obserued For if we shoulde moue question whether the Bishops y e sit in councell haue a godly meaning whether they be learned and whether they haue vnder staÌ„ding of the scriptures and whether they mind to submit them selues to sound doctrine then should we neuer haue done Thus it is decreed by your doctours that nether godly meaning nor learnig nor knowledge of
do this That is to say Practise this that I haue here done aud that in such fourme and sort as ye haue sene me do it S. Paule lykewyse when he sawe â–ª that the vse of the sacrament was growen to disorder y t euerye man toke his own supper priuately to himselfe that therby both the holy communion and also brotherly loue and vnity was dispised as it hath ben in the west part of the church now a great meany of yeares in this latter tyme he called them bak again to the beginning thereof to the institution of Christ as geuing theÌ„ therby to vnderstande that the sacrament cannot be better vsed then Christe himselfe vsed it This he saith Cum conueneritis in vnum locum non potestis dominicam caenam manducare vnusquisque enim praesumit caenam suam when ye resort together into one place ye caÌ„not eat y e Lords supper For euery one of you eateth his own supper afore hand Therefore he sayth vnto theÌ„ Alter alterum expectate Tary ye wait one for an other so receiue the holy communion altogether For this is it â–ª y t I deliuered vnto you and the same self thing I receyued of the Lorde Here haue I brefely shewed the disorder of the priuate masse by y â— fyrste institution of the sacrament and by the commaundement and authority of S. Paul Nowe will I by Goddes grace also declare and open the same by the examples and whole practise of the primitiue churche and by the auncient Dâ—…ctours and other learned fathers that followed after y e Apostles tyme for the space of sixe hundred yeares or more And I trust ye shall clearly se that for so long tyme there was no priuate masse in the catholike Churche of Christ in anye countrye or cost through oute the worlde For all the writers that were within the compasse of that tyme haue lefte behynde them witnesse sufficient of a CommunioÌ„ but not one of them all could euer tel vs of any priuat masse ClemeÌ„s who as they say was scholar to Saint Peter wryteth thus in an epistle to S. Iames. Tot in altare holocausta offerantur quot populo sufficere debeant Let there be so many hostes offred vpoÌ„ y â— altare as may be sufficieÌ„t for y â— people to receyue Dionysius an auncient writer and as sum haue thought disciple vnto S. Paul although the contrary may appeare plainly by hys own wordes in a litel boke that he hath made of the whole order of the church in his tyme settynge forth the maner of the Lords supper wryteth thus Tum sacerdos ad sacram communionem ipse conuertitur reliquos vt vnà comuniceÌ„t hortatur That is y â— priest both turneth him self to the Communion also exhorteth the reast to coÌ„municate and receyue wyth him And farther he saith sumpta demum atque omnibê° tradita communione diuina gratias referens finem misteriis imponit That is The priest wheÌ„ he hath receyued himself deliuered the holy communion to al y â— people geueth God thanks maketh an ende of the misteries Hitherto we finde plain tokens of a communion But not one word of the priuate Masse Iustinus martyr in his apollogie or defence of the Chrystian faith sheweth in what sorte the Lordes supper was vsed in hys tyme. Diaconus saith he hortatur populum vt illorum quae proposita sunt velint esse participes That is the deacon exhorteth the people y â— they will be partakers of those things y â— be laid forth before theÌ„ Farther he saith Diaconi distribuunt ad participandum praesentium vnicuique ex coÌ„secrato pane vino aqua illis vero qui non adsunt deferunt domum That is y â— deacons deliuer of y e consecrate bread and wyne water to euery one y â— is there present And if there be any away they cary it home to theÌ„ Here also we fynd a communion but no priuate masse S. Ambrose rebuketh his people y t were then growen negligeÌ„t in reciuyng the Lordes supper vsed to excuse the mater for y t they thought themself not worthie Si non es dignus quotidiè ergo nec semel dignus es in toto anno If thou be not worthy saith s. Ambrose euery day then art thou not worthy once in a yeare And agayne the same S. Ambrose expounding these wordes of S. Paule Alius alium expectate wryteth thus Expectandum dicit vt multoruÌ„ oblatio simul celebret omnibus ministretur That is he coÌ„maundeth them to tarye one for an other that the oblation of many may be celebrate or done together and so be ministred vnto theÌ„ al. These wordes also sauer altogether of a Communion and nothing of a priuate Masse Saint Hierom S. Augustyn the ecclesiasticall historie wytnesseth that vntill y t tyme coÌ„menly euery wher but specialli in Rome y e people vsed to coÌ„municate euery day Leo wrytig vnto Dioscorus the Bishop of Alexandria gaue him this aduise y t wher the church was so litle that it was not able to receyue all the whole people to communicate altogether theÌ„ the priest should minister two or thre communions in one day y t as the people came in had once filled y â— church so they shoulde receyne the communion and afterward geue place to others S. Hierom wryting vpon the xi chapter of the fyrst to the Corinthians hath these words Caena dominica omnibus debeâ—… esse communis quia ille omnibus discipulis suis qui aderant aequaliter tradidit sacramenta That is â–ª the supper of the Lord must be comen to all the people For Christ gaue his sacraments to all his disciples y â— were present I leaue out other authorities for shortnes sake for it wold be to long to say as much herein as might be sayd All these holye doctours godly fathers geue vs most perfyt euidence of a communion without mention making of any priuate Masse Thus the catholike churche of Christ vsed the holy communion at the beginning And euen thus the most parte of Christian people throughout the whole world the Iudians the Mauritanians the Egiptians the Persians the Arabians the Armenians y â— Greâ—…anst and as many as beare the name of Christ hath kept and coÌ„tinued y â— same amongst theÌ„selues from the fyrst tyme they receyued the Gospell vntil thys daye And neuer receyued or vsed the Priuate Masse But what better witnesse may we vse in this behalf theÌ„ the very masse boke it self whiche is y e rule and direction of the masse If the masse boke it selfe beare witnes against the priuat masse then I trust our cause shall appeare sumwhat better then it hath ben takeÌ„ heretofore Firste by the way before I enter nere into the matter y â— praiers that be vsed in the Masse be commen aswell to y e people as to the priest The priest saith Oremê° let vs pray And so goeth forth in