disputare The Pope hath a right y t no man maye withstand of wiche ryght no man may dispute Haue ye forgotten that is written in your decretales De translatione episcopi in the glose Papa naturam rerum immutat substantiaâ—… vnius rei applicando alteri Et de nullo potest facere aliquid Et sentetiam quae nulla est facit aliquam Quia in his quae vult ei est pro ratione voluntas Nec est qui illi 〈◊〉 cur ita facis That is he changeth the nature of thyngs applying the substantiall partes of one thing to another And of nothinge he is able to make sumwhat And that y t is no sentence he maketh a good sencence For in any thinge that he willeth his wil standeth in steade of reason And there is no man that may say vnto him why doest thou thus Haue ye forgotten the wordes of your owne councels Papa non potest iudicari the Pope can not be iudged And the same fortefied wyth a good reason oute of the wordes of the Prophet Esay who spake in the parson of God Quia scriptum est Nunquid gloriabitur securis aduersus eum qui secat cum 〈◊〉 shall the axe boaste himselfe ageinst hym that heweth wyth it Or haue ye forgotten that Nostiensis your owne doctoure wryteth Papa est omnia super omnia The Pope is al and aboue al whych words S. Paule speaketh only of Christ. So reuerently the doctoures of your syde vse gods holy Scriptures Yet I passe by a great a nuÌ„ber of the lyke sentences to the same purpose Thus ye se if ye tak part with GersoÌ„ a great many of your own frends wil fall out with you and ye wil be in hasard to be called an heretike Ye se by this that the councell of Constance Basil beinge both generall as Pighius saith decred a falshead and were in errour as ye your selfe must nedes confesse as well as Pighius if ye wil staÌ„d to your own doctryne And therfore Cardinalis Caietanus one of your own syde saith y t both these councelles were afterward iustly abrogate I thynke for that they were thought to haue decreed amisse And so both Gerson and ye by the iudgement of all your brethren remain still in errour And when ye haue sought out y â— bottome of your learning I beleue it wylbe harde for you to find any good sufficieÌ„t cause why a generall councell may not aswel be deceiued as a particuler For Christes promises Ecce ego vobiscuÌ„ sum and vbicunque duo aut tres conuenerint in nomine meo ibi sum ego in medio illorum are made aswell to y â— particular councel as to the generall Howbeit whether the councell may erre or no ye know it avayleth you but little to stand greatly to the defence of councels in these points onlesse ye had sum couÌ„cell to make for you But lyke as the Romaines in old tymes worshipped theyr god Uulcanus wyth al godly honour and yet woulde neuer vouchsaue to geue him a chappel within their towne euen so ye as it appeareth can content your selfe to honoure the councels and to haue them euer in mouth yet wyll ye not vouchesafe to take theÌ„ neare to you and to be ordered by them And therefore these wordes of yours are onely of office and of course that the very countenaumce ye geue the matter might make your reader beleue that ye haue all the councels of yoursyde wâ—… haue none Bnt alas what reuerence or regarde haue ye to the councels The councell of Nice appointed iii. Patriarches to rule the hole churche eche of them wythin hys precinctes of lyke authority Ye haue broken this councell geueÌ„ al y â— who le authority to one alon The councell holden at Eliberis decreed that ther shold be no kind of Image of any thing y â— is worshiped painted in the churche Ye haue broken this councell â–ª and filled your churches ful of Images The councell of Antioch decreed that such as came into the church and heard the Scriptures read and abstained from the communion should be excommunicate froÌ„ the church Ye haue broken thys councel and nether do ye read the Scriptures in such sorte as y â— people maye perceyue them nor once eâ—…horte them to the communion The councell of Charthage commaunded there should nothynge be rede in the church but only the Scriptures of God 〈◊〉 haue broken this councel and red such Legendes and fables vnto the people as ye your self know were ma nifest and open lyes The councell of Rome vnder Pope Nicolas commaundeth that no man 〈◊〉 present at y â— masse of a pryest whoÌ„ he knoweth vndoubtedly to kepe a concubine and that vnder y t â—…ayne of 〈◊〉 yet he whom ye would se fayn haue to be taken for the head of your churche not onely hath broken this councell but also for a certein ordenary tribute to be yerely paied geueth hys Priestes free licence and dispensacions vnder hys great seal â—…ly to kepe concubines without coÌ„trolment And what nede we 〈◊〉 examples 〈◊〉 make the couÌ„celles wey as ye wil wheÌ„ ye list as heauy as golde again when ye list as light as fethers Pope Julius the second called a councell at Rome onely to ouerthrow the counceil of Pisa. And the whole order of S. Dominiks freers cried out shame vpon the councel of Basil for that the Bishops there had taken part with the Scotistes against the Chomistes touchinge originall syn in our Lady The councell of Paris was scott at and iested out of all partes and vntill this daye kept of no parte For our Doctors of England sayd it had no power to sayle ouer the See â–ª Egidius of Rom saith it was to heauy to clim ouer the Alpes Thus muche for that ye seme to stand so 〈◊〉 to the defence of councels hauing in these points not one couÌ„cel to al ledge for your self Sarum YE presse me sore that if I write you not a boke of my proufes it wil be thought I do it conscientia imbecillitatis By lyke ye haue forgotten why ye withall your companye not long sence refused to enter into disputacion w t vs at Westminster Doubtles the greatest part thought it was as it was in dede conscientia imbecillitatis And what thinke ye is there now thought in you y â— being so often required yet can not be won to bryng so much as one pore sentence in your own defence I haue before alledged a few reasons of my part which by order of disputacion I was not bounde to do Now let the worlde iudge whether of vs both flyeth conference â—… Colo. I haue answered to thiâ—… already What order of 〈◊〉 dischargeth you of proufe Yet remember I came not to dispute but to be taught The Reply Sarum YE haue answered me by saying nothing whiche I thinke ye would not haue done if ye had any thynge els to answere from proufe in thys matter I am
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
his words be these Quis est iste qui contra Statuta Euangelica conâ—…a CanonuÌ„ decreta 〈◊〉 sibi nomeÌ„ vsurpare praesumit what man is this that taketh vpoÌ„â—…un this new fangled name to be called the vniuersal Bishop of the hole church coÌ„rtary to the lawes of the gospel contrary to the decrees of the Canons And farther he saith Consentite in hoc nomen est fidem amittere To agree vnto this name is â—…o go froÌ„ the fayth These thinges and other lyke because they haue their foundation in gods word may not be chaunged by any order of y e churche For the church as she is Ladye of her own lawes so is she but a handemayd to the lawes of Christ. But here would I faine know what smatterer taughte you to frame this argument The churche hath power to break sum orders Ergo. She hath power to breke all orders where when she listeth As perâ—…te a LogicioÌ„ as ye make your self yet here ye haue made a sophistication A secundum quid ad simpliciter Which as ye know in Logik is a foul error in reasoniÌ„g But it is a world to coÌ„sider the reasoÌ„ ye vse to proue your purpose withal For ye say the Churche in Christs the Apostles tym was but an infant but now she is well strikeÌ„ in age therfore she must be otherwise dieted now theÌ„ she was then This is not the handsomest coÌ„parison y t I haue herd of For I neuer herd before now y t Christ his Apostles wet called infants Or y t euer any man before nowe toke vpon him to set theÌ„ to schole Esay saith y t Christ shold be pater futuri seculi y t is the sather of the world to cum which is y e tym of y t gospel And s. HieroÌ„ in your owne decrees calleth y t Apostles patres that is not infaÌ„ts but the fathers of y â— church And I beleue though ye would study and labor for it yet would it be very hard for you eyther to find out any good substantial reasoÌ„ wherfore ye w t your brethren ought to be called y â— fathers of gods church or Christ and hys apostles ought to be called babes O y t ye wold indiffereÌ„tly compare the one w t the other Ye shold find that as lyke as ye your Bishops are to the Apostles so lyke is your church to the Apostles church But if I would grauÌ„t you your comparyson that Chryst and hys Apostles are vnto you as childreÌ„ to old fatherly meÌ„ yet how could ye make thys argument good by al your Logike The churche is now be cuÌ„ old and auncient Ergo. The people must pray in a straunge laguage they know not what Or this The church is old Ergo. The people must receyue the SacrameÌ„t but vnder one kynd Or this The church is olde Ergo. The people may not be exhorted to the holy communion but only content theÌ„ self w t a priuate masse If these argumentes seme to be good in law yet I assure you they seme to me very weak ether in logik or in diuinity Howbeit of such reasoÌ„s ye haue stoar ynough as I were able to shew you at large if nede so required As where ye say Quae sunt potestates à Deo ordinatae sunt The powers that be ar ordered by god Ergo. The Pope is aboue the Emperour Spiritualis à nemine iudicatur The maÌ„ that is ruled by gods sprite is iudged of no man Ergo. No man may iudge the Pope Sancti estote quonian ego sanctus sum Be you holy for I am holy saith y â— lord Ergo. No maried man maye bâ—… a Priest Christ said vnto Peter Solue pro me te pay y â— tribut mony for me thee Ergo. The Pope is head of the church Ecclesiasticus sayth In medio ecclesiae aperuâ—…t oâ—… suum He opened hys mouth in the mids of the congregacion Ergo. The Priest must turne rounde at the midst of the aulter Fecit Deus homineÌ„ ad ima ginem similitudineÌ„ suaÌ„ God made man to the I. mag likenes of himself Ergo. There must be Images in the church Papa iuratur in fidem Apostolicam The Pope is sworn to y e Apostles saith Ergo. The church can not erre Non est discipulus supra magistrum There is no scholar aboue his master Ergo No man may iudg the Pope Papa est dominus omnium beneficiorum The Pope is Lord of al benefices Ergo He can not commit Simony though he would Domini est terra plenitudo eius The earth is the Lordes and the â—…nes therof Ergo. The communion cake must be â—…ounde Omnis spiritus laudet Do minuÌ„ Let al sprits praise the Lord. Ergo. Ye must haue Organs in the churche Lac vobis potuÌ„ â–ª dedi Or Ignorantia est mater pietatis I gaue you mylke to drinke or Ignoraunce is the mother of deuocion Ergo. The people must make theyr prayers in a strange tung Logike was good cheape 〈◊〉 these argumentes were allowed But these and a greate many others as good as these haue been made of your syde as ye knowe But iudge ye whether they seme to you to be of such warrant that vpon the syghte of them we mayâ—… safely breake y â— coÌ„maundementes of God or no. Very loth I was so muche to open the weakenes of your syde But for as muche as ye wryte that maister Calâ—…ins master Bucers reasons be such as none but yung folke and children wil be moued with theÌ„ your importunity herein hath caused me to do otherwysâ—… then I would Therfore out of a great nomber of lyke arguments of yours I haue laied forth a few And I beleue â–ª nether chylde nor yong bodye nor your selfe wylbe greatly moued with them Where ye say these things may not be broken by any pryuate authoritie but onely by a generall consente This is but a dilatorye plee to defraude your aduersarye Pe know all the Princes of christen â–ª â—…endom are not so sone brought to together In the mene whyle perhaps ye wil say to your selfe as ye know whosaith Interea fiet aliquid spero But for asmuche as ye geue such credit to a general consent I woulde fain learne at your hand where this custume of yours first began or by what consent it was euer allowed Steuen Gardiner in his boke of the deuels Sophistry touching the communion vnder one kynde imagineth that first sum good deuout body for reuerence he had to the Sacrament thought himselfe not worthy to receyue the cup and so absteined And then folowed another and so another after ano ther and so at length it became as he saith a generall consent Thus he imagineth only vpon â—…is own gesse For therwas neuer anye man y â— so wrote before hym Nether was he able to shewe nor whence nor where this custume 〈◊〉 began nor how farre it went abroad
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
Communion al this while Yet are there sum that whisper in corners that the masse is ablessed a catholike thing and y ◠the holy Communion which now god of his great mercy hathe restored to vs is wicked and scismaticall therefore they murmure against it therfore they refrayne it wyll not come to it O mercifull God who woulde thynke there coulde be so muche wilfulnes in the heart of man O Gregorye O Augustine O Hierome O Chrisostome O Leo O Dionyse O Anacletus O sixtus O Paule O Christ If we be deceyued herein ye are they y ◠haue deceyued vs. You haue taught vs these sci◅nes diuisions ye haue taught vs these heresies Thus ye ordred the holy communiō in your tyme the same w◅ receyued at your hand and haue faithfullye delyuered it vnto the people And that ye may the more meruell at the wylfulnes of suche men they stande this day against so manye olde fathers so manye doctoures so many examples of the primitiue churche so manifest and so plaine words of the holye scriptures yet haue they herein not one father not one doctor not one allowed example of the prymitiue churche to make for them And when I say not one I speak not this in vehemencie of spirite or heate of talke but euen as before God by the way of simplicity and truth lest any of you shoulde happely be deceyued and thynke there is more weyght in the other syde thē in cōclusion there shal be found And therfore once agayne I say of all the words of the holye scriptures of all the examples of y ◠primitiue churche of all the olde fathers of all the aunciēt doctors in these causes they haue not one Here the mater it selfe that I haue nowe in hand putteth me in remembraunce of certein thinges that I vttered vnto you to y ◠same purpose at my last beynge in thys place I remember I layed out then here before you a number of thinges that are nowe in contronersie◅ wherunto our aduersaries will not yelde And I said perhappes boldely as it might then seeme to sum man But as I my self and the learned of our aduersaries thēselues do wel know sincerely and trulye that none of all them that this day stande against vs are able or shall euer be able to proue against vs any one of all those points ether by y ◠scriptures or by exāple of y t primitiue church or by the olde doctours or by the auncient generall councelles Since that tyme it hathe ben reported in places that I spake then more then I was able to iustifye and make good Howe beit these reportes were onely made in corners and therefore ought the lesse to trouble me But if my sayinges had ben so weake myght so easelye haue ben reproued I meruayle that the partyes neuer yet came to the lyght to take the aduauntage For my promise was and that openly here before you all That if anye man were able to proue the contrary I woulde yelde and subscribe to hym And he shoulde depart with the victorye Loth I am to trouble you with rehersall of suche thinges as I haue spokē afore and yet because the case so requireth I shall desire you that haue alredy hearde me to beare y ◠more with me in this behalf Better it were to trouble your eares with twyse hearing of one thyng then to betray the truth of God The words that I then spake as nere as I can call them to mynd were these If any learned man of all our aduersaries or if all y e learned men that be alyue be able to bring any one sufficient sentence out of any olde catholike doctour or father Or out of any olde generall counsell Or out of y ◠holye scriptures of God Or any one example of the primitiue Churche wherby it may be clearly plainly proued y t there was any priuate masse in the whole worlde at that tyme for the space of sixe hundred yeres after Christ Or that there was then any Communion ministred vnto the people vnder one kind Or that the people had th◅r commē prayers then in a straūge toung that they vnderstode not Or that the Bishop of Rome was then called an vniuersal Bishop or the head of y ◠vniuersal churche Or that y ◠people was then taught to beleue that Christes bodye is really substantially corporally carnally or naturally in the sacrament Or that his body is or maye be in a thousand places or mo at one tyme Or that the priest did then holde vp the sacrament ouer hys head Or that the people dyd then fall down and worship it w t godly honour Or that the sacrament was then or nowe oughte tobe hanged vp vnder a canopie Or that in the Sacrament after the wordes of consecration there remaineth only the accidents and shewes without the substaunce of bread and wyne Or that the priest then deuyded the Sacramente in three partes and afterward receyued him selfe all alone Or y ◠wh◅ so euer had said the sacramente is a figure a pledge a token or a remembraunce of Christes bodye had therefore been iudged for an heretike Or that it was lawfull then to haue xxx xx xv x. or v. Masses said in one Churche in one day Or that Images were then set vp in the churches to the entente the people might worship them Or that the lay people was then forbidden to reade the word of God in theyr owne toung If any man alyue wer able to proue any of these articles by anye one cleare or plaine clause or sentēce ether of the scriptures or of the olde doctours or of any olde generall Counsell or by any example of the primitiue chuech I promised then that I would geue ouer and subscribe vnto hym These words are the very lyke I remember I spake here openly before you all And these be the things that sum men say I haue spoken and cannot iustify But I for my part will not only not call in any thinge that I then sayd beinge well assured of the truth therein but also will laye more mater to y ◠same That if they that seeke occasion haue any thing to y ◠contrary they may haue the larger scope to replye againstme Wherfore besyde al that I haue said alredy I wil say farther and yet nothing so much as might be sayd If any one of all our aduersaries be able clearly and plainlye to proue by such authority of the scriptures the olde doctoures councelles as I said before that it was then lawfull for the priest to pronounce the wordes of consecration closely and in sylence to him self Or that the priest had th◅ authority to offer vp Christ vnto his father Or to communicate receyue the sacramēt for an other as they do Or to apply the vertue of Christes death and passion to any man by the meane of y ◠masse Or that it was then thought a sound doctrine to