A defence of the Apology of the Church of England containing an answer to…A defence of the Apologie of the Churche of Englande conteininge an answeare to…

But, if we be so utterly void of all manner of Learning, painting, as you say, our Books, and Margins with the Names, and Authorities of so many Doctors, what may your friends then think of you, that standing so long in the Defence of your Private Mass, are not yet able to allege one Doctor, nor Greek, nor Latin, nor one, nor other? It seemeth great marvel, ye should have such abundance of Doctors, and show so few, specially where it standeth you so much upon, to open your store. Consider, I beseech you, your late Rejoinder: wherein, as it is thought, nothing of your part is left untouched. Of the Seven and twenty Articles contained in my Reply, ye have taken upon you only to answer One. And yet of the same One, ye have scarcely touched the tenth part. Your purpose should have been therein, by evident Examples, and good Authorities, substantially to have proved your Private Mass.

But, if wee be so vtterly voide of al manner of Learninge, paintinge, as you saie, our Bookes, and Margines with the Names, and Authorities of so many Doctours, what maie your frendes then thinke of you, that standing so longe in the Defence of your Priuate Masse, are not yet hable to allege one Doctoure, nor Greeke, nor Latine, nor one, nor other? It seemeth greate marueile, yee shoulde haue sutche abundance of Doctours, and shewe so fewe, specially where it standeth you so mutche vpon, to open your stoare. Consider, I beseeche you, your late Reioinder: wherein, as it is thought, nothinge of your parte is leafte vntouched. Of the Seuen and twentie Articles conteined in my Replie, yee haue taken vpon you onely to answeare One. And yet of the same One, yee haue scarcely touched the tenthe parte. Your pourpose should haue benne therein, by euidente Examples, and good Authorities, substantially to haue proued your Priuate Masse.

Now consider the order, and plainness of your dealing. Ye bestow wellnigh the third part of your Book about the Sacrifice: as though there were no Sacrifice without Private Mass. Al the rest ye consume in idle discourses, and needless talks, of Consecration, of the Intention of the Priest, of Mingling the water with the wine, of the Name of the Mass, of Transubstantiation, of Real Presence, of Church Feasts, (which in old time were called Agapae), of Singular Communion, of Communion of Faith, of our Union with Christ, of sending abroad the Sacrament, of Priests wives, of Vows, of Bigamy, of Good works, of Only Faith, of Public Prayer in a tongue unknown, of Ceremonies, of Forms, of Accidents, of the Epistles Decretal, of Clemens, Cletus, Anacletus, Obadiah, Leontius, &c. Hereof ye have told us such things, as perhaps we knew before, and were not hard to be known, and pertained full little to the purpose. Ye should rather have proved, that within the first six hundred years after Christ, some one, or other of the Holy Learned Catholic Fathers Ministered the Holy Communion openly in the Church, and received the Sacrament Alone not dividing the same to any other, the whole multitude of the people