whâ—… 113 Church mai er 115 b Church only rule of our faith papistes say 117. b Clok goes trewhow so euer the 〈◊〉 goes 117. b Cole look D. Cole CommauÌ„demeÌ„ts of God may not be broâ—…en 108. b. CoÌ„municatynge for the people by the priest 168 CommunioÌ„ refuiers excommunicated 158. b. 97 Communion vnder one kind howe it began 114. b Communion vnder one kind greaâ—… abuse 81. b Communion vnder one kynd by Ephesus counsel 41 Communion vnder one kynd why 112 149. b Communion vnder one kind of no antiquitâ—… 86. b Communion vnder one kind 1â—…4 b vn der both 〈◊〉 600 〈◊〉 〈◊〉 〈◊〉 67 b. 135 vnder oâ—… kind open 〈◊〉 135 Communion vnder both 〈◊〉 83. vnder 〈◊〉 kiÌ„d nâ—…â—…er allowed 〈◊〉 ge nerall counsel 84 Communion 〈◊〉 both kinds 6. b. Communion vnder both kinds 85. b Communion geuen to infants 127. b. to the dead 128. trem end therof 129 Communion euery day 154. b. thrise onday ibidem 〈◊〉 licensed to Priests by the Pope 97. b Conscientia 〈◊〉 97. 104 b ConsecratioÌ„ is very difficult 144 Consent general necessarye for reformig y church 114 Constantie of Papists 77. b 〈◊〉 conÌ„sel 〈◊〉 â—…y 〈◊〉 83 91 openlye againste Christ and all the primitiue churche 6. b. Consuetudo 53 b. CoÌ„tinuans no good ground 54. b Corporall must be of fyn linnen why 149. b Corpus Christi day began 138. b Corrupters of doctors 63. b. Councel generall of gretter authoritie with the papistes then the vniuersal ordinauÌ„s of christ 84 CouÌ„sel general non is to be looâ—…t for 80. b Counsell generall aboue the Pope in D. Coles opinioÌ„ 91. b. Counsel inferiouâ—… to the Pope 93 Counsell is but a resemblaunse of the church 92. b CouÌ„sel general what maketh 89 CouÌ„sel general may aswel be deceiued as particular 92 CouÌ„sels nothing regardid by the papists for all theyr brags 96. b CouÌ„sel general haue erred 87 Counsel of CoÌ„stans against christ 6. b Cranmer asscited to â—…ome how 73. b Croun of a Priest must be shauen why 148 Cue of D. Cole 66. b Cup is no ceremony lefull to be remoued 109 Cushion 58 b CustuÌ„ refuted 115. b Custum of scools 16 Custum 53. b Custum 83. b D Darknes most estemed of sum 123. b Deaâ—…oÌ„ preacher 108 DemaÌ„ds of D. Cole satisfyed 39. b Demur made by D. Cole Deuocion increased by vnderstanding the praiers 71 Deuises of maÌ„ 173. b Devises of meÌ„ may be altered â–ª 107 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 papists at not 13. b. 40 Disorders in y e churh wherbi they oght to be redressed 121 Disputacion refused 75. 76. b D. ClemeÌ„t â—…et book 59. b D. Cole ashamid of his wryting 35. b. fumish hastie 37. a scholden 38 D. Cole against Pig gâ—…ius 88 D. Cole agrieth not with 〈◊〉 84. b D. Cole confesseth papists broght nether script doct nor counsels in 〈◊〉 Maries tim 44. b D. Cole deceyued of the people 78. b D. Cole forget of authoritie 41 D. Cole graunteth h s doctryn new and ours old 106 D. Cole a lerner 57 D. cole 〈◊〉 apes 100 is nothing 〈◊〉 for the people 101 D. Cole not the gret test papist 91. b 〈◊〉 Cole 〈◊〉 both in diuinitie 〈◊〉 〈◊〉 D. Cole vanquished by hys own confession 48 D. Cole hath non of y â— principal grouÌ„ds to defeÌ„d his religioÌ„ 14. D. Coles demandes satisfied 39. b D. Colâ—… lowd lye 50 D. Coles redines at his cue 66 b D. Coles substaÌ„tiall argument 110. b D. Oglethorps reading 62 D. Smithz redig 61 Doctors alledged bi D. Cole notw tstanding his recog 105 D. nams empty 82 b D. old ar a good balanse of controuer sies â–ª 82 Doctryn reasoÌ„s of the Protestantes â—…hyldish 146. b Doctrin of the prote staÌ„ts in doubt how 74 Doctrin of y â— papists new ours old 106 〈◊〉 of y â— papists 74. b E EatiÌ„g wourshipiÌ„g of christs bodi both is in one place 143 EcclesiaÌ„ apostolicam papists brag they are 79. b Emperour vnder y â— Pope why 112 Emperour vnder y â— Pope as y â— moâ—…e vnder the sun 147 Ephesus counsel forged 41 Ephesusgeneral coâ—… selerâ—…ed 87. that it was generall 88 Errors of y â— churche how they shal be re formed 116. 117. 121 EuideÌ„s papisis haue non to shew thaâ—… is 〈◊〉 55. b F Facere in the words of y â— supper signifieth to sacrifice why 150 Faith altered vp the papists 77 Faith 〈◊〉 〈◊〉 to saluation 146 Fals light vsed by D. Cole 35. b Fig leaues 98 Fifteen huÌ„dred yers 106. Forgers of authorities aâ—… y â— papists 41 〈◊〉 of sound 〈◊〉 〈◊〉 12. b. 38 Futur tens fayrest shew of D. Coles lernig 43. G 〈◊〉 against traÌ„ substant 18 Gelasius mistakeÌ„ bi Sarum 62. b. 〈◊〉 expounded by papists 64. b Gelasius touchynâ—… the cup. 109. b Gospell of Christ abused 126 Gregory against â—…niuersal 〈◊〉 110 â–ª Gregorie Bishop of Rome opinion of y â— vniuersal 〈◊〉 47 b. 49. 50 Gregori B. of rome opinion of the supremacie 15. Groundes to build souÌ„d doctryn vpon ar iiii 12 b 38. H. Hand burnt with a torch 73. b 〈◊〉 to receiue the sacrament for an other 169 〈◊〉 isit not to receiue vnder both kinds D. Cole coÌ„fesseth 83. b Heresy horrible 85 Headvniuersal of the church no wher for y â— space of 600. yers after Christ. 50 Holiest things maâ—… be abused 126 Holâ—… water must the people be sprinkled withall why 149 Hossius a maker of heâ—…esie 85. b Host must be round why 150 I Iames said masse at at HierusaleÌ„ 170. b Idolatry if bread remain in the sacrament 139. b Iewel subscribed 77 Ignoranse hate of light power of darknes 71. b Ignoranse cause of trew deuocioÌ„ 70. b mother of al errors 70. b Image must be in the churche why 113 Image inchurch forbodden 97 Indiuiduum â—…agum 165 Iâ—…faÌ„t was y â— church in thapostles tim 106. b. 111. Infant is the primitiue church 60 Infants receiue the communion 127. b Innouacion papists make none now because all things ar altered to their hands 80 Instant what 51 Intent in consecracion 145 Innouacion how it oght to be made 52 Inuencions of man 173. 〈◊〉 Iudge in a mans owâ—… cause vnlawfull 81 L LaÌ„gage one to pray in through all nations why 148 Languagâ—… straunge must be vsed in the church why 149 Language straunge in the church why 111. b. 113. b LaÌ„guage vnknown in the churche 133. Lateraâ—… counsel author of the word of transubstant 436 Latin â—…uÌ„g sermo Italum 68. b Law only defeÌ„ce for papistes 45. b Law vsed bp the papistes was nether according to diuine tie nor humanitie 73 Legendes reding against the counsell of Carthage 97. b. 〈◊〉 is a faulte with D. Cole 103. b Light hated of sum 123. b 〈◊〉 of apes 100 â—…yon 〈◊〉 like ignorant people 71. b M Manicheus errour 109 Marcionistes error on to receyue for an other 169 Mariage of priests 81. b Maried man maye be no priest why 112. b Masse
your wayes from my waies saith the Lorde It is a daungerous thyng for a mortall man to controlle or fynd fault wyth the wisdom of the immortall God Tertullian an olde father of y â— church sheweth vs the wilfulnes of maÌ„s hart after it hath once enterprysed to presume a lytle agaynste Gods truth and ordinaunce Praeâ—… scripturas faciunt vt post 〈◊〉 contra scripturas faciunt â–ª Fyrste saith he they attempte sumwhat besyde the scriptures to th enteÌ„t that afterward they maye gather courage and boldnes to do contrary to the scriptures At the end they procead as far as the Scribes and Pharisies that for maintenaunce of theyr owne tradicions despised and brake the commaundementes of God For redresse therem there is no better waye then to folowe S. Paules councel here and to haue recourse to Goddes holy worde Saint Ambrose saith Interrogemus Petrum Interrogemus Paulum si verum volumus inuenire If we will fynd out the truth and be put out of doubt saith Saint Ambrose let vs harken what Peter Paule will say vnto vs. Saint Cyprian sayth Hinc schismata oriuntut quia caput non quaeâ—… ad fontem non reditur caelestis magistri praecepta non seruaÌ„tur Hereof saith Saint Cyprian aryse schismes diuisions for that we seke not to the heade nor haue recourse to the spryng nor kepe the commaundementes of the heauenly master Tertulliâ—… saith Haec ratio contra omnen haeresim valet hoc veruÌ„ est quod primum fuit This reason saith he is able to confound al maner he â–ª resies That thing is true y r was first appointed O that our aduersaries and all they that stand in the defence of the Masse this day woulde coÌ„tente them selfe to be tudged by thys rule O that in all the controuersies that lye betwen vs and theÌ„ they woulde remyt the iudgemente vnto Godes worde So shoulde we sone agree ioyne together So shoulde we delyuer nothynge vnto the people but that we haue receyued at Godes hand And if there be any here that haue had or yâ—…t hath any good opinioÌ„ of the Masse I beseche you for Godes sake euen as ye tender youre owne saluation suffer not your self wilfully to be led away tunne not blyndlye to yâ—…ur owne confusion Thinke with your self it was not for nought that so many of your bretherne rather suffered them selues to dye to abyde all maner extremitie and cruelty then they woulde be partakers of that thinge that you reken to be so holy Let their death let their asshes let theyr bloud that was so aboundantlye shed before youre â—…ies sumwhat preuaile with you and mout you Be not ruled by your wilfull affections Ye haue a good zeale and mynde towardes God Haue it according vnto the knowledge of God The Iues had a zeale of God and yet they crucifyed the sonne of God Searche the scriptures there shall ye fynde euerlastyng lyfe There shall ye learn to iudge your selfe and your owne doinges that ye be not iudged of the Lorde If euer it happen you to be present againe at the masse thinke but thus with your selfe what make I here What profyte haue I of my doinges I heare nothyng I vnderstand nothyng I am taught nothing I receyue nothynge Christe bad me take I take nothynge Chryste bad me â—…ate I eate nothing Christ â—…ad me drink I drink nothing Is this the institucion of Christ Is this the Lordes supper Is this the right vse of y â— holy misteryes Is this it that Paule deliuered vnto me Is this it that Paule receiued of the Lorde Let vs say but thus vnto our selfe and no doubt God of his mercy wil open our heartes we shall see our errours and content our selfe to be ordâ—…ed by the wisdome of God to do that God will haue vs doo to beleue that God will haue vs beleue to worship that God wyll haue vs worship So shall we haue comforte of the hoâ—…y mysteries So shall we receyue the fruytes of Chrystes death So shall we be 〈◊〉 of Christes bodye and bloud Sâ—… shall Christ truly dwell in vs and we in him so shall all errour be taken from vs So shall we ioyne al together in gods truth So shal we all be able with one hart one spirite to know and to glorifie the only y â— true and the liuing God â–ª and hys only begotten sunne Iesus Christ to whom both with the holy ghost be all honour and glory for euer and euer Amen An Index or table of the most notable thinges and wordes conteined in thys work A A 〈◊〉 of the bread if they be worshipped it is â—…dolatry 141. they are vnâ—…nown of the peo 〈◊〉 141. b. Accidentium substaÌ„tia 65. b â—…doratioÌ„ of y r bread 137. b a new 〈◊〉 138. very daungerous 139 Agnus 〈◊〉 128. b Albertus Pigghius look Pighius Altar must be made of ston whi 149. 〈◊〉 Antyquitye boasted in vain 106 Antiquity of the papists religioÌ„ 49. b Apostles knoledge in MoÌ„tanus 〈◊〉 109 Apostles churche an infant 111 Apâ—…l â—…rom Pope to counsel forbod 93 argâ—…mentes gathered of D. Colâ—…s wordsagainst â—…he Pope most effecâ—… 92 〈◊〉 〈◊〉 of the 〈◊〉 â—…ble â–ª 〈◊〉 147 ArgumeÌ„t of 〈◊〉 〈◊〉 47 ArgumeÌ„t of D. 〈◊〉 â–ª very 〈◊〉 110. b. of 〈◊〉 〈◊〉 â–ª touching y â— church 111. b. 〈◊〉 propoâ—…ded â—…y Satum vnpossible to be proued by the papistes 4. b AsseueracioÌ„ trewâ—… is sufficient prouâ—… in the law 46 Authorities papists do forge wheÌ„ they laâ—… 41 B Baptim abused 126 b. for the dead after y r dead ibideÌ„ Baptim ministered at al times indifferently 108 Baptizynge for the dead 92 Basil counsel erred 91 Bishop of Constantinople attempted the supremacy 15 Bishop vniuersal 47 Bishop vniuersall against gospell and old canons 110 Bishop onlye must coÌ„secrat the church why 149 Bishop muste were purple saÌ„dals why 148. b. Bohemyshe people vnmercifully delt withall 85 Bold offer of SaruÌ„ 162 bound not to dispute 75 Bread remaineth in the sacrameÌ„t 140 Bread wourshiped 137. b a new deuis 138. Idolatri 139. b Bread sacramentall must be rouÌ„d why 150 Bread sacramentall diuided in three why 156 Buâ—…ers Caluins reasons answered by the Papistes how 7 Camotenses 64. b Canon of the masse 135 Chalice must be of sil uer or gold 150 Children sing in the church with men wemen 69. b Christs body not suf 〈◊〉 blest alredi 136. offred by the priest ibidem Christ hath nied of our praiers 136 Christs sacrifice for â—…s euery day 169. â—… Christ and his 〈◊〉 no infants 111 Christs flesh honorable 142. his 〈◊〉 is to be 〈◊〉 eateÌ„ in heauen 143 Christâ—… death applied vnto vs howe 169. be â–ª Church may not be halowed but of a bishop 〈◊〉 149 Church is ladi of her own lawes handmaid of christ 110. b Church an infant in thapostles tyme. 106. b Churche may not be reformed w t hout ge nâ—…rall consent 114 Church can not 〈◊〉
y â— matter you did the like your self For in Quene Maries time you subscribeâ—… to the Articles sum of theÌ„ we are entred to talk in to your no lesse blame theÌ„ mine There be in the Town that both saw you subscribe and can bring forth your hand To this and som parte of the â—…te article you shal be answered in the end of this writing as I before said What nedeth so 〈◊〉 of one thing this serâ—…th you to seâ—… to â—…ay 〈◊〉 much â–ª I graunt Such fond excuses meÌ„ lay how trew let other iudg You forget your self I say not thus pardie loke berter in the place Then begin if you think y â— time will serue or put it ouer till another time All these be but wordes often repeated and answered alredy â—…ede the place again I say not so theÌ„ you shall se lesse cause to complain You say the councel at CoÌ„stance opely promoued against Christ hym self wherin I praye you bicause the fathers there 〈◊〉 who sayth it is of necessitie to receaue vnder both kinds that the approued custome of the Church is Sacriledg to be taken for an Heretik and 〈◊〉 no heretik but in a wrong opinion Then bilike you can bring in sum Texte where Christ commauÌ„ded it should not be receiued but vnder both kinds which you can neuer do So is your reporte of this councel very â—…aunderous still â—…eed 4. Canonem Concilij Constantiensis You ground your prouf vpon Pighius â—…rour For Pighius â—…oldeth the CouÌ„cell of Ephesus was generall which the couÌ„cell of Calcedon denieth So y â— I merueil much herein of you that you alledg that for a Councel which hath no place in y â— Boke of Councelles Wherin doth Pighius proue y â— CouÌ„celles of Constance and Basill to haue erred Mary bicause they decried y â— generall Councell to be aboue the Pope If ye take these two CouÌ„celles to haue erred in this pointe you are a greater Papist then I am for I holde herin rather w t Gerson I trow this be one place that you wrote not your self Yet I â—…keÌ„ no errour proued in any geuerall CouÌ„cell by that you haue said To this I haue answered alredy to you I haue answered to this alredy what order of disputation dischargeth you of prouf yet remember I came not to dispute but to be taught Yf you refuse to enstruct me onleâ—… I bring sum prouf of my parte you bid me to my cost You bid me to a feaste â–ª where while I shoulde take on me to proue your doctrin naught I were like â—…orfeit my Recognisaunce whiche you guilfully allure me vnto God wot I passe litle in these matters what the poore selie soules diem of my doinges Wherin you haue no cause to complain sith they be ediâ—…etd toward you Wise men I doubt not see what iust cause I haue to doo as I do You wold beare folke in hand that they that agree not in doctrine wyth you are not the Quenes frendeâ—… which you gather by your own side in Quene Maries raigne but I neuer brake amitie with any man for discent in religion I keape still mine olde frendes be theyâ—… Religion good or bad As though mine affectioÌ„ only caused me to disceÌ„t from you in religioÌ„ Which argument maye serue you happely in Rhetorik but no wher els I wene This place is aboue answered NOw forasmuch as you make this a great foundation against vs that we varie from y â— Primitiue Church and therby make y â— simple soules wene that we were in the wronge side here I pray you shew your opinion wether we are bounde to doo all thinges whyche we finde by sufficient authority were in vre in y â— Primitiue Church And bicause you shall not be herein squemish I shall here begin to shew you mine I am of the opinion that the CouÌ„cell of ConstaÌ„ce was in this matter I think it an errour I am bound to do as y â— Primitiue Church did where the Churche customably vsed the contrarie I â—…eken an â—…raÌ„ple no bond I deny not but those examples were to be folowed not to be broken at euery mans will and pleasure vntil by commeÌ„ assent othâ—…r order were takeÌ„ But if you seke olde writers and finde me that the Churche these sire huÌ„dred yeres obserued noâ—… many thigs which were practised and accompted for good holesunâ—… and holy in the Primitiue Church and therby dieme vs in errour this were a wrong iudgmeÌ„t For the church of Christ hath his childhode his manhod and his hoorheares and as that that is miet for aman in one age is vnmiet in another So were many thigs miet requisite necessarie in the primitiue church which in our daies were like to do more harâ—… then good This is no new deuised phantasie but vttered xi C. yeres agoo by Saint Ambrose without reproche I shewed you red you the place at â—…estminster as you may remember and it were to long to make rehersall of his wordes here We might by taking the contrarie opinion herein be lede to think we ought to receiue the SacrameÌ„t euermore after Supper not fasting But S. Augustin saith that Christ left this to his church to take order how and in what sort his Sacramets should be receiued and vsed wherein he saith it is a meruelous insolent kind of madnes to misâ—…ike y â— which is receiued in the Church where y t custoÌ„ is not against any commaundement in the Scripture S. Peter â—…aused as Damâ—… sus saith a commaundement to be giueÌ„ that no woman should cum bare faced to the Church S. Clement toke order that the Clergie should haue all thinges in common and to line together as in the late refourmed order of sainct Benâ—…tes Monkes dothe most godly appear And not many yeres since the saide order in all Cathedrall churches was obserued Yet I wene it wer an errour to hold of necessitie it should be so still or to say y t Church were in errour bicause it hath suffred a contrary custome to criep in Then if y â— custom of y t church may break y â— was in the Primitiue church coÌ„maunded it is lesse offence to leaue vndone y â— was at y t beginning practised no coÌ„maundement geuen for other to folow the same Thus much I thought to put you in remembrance of for such matters as you thouch in the 17. 42. 43. noÌ„bers 8. Aprilis Henricus Cole ⧠A Letter sent from the Bishoppe of Sarum to doctour Cole wherin he requireth of him a true and a full Copie of the former answer I Understand by the reporte of diâ—…ers that ap pearinge of late before y â— Quenes Maiesties visitours at Lambeth and beyng there demaunded of a Letter that was then abroade in your name as aunswere vnto me whether ye woulde acknowledge thesame as your owne or no and so much the more for that ye had vsed the matter vnder couert and sent your copies abrod into al
that I alledge be against my self then are you the more beholding to me For they can not lightly make against me in this case but they must nedes make for you Yet I praye you shewe me by all your Logik howe holdeth this argument of yours Christ proued that the Phatisees were not Abrahams Children that a man may not put away his wyfe for euery cause Ergo. this matter maketh quite against me ME thiketh here is a very shorte Sillogismus I merueil where you lefte your Medius terminus You should haue squared it better before it had past your hands As for the allegation it maketh euidently for me For as I saide Christ stode then vpon the negatiue against the Pharisies as we do now against you ¶ Sarum EUen so when Iohn the Bishop of Constantinople had taken vpoÌ„ him to be called vniuersall Bishop of the whole Church which title afterwarde the bishop of Rome began to vsurpe to him self for the maintenaÌ„ce of y â— same hath oftentimes disquieted and shaken the whole world but when the Bishop of Constatinople first began to vse this title Gregorie beinge then Bishop of Rome confounded him only with the negatiue Nemo said he decessorum meoruÌ„ hoc profano vocabulo vti voluit None of my predecessours which had continued from Peter downward for the space of sir hundred yeres after Christ wolde euer vse this vnchristianlik lewd name Lib. 4. Epist. 80. And againe Epist. 9â—… â–ª Sancti ante â—…egâ—…m Sancti in â—…ege Sancti sub gratia omnes perficientes corpus domini in membris sunt constituti The holy men before the Law the holy men vnder the law the holy men vnder the grace of y â— Gospell altogether makiÌ„g vp one body of the Lord are placed amongst his meÌ„bers But none of them wold euer suffer him selfe to be called vniuersall I haue chosen me specially these examples bicause they seme to serue me to double purpose Thus Gregorie reasoned then as we do now only vpon the negatâ—… and if the Bishop of ConstaÌ„tinople had ben able to proue but one affirmatiue y â— any Bishop of Rome afore time had vsed that title or that euer any maÌ„ other before the law or vnder the law or vnder the Gospel had suffred him self to be called vniuersall bishop then had Gregorie bene confounded ¶ Cole TWo purposes against your self Gregorie proued a negatiue bicause none of his forefathers euer vsed that title As one might say that you preach is naught bicause meÌ„ in times past taught not so This parre of Gregory serueth no whit to disproâ—… the Soâ—…eraintie as Drâ—…do 〈◊〉 〈◊〉 you 〈◊〉 you vouchesaue to read him The reply Sarum YOu saye I bringe Gregorie against my selfe God be thaÌ„ked you are able to bring neâ—…her Gregorye nor any els that in anye of these matters may but seeme to make with you But if Gregorye stande vpon the negatiue as I doo and as you your selfe confesse he maketh sufficieÌ„tly to my purpose Nowe iudg you whether these proufes be negatiues or no. Nemo decessoruÌ„ meoruÌ„ hoc proâ—…ano vocabulo vti voluit Or this Nemo se vniuersalem dici voluit And say not I alledg matter against my self onlâ—…s ye haue wher with to disproue it better You answer farther y t one might say y â— lyke against vs y e we preach this day is naught bicause meÌ„ in times past taught not so Like as Gregorye found fault with Iohn the Bishop of Constantinople for y t he â—…titled him self an vniuersall Bishop of y â— who le Church where as none of his prederâ—…ssours durst euer-take that name vpon him In dede this aunswer mighte haue sum shew if meÌ„ in times past had neuer taught so as we teachnow But I doubt not but herein your owne learning conscience crieth out against you For you knowe that the matters that lie in questioÌ„ betwene vs haue ben taught as we now teache them bothe by Christe him selfe and by his Apostles and by the olde Doctours and by the auneient generall coâ—…celles and that you hauing noâ—… of these or lyke anthorities haue set vp a Religion of your own built it only vpon your self Therfore I may iustly and truely conclude y â— you now teach and of loÌ„g time haue taught the people touching the Masie y â— Supremacie the CommeÌ„ prayer c. is naught for neither Christ nor his Apostles nor the olde Doctours Tertullian Ciprian S. Hierom S. Augustin S. Ambrose S. Chriâ—…om c. euer taught the people 〈◊〉 as you haue taught them You say this place serueth me nothing against the supremacie I marueil muche you say not it ferueth you to proue the Supremacie Gregory saith no Bishop of Rome vntill 〈◊〉 time which was vi r yeres after Christ wold euer be called the vuiuerial Bishop He saieth that Leo his predecessour reâ—…used y t name notwithstanding it were offred vnto him in y â— generall Councell of Chalcedon He saith it is a proud a prophane title and a name meere for Antichrist He saith who so euer will take y â— name vpon him is Antichristes forerunner He saieth to consent to suche a name is the denyall of y â— faith And yet saye you he speketh not one word against the Supremacie Here would I 〈◊〉 be answered one thinge by the waye if no Bishop of Rome would euer take vpon him to be called the vniuersall Bishop or head of the whole Church for the space of vi c. yeres after Christ where then was the head of the vniuersall Church all that while Or howe could it then continewe without a head more then now For nowe you say it is vnpossible Or if the Church had no vniuersall head in the earth for so loÌ„g a time after Christ why do you now fournish out the Bishop of Romes authoritie in y â— hearing of y â— vnlearned with such a glorye face of antiquitie As if the Bishop of Rome had euer bene named the head of the Church sence the tyme that Peter came first to Rome But bicause your self were not able to auoid the force of Gregories words you did wel to 〈◊〉 me oner to Doctour Drâ—…do ¶ Sarum BUt as thouching the custome of the Scholes I trust ye haue not yet for gotten that Aristotle geueth order to the opponent in many cases to require an instant of the respondent ap I do now at your handes And what is that els but in denial to defend the netiue and to driue y â— aduersary to 〈◊〉 the affirmatiue ¶ Cole If you read again the place in Aristotles 〈◊〉 you shall see there the better to vnderstand it He speaheth it wher men dispute Diâ—…etice in such 〈◊〉 〈◊〉 we do not And therfore it serueth not your purpose But I tel you yet 〈◊〉 〈◊〉 I cum not to disputo but to learn The Reply Sarum I Neuer thought it had bene so high a misterie to vnderstand y â— nature of all InstaÌ„t ChildreÌ„
had confessed ther wer opeÌ„ errours in the masse notwithstaÌ„ding Latomus a doctour of your own had confessed a great abuse in the CoÌ„munion vnder one kind â–ª notwitstanding Pius ii Bishop of Rome had sene and confessed great abuse in the restrainynge of Priestes mariage yet in the same councel they concluded among theÌ„ selues y t no maner of thing should be changed at all that had bene once receiued in their Câ—…urch Therfore these be not fond excuses y â— world seeth they be to true ¶ Sarum BOth parties ye say haue waded so far herein that nowe they can go no farther and therfore ye would haue â—…ther partye let other alone This ye say now because ye see ye are called to an audit and are not able to make your accompte But if ye of your part had been so indifferent when time was many a godly man had now been alyue ¶ Cole YE forget your self I say not so 〈◊〉 loke bet 〈◊〉 in the place The Reply Sarum IF ye meant not so it skilleth not greatly It is to small purpose Consider it well and ye shall finde my conclusion true ¶ Sarum WHere ye say ye would haue the sayinges of both parties weâ—…ed by y â— balaunce of the olde doctors ye se that is our speciall request vnto you And that in the matters you wryt of I 〈◊〉 〈◊〉 so to be tryed But why throw ye away these Balance And being so ofteÌ„ times required why be ye so loth to shew forth but one old doctor of your 〈◊〉 〈◊〉 make 〈◊〉 beleue ye would not haue the maâ—… cum to tryall Only ye set forth the empty names of S. Augustine of sainct 〈◊〉 of S. Chrisostome of S. Bastll of S. Ciprian of TertulliaÌ„ of Ireneus of Dionysius of the couÌ„celles c. As y â— Apotheâ—…aryes set forâ—…h theyr painted Bores and oftentymes nothinge in them Ye shewe me onely the names of the doctors which I knew before But ye shewe me not one worde in them of the priuate masse or of the 〈◊〉 of the matters that lye betwen vs. If ye could haue found any thing in them for your purpose I beleue ye wolde not haue brought them empty Ye say all these matters be already determined But where I pray you or in what generall councell This is it that I would so gladly knowe at your hand and that ye say ye haue and yet so vngently kepe it from me ¶ Cole THen begin if ye think the tyme will serue 〈◊〉 put it ouer till another tym All these be but wordes often repeted and answered alredy The Reply Sarum I Haue offered and begon in vain For ye kepe your selfe of and wil not come to answer These words I graunt haue ben vpon good occasion oftentimes repeted and I thinke ye would say some what to them if ye were able ¶ Sarum YE say I 〈◊〉 misreporte the late Councell of Constance O good master doctor these words saâ—… to much of your choller and might better haue been spared I spake more fauourably of y â— councell then I might haue done The words of the councel be these speaking namely of y â— communion vnder both kinds Pertinaciter assereÌ„tes 〈◊〉 pofitum tanquam Heretici â—…rcendi sunt By these wordes they that maintein the manifest ordinaunce of Christ the practise of the Apostles are not called 〈◊〉 as I sayd but 〈◊〉 wilful heretikes Ye se therfore my reporte was more fauourable then y â— couÌ„â—… deserued ¶ Cole YE say the councell of Constance openly pronounced against Christ. Wherein Ipray you 〈◊〉 the fathers there sayd who so sayth it is of necessity to receiue vnder both kindes and the 〈◊〉 custom of the churche is sacriledge 〈◊〉 to be taken as an 〈◊〉 yet non heretik but in a wrong opiniâ—… Then be like ye can bringe in sum text where Christ coÌ„maunded it should not be receiued but vnder both kinds which ye caÌ„ neuer do So is youre report of this councel slanderous still Read 4. Canonem concilâ—… Constantienfis The Reply Sarum IT grcueth you that I should say y â— councell decreed against christ But consider it a right ye shall find it Christ as ye know appointed the Communion vnder bothe kindes and commaunded his disciples to do y â— same as he had done it Therfore he that commauÌ„deth the contrary and that vnder the paine of heresy pronounceth opeÌ„ly against Christ. Ye call it an approued custome of the church Yet ye remembers Ciprians wordes that be alledged in your own decrees Christus non dicit ego sum consuetudo sed ego sum veritas that is to say Chryst saith not I am custum but I am the trueth But if custume might iustly preuayle agaynste an open and playne truethe I praye you where was youre Communyon vnder one kynd euer at any tyme sence the beginning of the world allowed for a generall customeâ—… Or being but a particuler custoÌ„ as it is and that receiued onely oâ—… your selse in what generall councel was it euer allowed Ye say your own ordinaunces may not be broken without y â— anthority of a general Councel And dare ye without any suche authority only vpon a vain and particuler custome to break the vniuersall ordenaunce of Christ Ye saye men are not to be iudged heretikes that withstaÌ„d your order herein but onely to be in a wrong opinion Here I se that ye and your brethren agree not in iudgemeÌ„t both together And therfore ye shall the lesse marueile yf we disagree from you mistrust you both For Hossius a doctoure of your syde is not afrayed to call it heresy and sacrilege his words be plaine Nunc haeresin profert séque pollicetur ostensurum omnes esse impios qui vtriusque speciei coÌ„munionem laicis denegaÌ„t And again An autem idem in regno tuo factuÌ„ non vidimus vbi Calix per summum sacrilegium vsurpatur And agayn vellem autem vnam mihi terram aliquam ostendi vbi priuata libidine calix vsurpari coeptus est in quanoÌ„ è vestigio multae sint aliae quideÌ„ horribiles haereses consequute Thus to do that thinge that Christ and his Apostles and all the olde fathers did in the primitiue Churche without exception this doctour concludeth it to be an horrible heresy And if it were taken for no heresye as ye saye it was not then was your Councell to muche to blame that gaue so cruell sentence againste the people of Bohema for that they thought it necessary to vse both kindes accordingee to the institucion of Christ and pronounced thus against them Tanquam Haeretici arcendi sunt For yf they take them for no heretikes â–ª they did them great wrong to punishe them as heretikes And yet is your doctour 〈◊〉 to muche to blame to condemne any thing for heresy without any word of God and speciallye without the authority of any olde doctor or any generall councell Ye ask me what text I caÌ„ bring forth
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
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
that agree not in doctryne with you â–ª are not the Quenâ—…s frendes whyche ye gather by pour owne syde in Quene Maries râ—…ygne But I neuer brake aâ—…ity with any man for dissent 〈◊〉 râ—…ligion I â—…epe still my olde frendes be theyr religion good or bad The reply Sarum TO the first part therof I wyll not saye so muche as â–ª I were able God sone confounde al them that be or shal be otherwise If ye loue your frendes notwithstandinâ—…e theyr religion ye are more â—…itable then sume of your brethren For ye remember how vnfreÌ„dly sume of you haue vsed their frends onely for dissent in religioÌ„ onlesse perhaps ye will say ye imprisoned thâ—…m and burnte them euen for very loue ¶ Sarum YE suppressed ye saye your first letters for that they were to sowâ—… That had bene all one to me for sowre wordes are not inought to quailâ—… the trueth Howbeit to my knowledge I gauâ—… you no ill wordes to encrease that humour But if ye striue stil agaist nature as ye say ye haue done nowe conquere the reast of your affections to I doubt not but we shall sone agree ¶ Cole AS though mynâ—… affection only caused me to dissent from you in religion Whiche argument may 〈◊〉 you well in Rhâ—…torike but no where els I wene The reply Sarum WHen ye shal bring me any such authority as I haue required of you wherfore ye should dissent from vs in these pointes then wil I graunt ye dissent not only for affection If ye be able to bring norhing I truste ye will pardon me to saye as I saye This argument ye saye woulde serue me in rethorike no where els Thus ye wryt to make youre reader belâ—…e as ye haue reported in places that the grounde of my Sermons is rhethorike and not diuinitye Wherein ye were sumwhat to blame for your so light cre dit For if ye had heard me youre selfe as ye neuer did I thynke ye might haue hard sumwhat els theÌ„ rhetorike But it appeareth ye huÌ„t very narowly for faultes y t accoÌ„pt learning for a fault If I wer skil full in rhetorike as ye woulde haue me appeare onelye to discredite me with the people yet can I not vnderstande wherefore that thing shoulde be so faultye in me that was sumtymes commendable in S. Augustin in saint Chrisostome in saint Hierom in Arnobius in Lactantius in Cypryane in Tertullian and in many other olde godly fathers for all these as ye know were great rhetoriciaÌ„s But as in the boke of the kinges the Assyrians when they were ouerthrowen by the Iewes cried out Dii moÌ„tium sunt dii illorum the gods of the hils be theyr gods as though Siluanus or Pan or Faunus had conquered them and not the true lyuing God of Israell Euen so ye at this tyme after ye see your selfe scattered and put to flight cry out it is rhetorik and eloquence that hath ouerthrowen you and not the force of the gospel of Iesus Christ Likwise was Porphirius woÌ„t to say that S. Paule perswaded so farre and won so many to the faith of Christ not for that he had any trueth of his side but only for that with his eloquence and other subtility he was able to abuse the simplicity of the people But alas smal rhetorike wold suffice to shew how little ye haue of your syde to alledg for your self ¶ Sarum HEre I leue putting you eâ—…tsones in remeÌ„brauÌ„ce y t being so oft so opeÌ„â—… desired to shew forth one Scripture or one allowed example of the Primatiue church or one olde doctour or one auncient councel in the matters before named yet hetherto ye haue kept back and brought nothing And that if ye stande so still it maye well be thought ye do it conscientia imbecillitatis For that ther was nothing to be brought ¶ Cole This place is aboue answered The Reply Sarum Douâ—…tles by sayiÌ„g nothing as all the reast ¶ Cole NO we forasinuche as ye make this a great foundation against vs that we varye from the Primitiue church and therfore Make simple soules wene that we were in the wronge syde here I praye you shewÌ„e me youre opinion whether we are bounde to do all thinges whyche we fâ—…nde by sufficient authority were in 〈◊〉 in the Primitiue Church And because ye shall not be herein squemiâ—… I shall here my selfe begin to shew you mine I 〈◊〉 of the pinion that the councell of Constance was in this matter I thinke it an errour I am bouÌ„d to do as the Primitiue Church did Where the 〈◊〉 customaâ—… vseth the â—…ontrary I 〈◊〉 an example and no bonde I dâ—…ny not but these examples were to be folowed and not to ye broken at euery mans wyll and pleasure vntill by coâ—…en assent other order were â—…aken But if ye seke olde wryters and find me that the church this sixe hundred yeares obâ—…rued 〈◊〉 many thinges which were praciysed and accoÌ„yâ—… for good holesome and holy in the Primitiue church and therebâ—… 〈◊〉 vs in error this were a wrong 〈◊〉 For the church of Christ hath his childhod his manhod his hoarheares and as to one man that is mete to 〈◊〉 in one age is not mete for him in another So where manye thinges requisire and necessary in the Primitiue church which in our dayes were lyke to do more harme then good This is no new 〈◊〉 phantasy but 〈◊〉 1100. yeares ago by 〈◊〉 〈◊〉 morose without reproch I shewed you and read you the place at 〈◊〉 as ye may 〈◊〉 and it were to long to make rehearsall of 〈◊〉 wordes here We might by taking contrary opinion herin 〈◊〉 led to thinke we ought to receâ—… the Sacrament euermore after supper and not â—…astinge But S. Augustin sayth that Christ 〈◊〉 thys to his church to take order how and in what sort the Sacramentes should be receyued and vsed Wherin he sayth it is a marucâ—…ous insolent kind of mandnes to 〈◊〉 that which is receyued in the church where the custome is not against an â–ª commaundement in Scripture S. Peter cauâ—…ed as Damasus saith a commaâ—… that 〈◊〉 womaÌ„ should come 〈◊〉 to the churche S. 〈◊〉 〈◊〉 order that the 〈◊〉 shoulde haue al thinges in commen and so liue 〈◊〉 as in the late reformed order of Saint Benets munkes doth most godly appeare And not many yeares sence the same order in all Cathedrall Churches was obscrued Yet I wene it were an erroure to holde of necessity it should be so still Or to say the church were in an errour because it hath suffered a contrary custume to creâ—…e in Then if the 〈◊〉 of the church maye break thaâ—… was in the Primitiue church commaunded it is lesse offence to leaue vndone that was at the beginning practised and no commaundement geuen for other to folow the same Thus much I thought to put you in remembraunce of for such matters as ye touche in 1. 7. 42. 43. nombers The Reply Sarum IN the conclusion ye take greate aduaÌ„tage
But if any one man begaÌ„ it first so another why did not y â— Priests and Bishops then speake against it Why did they suffer one singular man only vpoÌ„ a singular phaÌ„sy to breake the general order y t was geuen by Christ obserued by generall consent through the hole church â—…fit it had beÌ„ staid at the first in one it had neuer past afterward to so many â—…f it be a wickednesse as ye say for one man of his own vain phaÌ„sy to alter the general order of the whole church then ye see euen by Steuen Gardiners confession y t your generall coÌ„sent wherunto ye lene so much proceded at the first only of wyckednes And being so ye remeÌ„ber ye haue a rule in your own lawe Quae à principio malè inchoata fuit institutio temporis tractu non conualescit that is the thing that was naught at the beginninge can not be made good by processe of tyme. O master doctour let vs laye asyde all selfe will and contention and haue recourse onely vnto the trueth that God hath reueyled to vs in his holy worde For therby shall ye be able to knowe whether y â— church do right or no. And therby shall ye be able to reforme her â–ª if she happen to do amisse â–ª For it is possible the church may erre but it is not possible the Scriptures may erre And the Scriptures of God haue authority to reforme y â— churche but I neuer hearde y â— the church hath authority to reforme the Scriptures Thus Christ reformed the errours of the churche in his tyme brought in by the Scribes Pharisees and said vnto them ScriptuÌ„ est Thus S. Paule refourmed y â— Corinthians for misusing the holy communion in his tyme and tolde them Quod accepi à Domino hoc tradidi vobis I deliuered you that thing that I receiued of the lord Thus the olde father Ireneus to stay the erroures of his tyme bad the parties haue a recourse to the most auncient churchs froÌ„ whence religion sprange fyrst Thus saith Tertullian to redresse he errors of his tyme. Hoc coÌ„tra omnes Haereticos praeiudicat id esse veâ—…um quodcunque primum id esse adulterum quodcunque posterius This saying sayth the preuayleth against all heretikes y t the thynge that was fyrste ordeyned is to be taken for true and whatsoeuer was deuised afterwarde is to be taken for false Thus saith S. Hierome of the abuses of his tyme. Quae absque testimonio scripturarum quasi tradita ab Apostolis asseruntur percutiuÌ„tur malleo verbi Dei The thigs that are fathered vppon the Apostles haue no testimonye of the Scriptures are beaten down 〈◊〉 the hammer of gods word Thus saith S. Ciprian to stay the schismes and sectes of his tym Hinc Schismata orâ—…tur quia caput non quaeritur ad fontem non reditur caelestis magistri praecepta non obseruantur Hereof springe Schismes and diuisions for y â— we haue no recourse to the first institutioÌ„ and go not backward to the spring and kepe not the coÌ„maunments of the heauenly maister Thus saith S. Augustin to refourme y â— errours of his tyme Nâ—… audiatur hoc ego dico hoc tu dicis sed haec dicit Dominê° Ibi quaeratur Ecclesia Let not these wordes be heard betwene vs thus say I or thus say ye but thus saith y â— Lord. And there let vs seke for y â— churche of God Thus saith S. Ciprian Si ad diuâ—…nae traditionis caput origineÌ„ reuertaris cessat omnis error humanus If ye wil retourne to y â— head and beginning of Gods ordinauÌ„ce all erroures of man wyll sone geue place Theodosius the Emperour pronounceth that they onely are to be taken for Catholik y â— folowe the doctrine that Peter deliuered at the first to the churche of Rome and so examined he the matter by the originall Wherfore it standeth you nowe vpon to proue that your pryuate masse your communioÌ„ vnder one kynde your prayers in an vnknowen tong and your Supremacy was deliuered at the fyrst by Peter to the churche of Rome or els to confesse that these things be not Catholike To conclude lyke as the errors of the clock be reueiled by the constant course of the sonne euen so the errours of the churche are reueiled by the euerlastinge and infallible worde of God But to say as sum of you haue sayd the church is the only rule of our faith whatsoeuer God saith in is worde she can neuer erre is asmuche as if a man woulde saye howe soeuer the sonne go yet the clock must neds go true For gods trueth is an euerlastinge trueth hangeth not vpon the pleasure or determinacion of men but beynge once true is true for euer God open the eies of our hartes that we may se it and reioyce in it that the trueth may deliuer vs. Thus much I thought it good to say to your letters before my de parture hence not for y â— I knewe precisely they wer yours but only because they bare your name If ye thinke I haue bene sum what long specially youre answeres being so short ye shall remember that a little poison requireth oft times a great deale of Triale Here once agayne I conclude as before puttyng you in remembraunce that thys longe I haue desyred you to brynge forth sum sufficiente authoritye for proufe of youre partye and yet hetherto can obtein nothing Which thinge I muste nedes nowe pronounce symplye and playnlye because it is true wythout if or and ye do Conscientia imbecillitatis because as ye knowe there is nothynge to be brought All these thynges considered if I might be so bolde with you I would say frend ly to you as S. Augustin saith to S. Hierome Arripe seueritatem Christianam cane palinodiam 18. Maye 1560. Iohn Sarum The copie of a Sermon pronounced by the Byshop of Salisburie at Paules Crosse the second Sondaye before Ester in the yere of our Lord. 1560. whervpon D. Cole first sought occasion to encounter shortly set forthe as nere as the authour could call it to remembraunce without any alteration or addition TERTVLLIANVS Praeiudicatum est aduersus omnes haereses id esse verum quodcunque primum id esse adulterum quodcunque posterius ¶ This is a preiudice against all heresles that that thinge is true what soeuer was first that is corrupt whatsoeuer came after Concilium Nicenum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mores antiqui obtineant THE COPIE OF a Sermon pronounced by the Bisshop of Salisbury at Paules Crosse the. ii Sondaye before Ester in the yeare of our Lord God 1560. Wherupon D Cole first sought occasioÌ„ to encouÌ„ter shortly set forth as nere as the authoure could call it to remembraunce without any alteration or addicioÌ„ 1. Cor. ii Ego accepi a domino quod et tradidi uobis quoniam Dominus Iesê° in qua nocte tradebatur accepit panem c. I haue receyued
they to whom the authority of the olde doctours the authority of y â— primitiue Churche the authority of the scriptures the authority of Christ himselfe semeth lyght not greatly worth the hearing Loth I am here to rip vp to open vnto you the high misteries secretes of theyr learning the force strength of theyr reasons Yet at this tyme the importunitye of them forceth me so to do y â— after ye haue once taken aswel sum tast of theyr arguments as ye haue of ours ye may the better and more indifferently iudg of both And let not them y t priuilie and vntrulye fynd fault with our reasons be agreued if they heare openlye and truly sumwhat of their own And first to begin with the head marke ye well and wey this argument God made two lightes in heauen the greater lyght to rule the daye the lesse light to rule the night Ergo there be two powers to rule the world the Pope that resembleth the sonne and the Emperour that is farre lesse then he and is likned vnto the moone And howe muche the Emperour is lesse the glose declareth by Mathematical coÌ„putatioÌ„ saying y t the earth is seuen tymeg greater then the moone and the son viii tymes greater then the earth So foloweth it y t the Popes dignity is sixe and fiftie tymes greater then the dignitye of TheÌ„perour This is an argumente of theirs vsed by Innocentius tertius vnto the Emperour of Constantiuople In principio creauit Deus coelum terram non in prineipiis God created heauen and earth in the beginning as in one not in y t beginnings as in many Ergo the Pope hath the souerainty ouer all kinges and Prynces This is an argument of theyrs vsed by Pope Bonifacius the. viii Extra de maioritate obedientia vnam sanctaÌ„ Cum transierit ad Dominum tolletur velamen That is when the infidel shal cumme to Christ y â— veile of darknes shal be taken from hys hart Ergo he y t becumeth a priest must shaue his crown This is an argument of theyrs to be founde in Isidorus There is but one oâ—…ly God Ergo al nations throughout the worlde must prayâ—… to hym in one touÌ„g This is an argument of theyrs made by Gerson sumtyme chauncelour of Parise Ecce duo gladii hic Beholde here be two swordes Ergo the Bishop of Rome hathe power of boothe sweardes both spirituall and temporall This is an argumente of theirs vsed by Bonifatius y e. viii Extra de maioritate obedientia as aboue The Bishop of Rome graunteth out pardoÌ„s Ergo there must nedes be a Purgatory This is an argumente of theirs vsed by Iohn Fisher Bishop of Rochester Euntes docete omnes gentes Go teach all nations And againe Quam speciosi pedes euangelizanrâ—…um pacem euangelizantiuÌ„ bona O how bewtiful be the feet of theÌ„ y â— preach peace of them that preach good things And again â–ª Calciati pedes in preparationem Euangelii pacis Hauing your fete shod to the preparation of y e Gospell of peace Ergo the Bishop must weare purple sandales Aspergam super vos aquam mundam I wil sprinclevpoÌ„ you cleane water Ergo the priest must spriÌ„kel the people with holy water Sine me nihil potestis facere Without me you can do nothing Ergo the Bishop onely must consecrate the churche no man els All these with a number more of the lyke be theyr arguments vsed by Willian Durand in his Rationali diuinorum But let vs cumme neare se the arguments Wherupon the Masse is builte Nolite sanctuÌ„ dare canibus Geue not holy thinges to dogs Ergo the priest at Masse other where maye noâ—… speake to y e people but in a straâ—…g tong The title of Christes death was written vpon the crosse in Greke Hebrue Latin Ergo all comen prayers in the church must be vsed in one of the same touÌ„ges y â— is ether in Greke or in Hebrue or in Latine These argumentes haue ben vsed by manye deuised first as may he thought by Master Eckius Christ was buried in a shroud of linneÌ„ cloth Ergo y e corporâ—…ll must be made of fyne linneÌ„ This argu ment may be found in Syluester Many of the lay people haue the palsey many haue long beardes Ergo they must all receyue the coÌ„munion vnder one kinde This is a commen argument vsed in maner by all them that haue wrytten in this behalf Petra erat Christus Christ was the rok Ergo the altare must be made of stone Domini est terra plenitudo eius The earth is the Lordes and the fulnes thereof And veritas tua in circuitu tno Thy truth is in thy compasse The money for whiche Iudas solde Christ was rounde Ergo the host or the sacramentall bread must be round Calix aureus Babilon in manu mea Babilon is a cup of gold in my hand sayth the Lord. Ergo the chalice must be of siluer or gold This is an argument of theirs vsed by M. WilliaÌ„ Durand When Uirgil saith Câ—… faciam vitula he vseth facere for sacrificare That is he vseth thys word doing for this word sacrifycing Ergo when Christ said to his disciples Hoc facite in meâ—… memoriam Do this in remembraunce of me he ment sacrifice this in the re meÌ„braunce of me This argumeÌ„t is fashioned out by M. Clitouey And to be short the Angel loked into the graue Ergo the priest must take of the paten and loke into the Chalice Pilate washed his hands before the people Ergo the priest must likewise wash hys hands when he is at Masse Iudas kissed Christ Ergo the yriest must kisse the altare The thefe on the crosse repented hymself of hys wicked lyfe Ergo the priest at masse must fetch a sigh knocke his breast These and other lyke be theyr reasons And who so listeth to se them may fynd them other more as good as these in Wylliam Durand Nowe good people iudge ye in your conscience indifferently vs both whether of vs bringeth you the better sounder arguments We bryng you nothing but Gods holy word which is a sure rocke to builde vpon and will neuer flete or shrynke And therfore are we able truly to saye with saint Paule Quod accepimê° Ã Domino hoc tradidimus vobis We haue deliuered vnto you the same thinges that we haue receyued of the Lorde For concerninge the last matter that I promised to touche it cannot be denyed by any man be he neuer so wilfull but Christe in his last supper ordeyned a coÌ„munion shewed no maner token of a priuate Masse as may plainlye appeare both by the wordes y t he spake and also by the order of his doings For he toke the breade brake it deuided it and gaue it to his disciples and sayd Drinke ye all hereof not vnto one alone but vnto the whole He said farther by way of charge