The olde doctours holy fathers of the church s. Ciprian S. Chrisostom s â–ª Ambrose S. Hierom s. Augustin others that receiued the sacrament at the Apostles hands and as it may be thought continewed the same in suche sort as they had receiued it neuer make mention in any of all theyr bokes of adouring or worshipping of the sacrament It is a very new deuise and as it is well knowne came but lately into the church About thre hundred yeres past Honorius beynge then Bishop of Rome commaunded the sacrameÌ„t to be lifted vp the people reuerently to bow down to it â–ª After hym Urbanus the fourth appointed a holy daye of Corpus Christi and graunted out large pardons to the kepers of it that the people shuld with better wyll resorte to the churche and kepe it holy This is the greatest â—…ntiquity of the whole mater aboute tâ—…re hundred yeares ago it was firâ—…e found out and put in pracâ—…ise But Christ and his Apostles the hoâ—…y fathers in the primitiue câ—…urche y â— doctours that folowed them and other learned and godly meÌ„ what soeuer for the space of M. cc. yeres after Christ neuer heard of it Once again I say for the space of M. cc. yeres after Christes ascension into heauen this worshipping of y â— sacrameÌ„t was neuer known or practised in any place within y â— who le catholike churche of Christ throughout the whole world But after it was once receyued put in vse and the people began to worship the sacrament w t godlye honour the learned men schole doctours that then were sawe it coulde not stande withoute great daunger coÌ„fessed that the ignorant sort therby might sone be led into idolatry Marke I beseche you what I say for I know vnto sum men it semeth not possible y t there may be any kind of daunger in worshipping the sacramente of Christes body And therfore sum haue alledged Saint Augustius words in this behalfe Nemo maÌ„ducat nisi prius adoret No mon eateth Christes body but first he doth worship it And agayn Non peccamus adorando sed magâ—…s pâ—…caremus non adorando 〈◊〉 offende not in worshippinge the fleshe of Christ but 〈◊〉 we shoulde offence if we shoulde not worship it But in dede the schole doctours and learned men sawe there might be daunger in worshipping the sacrament and therfore gaue warning of it Ioâ—…n Duns and william Durand say thus if there remayned the substaunce of bread after consecration the people would therof take occasion of Idolatry and in steade of Christes bodye woulde geue godly worship vnto y â— bread And therfore they thought it best to remoue away the bread â–ª and to bring in transubstaÌ„tiation a word neâ—…ly deuised â–ª neuer once herd or spoken of before the councel of Laterane holden at Rome in the yere of our Lorde M. ccxv But the olde doctours fathers which fyrste planted the churche and to whome more credit is to be geueÌ„ wryte plainlye that in the sacramente after consecration there remayneth styll very bread wyne in nature and substaunce as before And to alleadg one or two in stead of many Saint Augustine sayeth in a sermon ad infantes Quod videtis in mâ—…nsa panis est That thynge that ye see vpon the table is bred Gelasius also sayth in lyke sort Non desinit esse substaÌ„tia panis vel natura vini sed maneÌ„â—… in suae proprietate naturae It leaueth not to be the substaunce of bread or the nature of wyne but they remayne in the propertie of theyr own nature Theodoretus and olde doctour of the church likwyse saith Christus ea sy mbola quae videntur cor poris sanguinis sui appelatione honorauit non naturam transmutans sed naturae adiiciens gratiam Christ saith Theodoretus honoted the bread aâ—…d wyne which we see with the names of hys bodye and bloud not chaunging the nature therof but vnto the same nature ioyninge his grace I knowe not â–ª what maye be more clearlye 〈◊〉 Saint Augustin sayth it is bread Gelasius saith it leaueth not to be the substaunce nature of bread and wyne Theodoretus sayth Christ honoured the bread and wyne with the natures of his body and bloud â–ª but yet chaunged not theyr nature â–ª Thus the olde godly bishops and fathers of the churche acknowledge and affirm that bread remayneth in the sacrament after coÌ„secratioÌ„ But Duns and Durand and sum others of y â— yong fathers and doctours say if the people worship the sacrament and bread remain then must they nedes be in great daunger of idolatry Wherfore we may wel conclude of them both for as much as it is cleare by the olde doctours y â— bread remaineth that the people resortinge to the masse and therâ—… worshipping the sacrament must nedes be in daunger of idolatrye Fartherthey say Idolatry may be done to y e sacrament if a man happen to worship the accidents of the bread that is to say y â— whitenes or rouÌ„dnes or other such outward fourmes or shewes of breade as he seeth with his eye and geue the honoure vnto in y t stede of Christs body O miserable people y t thus is lead to worship they know not what For alas how many of theÌ„ vnderstandeth these distincâ—…ions or care for them how many of theÌ„ vnderstand after what sorte accidentia may be sine subiecto or how whytenes is founded in the sacramente or what is the difference betwene substantia and accidens Or what priest when he went to masse euer taughte the people to knowe these thynges to auoyde the daunger Undoubtedlye I could neuer yet perceyue by any readinge eyther of the scriptures or els of other prophane writings but that y e people of all ages hath euer more ben redier to receyue idolatrye then to learne y e distinctions and quiddities of Logike or Philosophye Thus we see euen by the confession of Duns Durand other theyr owne doctours that he that goeth to the masse worshippeth the sacrameÌ„t onlese he be learned and take good hede maye soone commit idolatrye The doctrine of it selfe is newe y e prosite of it such as the churche of god for the space of twelue hundred yeares was well hable to be without it The ieopardy of it great and horrible scarcely possible to be auoided I speake not these thinges good bretherne to thentente to spoyle Chryst of the honour that is due vnto hym I knowe and confesse that Christes blessed body is most worthy of al honour I know 〈◊〉 the flesh of the son of God is not therfore the lesse honourable because it is now become glorious and sytteth in heauen at the right hand of God his father The body of Christ sitting aboue al heaueÌ„s is worshipped of vs beynge here beneath in earth Therefore the priest at the Communion before he enter into y â— holy misteries geueth warninge vnto the people to mount vp wyth theyr mynds into heauen
require you to no greate paine one good sentence shal be sufficient You would haue your priuate masse the Bishop of Romes Supremarie the Commen prayer in an vnknowen tongue and for the defence of the same ye haue made no sinal adoo Me thinketh it reasonable ye bryng sum one authoritie beside your owne to auouche the same withall Ye haue made y â— vnlearned people beleue ye had al the Doctours al the CouÌ„celles fiften huÌ„dred yeres on your side For your credites sake let not all these great vauÌ„ts come to naught Where ye say ye are in place of a learner and gladly cum to be taught you must pardon me it semeth very hard to beleue For if you were desirous to learne as you would seme ye would cum to the Church ye would resort to the lessons ye would abide to hear a sermon for these are the Scholes if a man list to learn It is a token the scholer passeth 〈◊〉 for his Boke y e wil neuer be brought to Schole Ye desyre ye may not be put of but y t your suit may be considered And yet this half yere long I haue desired of you of your bretheâ—… but one sentence and still I know not how I am cast of and can get nothing at your handes You call for the speciall proufes of our doctrine whiche would require a whole Boke where as if you of your part could vouchesaue to bring but two lines the whole matter were concluded Yet lest I should seme to flie rekening as ye do or to folow you in discourtesie I wil perfourme sum part of your request although in dede it be vnreasonable Agayust your new deâ—…se of traÌ„substantiatioÌ„ besides many others whom I wil now passe by ye haue the old father doctour Gelasius whose iudgement I beleue ye will regarde the more bicause he was soÌ„time bishop of Rome which See as you haue taught can never 〈◊〉 And is alleaged in the decries his wordes be plaine Non desinit esse substantia panis natura vini It leaueth not to be the substance of bread and the nature of wine But to auoid this authoritie sum men of your side haue ben forced to expound these words in this sorte Non desinit esse substantia hoc est non desinit esse accideÌ„s It leaueth not to be the substaÌ„ce of bread y t is to saye it leaueth not to be the accidence or the fourme or the shape of Bread A very miserable shift Euen as right as the Scholie expoundeth the Text. Dist. 4. Statuimus id est abrogamus Yet doctor Smith of Oxford toke a wiser way For his answear is that Gelasius neuer wrote those wordes and that they hange not together and that there is no sence nor reason in them Here haue you that after the coÌ„ secration there remaineth the sub stance of bread and Wine Now bryng ye but one doctour that will say as ye saye that there remayneth only the accidentes or shapes of bread and wyne and I will yelde As touching a priuate Masse Gregorie saieth in his dialogues that before the time of the CoÌ„munion the Deacon was â—…oute in his time to crie vnto the people Qui non communicat locum cedat alteri who so will not receaue the Communion let him departe and giue place to others To breake the ordinaunce of Christ and to communicate vnder one kinde only your own doctour Gelasius calleth it SacrilegiuÌ„ And Theophilus Alexandrinus sayeth Si Christus mortuus fuisset pro Diabolo non negaretur illi poculum sanguinis â—…f Christ had died for the Deuil the cup of the bloud should not be denied him That the CoÌ„men prayers were vsed in the commen tongue you haue S. Basil S Hierome S. Augustin S. Chrisostome Saint Ambrose and the Emperour Iustiniam the places be knowen You see I disaduantage my self of many thinges that mighte be spoken For at this present I haue no leisure to write Bokes Now must I needes likewyse desire you forasmuche as I haue folowed your minde so far ether to bryng me one olde doctour of your side or els to giue vs leaue to thinke as the trueth is ye haue none to bryng You desire vs to leaue 〈◊〉 agaynst you and no more to 〈◊〉 so 〈◊〉 with you in the pulpittes O maister Doctour call you this vnmercifull dealyng when you were in authoritye ye neuer coulde call vs other then â—…tours and heretiques and yet besides all that vsed our Bodies as you know We only tell the people as our 〈◊〉 is that you withstand the manifest trueth and yet haue nether Doctour nor Councell nor Scripture for you and that you haue shewed such extremitye as y â— like hathe not ben sene and nowe can giue no rekenyng why Or if ye can let it appeare You saye our doctrine is yet in doubt I answere you to vs it is most certein and out of all doubt But if you for your parte be yet in doubt reason and charitie would ye had bene quite resolued out of doubt before ye had dealt so vnmercifully for it w t your brethern You are bound you say may not dispute yet god be thaÌ„ked you are not so bound as ye haue bouÌ„d others But I wold wish y t Quenes maiestie wold not only set you at 〈◊〉 in that behalf but also commaunde you to shewe your groundes But when ye were at liberty â–ª and a free disputatioÌ„ was offred you at Westminster before the Quenes most honorable couÌ„cel the whole estate of y â— Realm â–ª I pray you whether parte was it that then gaue ouer And yet theÌ„ you know ye were not bound Ye say ye remayne still in the faith ye were baptised in O good maister doctor stand not to much in that point You knowe ye haue alreadie for saken a great number of suche thinges as were thought necessarie wheÌ„ ye were Baptised and yet be sides that how many times haue suÌ„ of you altered your faith within the space of twenty yeares Remember your self who wrote the Boke A. De vera obedieÌ„ â–ª tia against the Supremacie of Rome B who commended it with his preface C who set it forth with solemne Sermons D who confirmed it with open othe You haue ecclesiam Apostol â–ª cam ye saye and we haue none Nowbeit in all these matters that we nowe entreat of we haue as you know must needes confesse the olde doctors church the auntient Councelles Church the Primitiue church S. Peters church S. 〈◊〉 Church and Christs Church and this I beleue ought of good right to be called the Apo stelles Churche And I 〈◊〉 mutch that you knowing ye haue none of all these yet should say ye haue ecclesiam Apostolicam Where ye say ye make no innouation it is no marueile for in manner all thinges were altered afore to your hands as may most â—…uidently appear by all these matters that be nowe in question betwene vs wherin ye
hys collecte And at the ende thereof the whole people by y e masse boke are taught to say AmeÌ„ The priest saith the Lorde be with you the people by y e masse boke is taught to answer And with thy spirite The priest saith lift vp your harts the people by y e Masse boke shuld answere we lyfte them vp to the Lorde The priest turneth him to the people saith Orate prome fratres sorores Pray for me brothers sisters And by the verye order of y â— masse boke y e peple shuld know what he saith and at his request shuld pray for him Herby we se y t what soeuer praters be vsed about the ministration of the sacrament ought to be the commen requestes of all y â— people Therfore saith Iustinus an olde godly father a holy martyr Vbi gratias egit praepositus vniuersus populus acclamat Amen That is wheÌ„ the priest hath geuen thanks y â— who le people say Amen And ChrisostoÌ„ likwyse saith Ne mireris si populê° in mysteriis nostris cum sacerdote colloquatur Marueile not sayth Chrisostom though the people and the priest in our misteries talke together For in the commen prayers that be vsed about the ministration the priest and the people both in voyce hart shoulde ioyne together And wheÌ„ the priest hath once done the consecration the people should at his hand receiue the communion the Masse boke it selfe biddeth him to breake the breade in three parts And therof haue idle heads of late lym phansied out many misticall follies as though one parte therof were offred for them that be in heauen the other for theÌ„ that they saye be in purgatorie The third for them that be alyue These be fantasies and very folies wout any grouÌ„d ether of the holye scriptures or of the doctors or of the olde catholik church But in very dede the breaking and diuiding of the bread is a remainent of the true and the olde communion that was in vse in the tyme of the doctoures of the church and of the holy catholike fathers For to that end the bread is broken that it may be deuyded amonge the people And therfore the supper of the Lorde is called Fractio panis that is the breaking of breade Moreouer the priest by the Masse boke is taught to saye Accipite edite Take ye eate ye And habete vinculum charitatis vâ—… apti sitis sacrosanctis mysterâ—…s That is haue ye the bond of charity that ye may be mete for y e holy misteries And to whom shall we thynke the priest speaketh these wordes It were to vaine a thyng for him in the open congregation to speake to him self and specially in the plural nuÌ„ber Yet were it a great deale more vayne for hym to speake the same wordes to the breade and wyne and to say vâ—…to them Take ye eate ye or haue ye the bande of charitie that ye may be meete for the holye misteryes Therfore it is euident that these words shuld be spoken to the people And that in suche sort as they might well vnderstand them and prepare theÌ„ selfe to the coÌ„munion And to conclude the priest by his own Masse boke is bidden to say these words immediately after the. Agnus Dei Hec sacro sancta coÌ„mixtio consecratio corporis sanguinis domini nostri Iesu Christi fiat mihi omnibus sumentibê° salus mentis corporis That is to say this commiâ—…tion and consecration of the body and bloud of our Lorde Jesus Christ be vnto me and to al that receiue it health of body soule Thus in the masse boke it self which as I said afore is the verye rule and direction of the Masse if it were vsed accordingly we fynde a Communion for the whole congregation to reteine together no priuate masse Perhaps there may be sum that wyl say we graunte these things be spoken of the coÌ„munion in the old doctors but there be as many thinges or 〈◊〉 spoken by them of the priuate masse and all that you dissemble and passe by I knowe such replies haue bene made by diuerse But good bretherne I wyll make it plaine vnto you thorow gods grace by y â— most auÌ„cieÌ„t wryters that were in and after the Apostles tyme and by the order of the first primitiue church that then there could be no priuate masse and that who so would not communicat with the priest was then commaunded out of the congregation In the canons of the Apostles there is a decree made against al suche as would be present at the communioÌ„ and yet not receyue the sacrameÌ„t The words be these Fideles qui in ecclesiaÌ„ ingrediuntur scripturas audiunt et communionem sanctam non recipiunt tanquam ecclesiasticae pacis perturbatores à communione arceantur That is suche christian men as come to the churche and heare the scriptures and receyue not the holy communion let them be excommunicated as men that disquiet the whole Churche Calixtus a Bishop of Rome not long after the Apostles tyme geueth out the lyke commaundement in y â— same behalf His words be these Peracta consecratione omnes communicent qui noluerint carere ecclesiasticis liminibê° sic enim Apostoli statuerunt sancta Romana tenet ecclesia That is when the consecration is done let euery man receyue the communion vnlesse he will be put of from the entry of the churche For this thyng haue the Apostles ordeyned the holy churche of Rome continueth the same S. Chrisostom vpon the epistle of S. Paule to the Ephesians sharpely rebuketh the people for refrainyng the holy Communion Thus he saith Nones dignus communione ergo nec precibê° Qua ratione preco dicit abite tu vero imprudenter perstas Thou wilt say saith s. Chrisostome that thou arte not worthye to receyue the Communion Then art thou not worthy to be present at the comen praiers The deacoÌ„ saith vnto you that will not coÌ„municate geat you hence and yet thou lyke an impudent man standest stil. S Gregorye in his dialogues shewed the maner of the CoÌ„munion in his tyme to the like purpose Diaconus clamat si quis non communicat exeat locum cedat alteri The deacon saith S. Gregory speaketh out a loud Who so will not communicate let him departe awaye and geue place to others This was the order of the olde tyme. The DeacoÌ„ gaue warning to the people Exeunto catechumeni Exeunto paenitentes Let such as be yong nouices in y â— saith go forth let such as are in theyr pe naunce go forth That they that might not communicat with the reast shoulde departe from the church not be present at the coÌ„munion And this order continued still vntill the tyme of S. Gregory which was sixe hundred yeares after Christ. Who was there theÌ„ that consecrated the bread wine and receyued altogether to hymselfe alone where then was the priuate masse where theÌ„ was the single
syde against theyr Princes But as I then neuer liked theÌ„ that drew their sword against their souerain eueÌ„ so now I pray god coÌ„fouÌ„d theÌ„ whosoeuer they be y t shal first begin the same What lawe ye ministred vs in those dayes I remit it vnto you that are a lawier But I am well assured ye shewed vs neither diuinitye nor humanitye But I pray you what law had ye to imprison sutche euen as had broken no lawe and so to kepe them in your cole houses in stokes and fetters with all extremitye and exueltye vntil ye had made a lawe for them and to do with them as Cyril saieth the Jewes did with Christ primum ligant deinde causas in eum quaerunt â–ª prius captuÌ„ habent quà m accusatum First they bind him fast saith Cyrill and theÌ„ they deuise matter agaiust hym They lay handes vpon him before any man accuse him What law had ye to burne the Quenes subiectes handes w t candelles or torches before they were condemned to dye by any law What law had ye to ascite a man to appeare peremptoriè at Rome within lxxx dayes and yet that not withstanding to kepe him still in prison in Oxforde and afterwarde for not appearinge at hys day at Rome to condemne hym there as obstinate Or what law had ye to put the same man to death against the expresse wordes of your own lawe after he had subscribed vnto you and was founde in no relapse I trust ye can say some what herein For that you being then a lawier and in commission had the execucion of y t law But I beleue when ye haue searched your bâ—…kes through ye shall fynde ye had not so much law as they that sayd Nos habemus legem secundum legeÌ„ debet mori Sarum WHere ye say our doctrine is yet in doubt I assure you to vs it is most certain and out of doubt But if ye for youre part be yet in doubt reason and charity would ye had been better resolued and qyut out of doubt before ye had dealt so unmercifully with your brethren ¶ Cole I Doubted more theÌ„ I do now ye geue me good cause to be well confirmed The reply Sarum THis is a faire shift of retorike when other help faileth you Euen thus the Pharises after they had ben loÌ„g in a mammering and in doubt of Christ at the last were fully confirmed and out of doubt and saied vnto him 〈◊〉 scimus te habere daemonâ—…um As if they shoulde then haue sayed vnto Christ as you say nowe to vs we doubted more before then we do nowe for nowe ye geue vs good cause to be well confirmed â–ª But if I haue confirmed you bringynge such proufes as ye are not able to answer how then thinke ye haue others cause to be confirmed at your handes that haue vsed suche extremity and yet ar able to bring nothing at all ¶ Sarum YE are bounde ye say and maye not dispute yet are ye not so bounde as ye haue bounde others But when 〈◊〉 wer at libertie and a 〈◊〉 disputation was graunted and offered at Westminster before the Quenes maâ—…esties moste honorable councell and the whole state of the Realm I pray you whether part was it that then gaue ouer And yet the ye knowe ye were not bounde onlesse it were to â—…lence because ye had nothing to say ¶ Cole AT Westminster we came to dispute were answered that there was non appointed wher we refused not to write neyther But when our boke could not be read as yours was we refused not vtterly to dispute but onely in the case if oure boke could not be suffered to be red as indiffereÌ„tly as yours was Now hardely weigh whether ye haue indifferently reported that we vtterly refused to dispute with you or no. The reply Sarum YE could not lightly haue gotten so many vntruethes together without sume stâ—…y Where ye saye ye were answered there was no disputation appointed at Westminster if I should aske you who made you that answer I rekeÌ„ ye would be to siek For I trust ye haue not yet forgotten that ye your selfe were the first man that began to dispute there that day spake there an whole houre together without interruption But I marueil ye say not that we of our part gaue you ouer and refused to dispute Ye say ye refused not to wryte your allegacioÌ„s and answeares as ye had promised to do and earnestly required it might be so and yet contrary to your request and promise ye could not begotten as ye know to writ one line Ye saye your boke could not be read as ours was yet ye knowe ye had no boke there to be read at all as we had As for the indifferent ordering and hearing of the matters I remit that to them that wer the orderers of it of whom ye can not in any wise complain but both your own and the hearers consciences must nedes accuse you The order of the disputaâ—…ion was that both partes shoulde the fyrst day bring in their assertion al in writing and that the nexte day eyther party should answer the others boke and that also by wrytig which was your own request as it wil apperre by your protestation sent to the councell in that behalfe The first day ye came without any boke at all contrary to the order taken and also as I haue sayd to your own request The second day ye refused to procede any father and stode onely vpon this point that onlesse ye might haue the last word ye would not disput For ye said whosoeuer might haue that wer like to discedere cum applausu for these very wordes two of your own company vttered in latin euen by the same termes as I do now Otherwise ye sayd ye would not dispute Which answer was so vain that not onelye y â— rest of the hearers but olso y â— Bishop that theÌ„ was of Yorke your own frend fouÌ„d faulte with it and was ashamed of it bad you procede In conclusion contrary to al meÌ„s loking for onely vpon your refusall the disputacion was sodenlye broken of And I am contente to stande to the iudgement of all the heaâ—…ers herein whether I haue reported indifferently or no. ¶ Sarum YE say ye remayne still in the faith ye wer baptised in O maâ—…ter doctour stande not to much vpon that point Ye know ye haue already forsaken a great number of thinges that were thought necessary when ye were baptised And yet besides that how many tymes haue sum of you altered your faith within the space of xx yeres Remeber wel your self who wrote the boke de vera obedientia against the supremacy of Rome Who commended it with his preface Who set it forth in solemne SermoÌ„s Who confirmed it with open othe ¶ Cole VVHat one thinge am I gone from ye saye muche and proue little Ye meane the 〈◊〉 Bishop of winchester who repented at the
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
priuat 67 Masse priuat fit to be vsed why 112 Masse priuate was non in the church for y â— space of 600 yeres after Christ 152. in no auncieÌ„t doctors 155 Masse caÌ„ not be priuate 167 b Masse book against priuate masse 155 Masses errour confessed by Pighius 81. b. Masse consisteth of four parts 130. it is sautie by the pa pists 〈◊〉 131 hath â—…ani abuses ibidem Masse nothing coÌ„fortable to the hea rers 134 Masse of a priest y ◠〈◊〉 a concuâ—…yn forbodden to be hard 97. b Men wemen children syng in the church altogether 69. b 〈◊〉 fyrst named when 170. b Mithridates stratagem 167. Montanus errour 109 N Name of God abused 126 〈◊〉 Negatiue holden in this controuersie by Sarum 7. b Negatiue rested one by Christ. 46. b Negatiue questioÌ„ leful to be rested on 14. b. holden by Gregory 15. b Negatiue impossible to be proued 98 Negatiue caÌ„ no law driue a maÌ„ to proue 40. b Non â—…uit 56 Nullum tempus praescribit regi 54. b O Obstinate parson who 13. 39. b OrdinauÌ„ces of god maye not be altered 107. deuysed by men maye be chaunged ibidem Organs must be in the churche why 113. b Originall synne in our â—…ady 97 P Papistes â—…roght nether script doct nor 〈◊〉 in 〈◊〉 Maries tyme 44. b Papistes are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. 13. b Papists reasons 46 Papists arguments 〈◊〉 147 Papists alter theyr faith 77 Papists vse 〈◊〉 〈◊〉 policie 166 Papists dowting 〈◊〉 the Pharisies 74. b Papist doctrin new and ours old 106 Papists may not be 〈◊〉 against 72. b Papistes persuade nowe gentle and mercifull dealing 72. b Paralogismus à non causa vt causa 41. b 42. b Paralogismus à secuÌ„dum quid ad simpliciter 〈◊〉 Pardons authoritie whens 119 Patriarches iii. tâ—… rule y â— church 96. b Peter said masse at â—…ome 169 b. Pigghius what he was 131. b Pigghius corrupter of doctors 63. b Pighius accused by D. Cole 87. b. defended by 〈◊〉 88 Policie of Mithriâ—…ates 166 〈◊〉 stamping 56. b Pope hath power ouer both swards why 148. b Pope hath the souerainty ouer al 〈◊〉 why 148 Pope is aboue the Emperour why 112. is head of the church why 112. b Pope and emperor compared to y â— sun and mone 147. b Pope aboue the coâ—… sel. 93 Pope inferiour to a generall counsell in D. Cols mind 91. b Pope maye no man iudge why 112. b. 113 Pope commits no simony why 113 Pope no head of the church 92. b Possession 52. b Possessores malae fidei 52. b. 55. b Prescription of a hâ—… dred yeres 52. b Praiers in y â— church must be in Hebrue Griek or Latin why â–ª 149 Praiers in a strauÌ„ge tung 108 Praiers in commun known tung 68 Praier in the vulgar tung commanded by God 110 Priest communicating for the people 168 Priests mariage 81. Priest maye be no maried man why 112. b Priest hath no pryuiledge aboue the people to receyue vnder both kinds 86 Priest muste shaue his 〈◊〉 why 148 Priest 〈◊〉 sorcerers 170 Prist must 〈◊〉 into the chalice why 150. b. must wash his hands kis the altar giue a sygh 〈◊〉 his brest c. 150. b 〈◊〉 churche who foloueth erreth 106. b Primitiue churches order lefull to be broken 108. b Primitiue church against the papists 59. b. an infaÌ„t 60 Priuat masse 67 Protestants haue no lerning 41. b prâ—…testants doctrin light and chyldish 146. b Protestants reasoÌ„s sound 150. b Proufssufficient are deduced out of on of the four principall grouÌ„ds of religion 12. b. 38 Proufs vsed by the papists 46 Proufs brought by papists in 〈◊〉 M. tyme. 44. b Purgatorye is certenly why 148. b R Reading of Sarum 60. b Reading of scripturs tormenteth y â— Deuel 71 Reason no defens for papists but onlilaw 45 b Reasons of the protestants chyldishe 146. b Reasons of the Papists 46 Reasons broght by papists in 〈◊〉 Ma. tyme. 44. b Reasons of the Papists very strong 111. b Reasons of extremitie vsed by the papistes howe then also haue ben answered 44. b Recâ—…gnizans 60 Recognizans is D. Coles clook 98. b. â—…orbids him not to dispute 99. nor to alledge approued doctours 99. b ReÌ„cognizans no let to D. Cole when he lift 105 Redres of the errors of the churche 121 Redres lefull in religion what maner 174 Reformacion lefull of what sort 174. b. Reformacion leful is only by the scriptures 116. 117. 121 Reformacion mâ—…e noon be had without general consent 114 Religion of the Papistes of such antiquiti as we may well obiect à prin cipio non fuit sic 49. b. Rhetorik ground of Sarums serinoâ—…s 130. commendable in the old Fathers 103. b Ridetur chorda c. 51. b Roabes of the masse from whens 170 S Sacrament if it may be abusâ—…d 126. 127. Sacrament must 〈◊〉 〈◊〉 with coÌ„diciâ—…n si ille consecrauerit 145. â—… Sacrament wourshiping perillous 144 SacrameÌ„t vnder on kind whâ—… 112 Sacrament 〈◊〉 for an other is heresie 169 SacrameÌ„ts may nether appointed nor altered by man 173 Sacrament look coÌ„munion Sacrifice of Christe dayly 169. b Sacriledge after â—…e lasius opinion 86 S. George a hors bak 66. b Sandals of Purple must a Bishop wer why 148. b Sarum burdened w t subscripcioâ—… 78 Sarum mistaks â—…e lasius perilously 62. b SaruÌ„s reading 60 b Scholers froward peruers 58 Scripturs reding 71 Scripture wresters 64. b Scripturs â—…aÌ„ not eâ—… 115. b Scripture no defens for Papistes buâ—… only law 45. b Scripturs councels nor Doctors haue the Papistes any 6 Scripturs onli to be â—…ed in the churche 97 Serpent abused 126 Seruice of y â— churche in comun knowâ—… tung 68 Simonâ—… can not the Pope commit if he would why 113 Sirâ—…es 59 Sâ—…tterer both in diuinitye also in logiâ—… is d. Cole 42 Sophisticacion a secunduÌ„ quid ad simpliciter 11â—… Sophisticacion à noÌ„ causa vt causa 42. b Stamping of PoÌ„pie 56. b Statuimus abrogamus 66 Steuen Gardiners reading 61. b. corrupting of doctors 64. falsifiyng of Ge lasius 65 Stratagem of Mithridates 166 Substantia accidentiuÌ„ 65. b Substantia subiectum accideÌ„s vnknown of the people 141 Supremacye atteÌ„pted by the Bishop of ConstaÌ„tinople 15 Supremacye of no necessitie why 50 b. of no antiquitie 50. b Supremacye of the Pope 93 Supremacye restored without scrip Doct. or counsell 45. b Sursum corda 142. b Syllogismus of â—… Coles makiÌ„g 47 T Talking against papisto 72. b Traitors that draw theyr swordes against their prince 73 Transubstantiation how it began and when 139. b Transubstantiation impugned 60. b Transubstantiation impugned wyth mor auncient reasons then defended 43. when the worde was â—…yrste hard of 43. b Transubstantiation ouerthrown 18 Treuth puts custum to sylens 53. b Treuth refused of suÌ„ in all ages 123. b Treuth vttered at vn ware by D. Cole and WestoÌ„ 44 b Trident counsell 81 Tung known in the church 68 TuÌ„g known to pray in no ceremonye to be chaunge â–ª 109. b TuÌ„g vnknown miet to be vsed why 111 b. 113. b Tung strauÌ„ge in the Tchurch 108 Tung strauÌ„ge must be vsed why 149 Tung vnknown in y â— church 133 Tung one in all nations to praye in why 148 V Vaâ—…ts of the papists of theyr doctours 167 Verò for verè a sore error 63 Vnderstanding of y â— praiers 70. b Vniuersal bishop 47 Vniuersall bishop against gospel and old canons 110â—… Vntreuths by heaps made by D. cole 75 Vulcanus honored of the Romains 96 W Wemen baptyz 108 Wemen sing in the churche together with men 69. b Wemens wils 58 b. Weston vttereth treuth vnwares 44 Wresters of script 64. b Wourshiping of the sacrament 137. b. a new deuis 138. it is daungerous 139 Z Zeal must be according to knoledge â–ª 176 Zeal for the people hath D. Cole noâ—… 101 FINIS ¶ Faultes escaped in the printing FOl. 6. line 19. rede for father farther fol. 7. line 10. rede we haue red fol. 21 line 12. rede content li. last rede couÌ„sell fol. 29. line 14. rede affectually fol. 30. line 13. rede pronounced fol. 35. line 16. rede by the. fol. 36. syde ii line â–ª 3. rede yours fol. 40. line 13. rede should fol. 5â—… line 2. rede negatiue fol. 53. line 7. rede graunt fol. 55. line 3. rede to be fol. 56. â—…yde ii line 15. 〈◊〉 foot fol. 64. line 20. rede dedit fol. 67. side ii li. 22. rede learned fol. 71. syde 2. line rede ye may fol. 76 syde 2. line rede farther foiio 105. line 3 â–ª rede to be broken line 14. rede so were fol. 116. line rede id esse fol. 118. line 15. rede triacle FINIS 〈◊〉 〈◊〉 Bonner Tonstall Cole And in maner 〈◊〉 the rest D. Cole coÌ„fesseth y â— no Bishoppe of Rome beâ—…ore Greâ—…ory that â—…s for the â—…pace of 〈◊〉 â–ª hundred yers â—…fter Christ. wolde euer take vpon him the title of vniuersal Bishop D. Oglâ—…throp De. Trâ—… libro 4. capi 14. D. Skot â—…d Fecâ—… 〈◊〉 * Boner * TuÌ„stal * D. Col. almost al therâ—… Extâ—… 〈◊〉 Maiorâ—…tate obedieâ—…tia Cap â–ª vnâ—… SaÌ„ctâ—… Innocentius dist 82. proposuisti 〈◊〉 〈◊〉 ConciliiÌ„s 〈◊〉 〈◊〉 〈◊〉 sub 〈◊〉 Conciliâ—… Basi. sub Eugeâ—… Conciliâ—… Rom. sub Siluestro The Canonistes â–ª 〈◊〉 〈◊〉 D. Colâ—… 〈◊〉 Westâ—…nster os 3. bili 3. Ad Hebidiam In LucaÌ„ Ca. 2. 4. De Maiori obed ca. 〈◊〉 in glos ibidem Esa. 52. Eâ—…e 6.