do this That is to say Practise this that I haue here done aud that in such fourme and sort as ye haue sene me do it S. Paule lykewyse when he sawe â–ª that the vse of the sacrament was growen to disorder y t euerye man toke his own supper priuately to himselfe that therby both the holy communion and also brotherly loue and vnity was dispised as it hath ben in the west part of the church now a great meany of yeares in this latter tyme he called them bak again to the beginning thereof to the institution of Christ as geuing theÌ„ therby to vnderstande that the sacrament cannot be better vsed then Christe himselfe vsed it This he saith Cum conueneritis in vnum locum non potestis dominicam caenam manducare vnusquisque enim praesumit caenam suam when ye resort together into one place ye caÌ„not eat y e Lords supper For euery one of you eateth his own supper afore hand Therefore he sayth vnto theÌ„ Alter alterum expectate Tary ye wait one for an other so receiue the holy communion altogether For this is it â–ª y t I deliuered vnto you and the same self thing I receyued of the Lorde Here haue I brefely shewed the disorder of the priuate masse by y â— fyrste institution of the sacrament and by the commaundement and authority of S. Paul Nowe will I by Goddes grace also declare and open the same by the examples and whole practise of the primitiue churche and by the auncient Dâ—…ctours and other learned fathers that followed after y e Apostles tyme for the space of sixe hundred yeares or more And I trust ye shall clearly se that for so long tyme there was no priuate masse in the catholike Churche of Christ in anye countrye or cost through oute the worlde For all the writers that were within the compasse of that tyme haue lefte behynde them witnesse sufficient of a CommunioÌ„ but not one of them all could euer tel vs of any priuat masse ClemeÌ„s who as they say was scholar to Saint Peter wryteth thus in an epistle to S. Iames. Tot in altare holocausta offerantur quot populo sufficere debeant Let there be so many hostes offred vpoÌ„ y â— altare as may be sufficieÌ„t for y â— people to receyue Dionysius an auncient writer and as sum haue thought disciple vnto S. Paul although the contrary may appeare plainly by hys own wordes in a litel boke that he hath made of the whole order of the church in his tyme settynge forth the maner of the Lords supper wryteth thus Tum sacerdos ad sacram communionem ipse conuertitur reliquos vt vnà comuniceÌ„t hortatur That is y â— priest both turneth him self to the Communion also exhorteth the reast to coÌ„municate and receyue wyth him And farther he saith sumpta demum atque omnibê° tradita communione diuina gratias referens finem misteriis imponit That is The priest wheÌ„ he hath receyued himself deliuered the holy communion to al y â— people geueth God thanks maketh an ende of the misteries Hitherto we finde plain tokens of a communion But not one word of the priuate Masse Iustinus martyr in his apollogie or defence of the Chrystian faith sheweth in what sorte the Lordes supper was vsed in hys tyme. Diaconus saith he hortatur populum vt illorum quae proposita sunt velint esse participes That is the deacon exhorteth the people y â— they will be partakers of those things y â— be laid forth before theÌ„ Farther he saith Diaconi distribuunt ad participandum praesentium vnicuique ex coÌ„secrato pane vino aqua illis vero qui non adsunt deferunt domum That is y â— deacons deliuer of y e consecrate bread and wyne water to euery one y â— is there present And if there be any away they cary it home to theÌ„ Here also we fynd a communion but no priuate masse S. Ambrose rebuketh his people y t were then growen negligeÌ„t in reciuyng the Lordes supper vsed to excuse the mater for y t they thought themself not worthie Si non es dignus quotidiè ergo nec semel dignus es in toto anno If thou be not worthy saith s. Ambrose euery day then art thou not worthy once in a yeare And agayne the same S. Ambrose expounding these wordes of S. Paule Alius alium expectate wryteth thus Expectandum dicit vt multoruÌ„ oblatio simul celebret omnibus ministretur That is he coÌ„maundeth them to tarye one for an other that the oblation of many may be celebrate or done together and so be ministred vnto theÌ„ al. These wordes also sauer altogether of a Communion and nothing of a priuate Masse Saint Hierom S. Augustyn the ecclesiasticall historie wytnesseth that vntill y t tyme coÌ„menly euery wher but specialli in Rome y e people vsed to coÌ„municate euery day Leo wrytig vnto Dioscorus the Bishop of Alexandria gaue him this aduise y t wher the church was so litle that it was not able to receyue all the whole people to communicate altogether theÌ„ the priest should minister two or thre communions in one day y t as the people came in had once filled y â— church so they shoulde receyne the communion and afterward geue place to others S. Hierom wryting vpon the xi chapter of the fyrst to the Corinthians hath these words Caena dominica omnibus debeâ—… esse communis quia ille omnibus discipulis suis qui aderant aequaliter tradidit sacramenta That is â–ª the supper of the Lord must be comen to all the people For Christ gaue his sacraments to all his disciples y â— were present I leaue out other authorities for shortnes sake for it wold be to long to say as much herein as might be sayd All these holye doctours godly fathers geue vs most perfyt euidence of a communion without mention making of any priuate Masse Thus the catholike churche of Christ vsed the holy communion at the beginning And euen thus the most parte of Christian people throughout the whole world the Iudians the Mauritanians the Egiptians the Persians the Arabians the Armenians y â— Greâ—…anst and as many as beare the name of Christ hath kept and coÌ„tinued y â— same amongst theÌ„selues from the fyrst tyme they receyued the Gospell vntil thys daye And neuer receyued or vsed the Priuate Masse But what better witnesse may we vse in this behalf theÌ„ the very masse boke it self whiche is y e rule and direction of the masse If the masse boke it selfe beare witnes against the priuat masse then I trust our cause shall appeare sumwhat better then it hath ben takeÌ„ heretofore Firste by the way before I enter nere into the matter y â— praiers that be vsed in the Masse be commen aswell to y e people as to the priest The priest saith Oremê° let vs pray And so goeth forth in
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
to answer many thiÌ„gs in one Wherein your wordes because they came flowing down in aboundaunce lyke a Streame they caryed away a great deale of â—…ime and baggage with them First where ye graunte that ye of your syde haue varied and do yet vary from the custome of the Primitiue churche I can not but commend your plaines therin in telling the trueth But where then is your antiquitie becum where be your auncient doctoures Where be the fiftene hundred yeares that ye haue so much talked of If ye woulde graunt the same in the pulpit opeÌ„ly before y e people that we require the vse and order of the Primitiue churche and that ye of your parte maintain your priuate masse your supremacy your vnknowen prayers and the most parte of your religion contrary to thesame that our doctrin is olde and that yours is new If ye woulde but graunte this simply plainly before the people we woulde desyer no more at your handes But ye say further that the examples of the Apostles and doctours vinde you not that in theyr tyme the church was but an infaÌ„t and that many thinges that were good for her in that age would be hurtfull to her in this age And therto notwithstanding your recognisaunce ye alledge S. Augustin and S. Ambrose wherin I haue cause sumwhat to 〈◊〉 at your doinges that nowe can so franckely bring in your doctoures to so smal purpose afore in matters of weght touching the greatest part of the contencion y t standeth â—…etwene vs durst not once name one doctor for feare of youre Recognisaunce At the last ye conclude that it were an error to say we are bouÌ„d of necessity to folow the vse of the Primitiue churche To make you a full and a clear answer hereunto I must nedes vse this distinction There were sum orders in y e Primitiue church commaunded by God and sum other were deuised by men for the better trainyng of y e people Such orders as were commaunded by God may not be chaunged in any case only because God commaunded theÌ„ For as God is euerlasting so is hys worde and commaundement euerlasting Of the other syde suche orders as haue ben deuised by men may be brokeÌ„ vpon sum good consideracion onelye because they were men that deuised theÌ„ For as men them selfe be mortall so all theyr wisedomes and inuentions be but mortall As that the communion should be vsed in the mornynge or at night That womeÌ„ should cum to the church ether couered or opeÌ„ faced wherin ye say Saint Peter toke order That the ministers goods shoulde be all in comen or otherwyse c. These other lyke were things appointed and ordered by men and therfore were neuer vsed in all places of one sorte But as they were brought in by men so might they be dissolued brokeÌ„ by men In these things I graunt the exaÌ„ples of y e doctours or Apostles bynd vs not In these thinges it were an errour to saye we are bounde of necessitie to folow the vse of y e Primitiue church These and other like thinges they be that S. Ambrose speaketh of whom ye at Westminster alledged in the case ye then entreated of directly making against youre selfe And we when we heard you name him first marueled muche what ye ment to medle with hym aboue al others For as touching y t commen prayers to be had in a straunge tong whiche matter we had then in haÌ„d S. Ambrose semeth of purpose to controlle both you your brethren in maner one whole chapter through wrytinge vpon y t. xiiii chap. 1. Cor. And farther the examples that he vseth in the place where ye alledged hym are these That the deacon in the Primitiue churche vsed to preache and in his tyme preached not and that women in the Primitiuâ—… churche vsed to baptyse in his 〈◊〉 baptysed not and that in 〈◊〉 â—…tiue church the Sacrament of Baptysme was ministred at all tymes indifferentlye without difference of dayes and that in his time it was ministred onely vpon certain daies And yet in your church contrary to the order of s. Ambrose both women baptise deacons preach and children are baptised euerye day without difference of tyme. Thus ye would seme to folow S. Ambrose and yet alledge hym in suche places where youre selfe moste of all varye from hym But perhaps your mind was occupied or ye had not theÌ„ leysure to marke hym better Hetherto I thinke we agree y t touchiÌ„g such things as haue been ordeyned by men we are not bouÌ„d of necessity to the order of y t Primitiue church But of the other parte I say y t such thinges as God 〈◊〉 coÌ„mauÌ„ded precisely by hys word may neuer be broken by any custome or consent And such be the thynges y t we now require at your hands not deuised by men but commauÌ„ded by God to last for euer Onlesse ye wil happely say as Montanus did that God hath reuealed both mo thinges and also better thinges vnto you then euer he did vnto his Apostles or els as Manicheus said that the Apostle sawe nothing but onely in speculo in aenigmate or as your doctour Siluester Prierias saith Indulgentiae non habent authoritatem ex verbo Dei sed habent authoritatem ab Ecclesia Romana quia maior est Pardons sayth he haue no ground of gods worde but they haue theyr grouÌ„d of y e church of Rome which is a great deale more The cup which ye haue takeÌ„ froÌ„ the people is not a ceremony but a part of the Sacrament And as good right as ye had to take that part away so good right had ye to take away also the other and so to leaue the people nothing atal And therfore y t old father Gelasius saith aut integra percipiant aut ab integris arceantur ether let theÌ„ receine y e hole SacrameÌ„t y t is to say vnder both kindes or els let theÌ„ be put from y e hole By which words of the olde doctor Gelasius it may appeare y t onlesse both partes of the SacrameÌ„t be receiued together the Sacrament is mangled not whole Again to pray in such a tong as the people may vnderstande and therby be edified is not a ceremony to be changed at mans pleasure but the commaundement of God for Paul wheÌ„ he had spoken long therof concludeth at the end Si quis est Propheta aut spiritualis sciat quod quae scribo domini sunt praecepta If any maÌ„ be a Prophet or spiritual let him wel knowe y e the things y e I wryt are the commaundemeÌ„ts of God Prayer in y t vulgare knoweÌ„ tong S. Paule saith is the coÌ„maundemeÌ„t of God and not an order taken by man Again for any one man to take vpon him to be vniuersal Bishop of the hole churche S. Gregorye sayth it is both against the Gospel of Christ and also against the olde canons and aâ—…cient orders of the churche
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
sumus panibus bene nobis erat malū non vidimus That is We wyll not heare the word that thou spekest v◅to vs in the name of y t lord but we wyll do euery thinge that shall procede oute from our owne mouth as to burne incense to the Quene of Heauen and to offer vp Drinke offerynges vnto her as both we haue done and oure fathers and our kinges our princes in the citie of Iuda and in the streates of Hierusalem For then had we plentie of victualles and were wel and felt no euyl We remember when the Gospel of Christ was preached by S. Paule at Ephesus the deuels mouth was therby stopped all his force and power taken from him yet there was a great n◅ber that rose vp against Paule violently withstode his doctryne and cryed out wyth mayn voyte agaynst him Magna est diana Ephe siorum Great is Diana the Goddesse of the Ephesians Euē so in these dayes notwithstanding the comparisō may happely seme somwhat od◅ous where as the holy Communion is restored to the vse and fourme of y ◠primitiue church to the same order y ◠was deliuered and appointed by Christ and after practised by the Apostles and continued by y e holy doctoures and fathers for y e space of fyue or sixe hundred yeares throughout all the whole Catholick churche of Christ without exception or any one sufficient exāple to be shewed to the contrarye yet are there sum this day that refuse it and shun it vnaduisedlye and wilfullye run hedlong to the Masse of a good zele I hope but not according vnto knowledg For alas they vnderstande not what ▪ they do they know not neither the communion neyther the Masse neyther wil they harkē or inquire to come to knowledg And so in y t middest of the light they remayne stil in darknes Wherfore as I said afore I haue thought it nedefull to intre at sumwhat herof at this tyme haue good hope through Goddes grace so to laye forth the whole matter not with eloquence of words but w t simplicity of the truth y t it maye be plaine both vnto thē that haue forsaken the masse for what cause and howe iustly they haue forsakē it and also vnto them that as yet delite in it what maner of thinge it is that they delyte in I knowe sum man wil saye for as much as y ◠sacrament is a holy thing the ordinaūce of Christ the high mistery of his death of our saluation to remain in the church for euer Therfore it cannot possibly be abused all that we speake this day in this behalfe we speak of malice and not of truth True it is the sacrament is an holy thing y ◠ordinaunce of Christ the mistery of our saluation yet is there nothing so good no ordinaūce so holy no mistery so heauenly but through y ◠foly frowardnes of man it may be abused The Serpent that was set vp by Moises in the wildernes was an holy thinge for it was a sacrament a figure of Christ hanging on the crosse yet was it abused The Gospell of Christe is an holy thynge yet S. Paule sayth to the Philippians there were sum then that preached it for malice and contention doing therby seruice not vnto Jesus Chryste whō they professed in their mouth but vnto theyr owne bellye And thus beyng holy in it self yet was it shamefully abused And what thing is there s◅ holye as the name of God and yet what thing is there so often taken in vain or somuch abused But to cum neare to our purpose the sacrament of Baptyme is an holy thinge yet hath it ben abused and that in the churche of God yea euen at the beginnynge of the churche euen when the Apostles of Christ were yet a lyue and the bloude of Chryste as yet fresh greene before theyr eyes In S. Paules tyme there wer sum that baptised for y ◠dead after that there were sum that baptised such as wer alredy dead sprinkled thē with water in the name of the father of the sonne and of the holy gost laied their handes ouer them called thē by their names as if they had ben alyue Whyche thing was reproued forbiddē in the councell of Carthage Others there were that baptised childrē before they were borne beynge as yet in theyr mothers womb Which thing is mencioned and reproued by S. Augustin All these as may sone appeare were gre◅t abuses Thus the sacrament of Baptisme not withstanding it were a holy thing yet was abused The sacrament of the brekinge of Christs body the sheading of his bloud is an heauenly mistery and an holy thing yet hath it oftē tymes ben abused and that in the Primitiue churche when the religion of Chryste semed to be in hyghest perfection In the time of Tertullian and of S. Ciprian which was athousand and four hundred yeres ago wemen commenly toke the sacrament home with thē in theyr napkins layed it vp in theyr chests and receiued a portion of it in the morning before other meats This was an abuse of the sacrament therfore was it brokē In S. Ciprians and S. Augustines tyme yong babes as sone as they were Baptised receyued the Communion But that was a great abuse For by the doctryne of S. Paule the holy misteryes ought to be geuen vnto none but onely vnto suche as be able to vnderstand the meanyng therof to sudge the Lordes body and to declare his death And therfore now infantes when they be baptised receyue not the Communion In the tyme of S. Hierom sum portion of the holy Communiō was sent from the churche to the newe maried man and to his wyfe to be receyued at home This was a disorder of the sacrament and therfore now is not vsed S. Ireneus sayth that one Marcus a necromanser was wōt to enchaunte the cup of the sacrament of Christes bloud so that the liquour should seeme to increase multiplie from a litle to growe to a great quantitie This also was an horrible abuse of Christes holy sacraments Summe of late tyme haue receyued the communion for theyr purgation to cleare them selfe againste sum notorious slaunder And then the priest chaunged the wordes which comenly be vsed at the ministration and said thus Corpus domini nostri Iesu Christi sit tibi ad purgationem Sum others haue vsed to hang the Sacrament as an Agnus Dei before theyr breastes for a protection against the assaultes of the deuel all other wordly enemies S. Benet ministred the communiō vnto a woman that was dead it may well be thought that other did so as well as he For it is forbidden by generall consent in two counselles th one holden at Antifrodorum the other at Carthage No man can lightly denye but these were greate abuses For Christ appointed not the Sacrament of his laste supper that wemen should beare it home
Communion al this while Yet are there sum that whisper in corners that the masse is ablessed a catholike thing and y ◠the holy Communion which now god of his great mercy hathe restored to vs is wicked and scismaticall therefore they murmure against it therfore they refrayne it wyll not come to it O mercifull God who woulde thynke there coulde be so muche wilfulnes in the heart of man O Gregorye O Augustine O Hierome O Chrisostome O Leo O Dionyse O Anacletus O sixtus O Paule O Christ If we be deceyued herein ye are they y ◠haue deceyued vs. You haue taught vs these sci◅nes diuisions ye haue taught vs these heresies Thus ye ordred the holy communiō in your tyme the same w◅ receyued at your hand and haue faithfullye delyuered it vnto the people And that ye may the more meruell at the wylfulnes of suche men they stande this day against so manye olde fathers so manye doctoures so many examples of the primitiue churche so manifest and so plaine words of the holye scriptures yet haue they herein not one father not one doctor not one allowed example of the prymitiue churche to make for them And when I say not one I speak not this in vehemencie of spirite or heate of talke but euen as before God by the way of simplicity and truth lest any of you shoulde happely be deceyued and thynke there is more weyght in the other syde thē in cōclusion there shal be found And therfore once agayne I say of all the words of the holye scriptures of all the examples of y ◠primitiue churche of all the olde fathers of all the aunciēt doctors in these causes they haue not one Here the mater it selfe that I haue nowe in hand putteth me in remembraunce of certein thinges that I vttered vnto you to y ◠same purpose at my last beynge in thys place I remember I layed out then here before you a number of thinges that are nowe in contronersie◅ wherunto our aduersaries will not yelde And I said perhappes boldely as it might then seeme to sum man But as I my self and the learned of our aduersaries thēselues do wel know sincerely and trulye that none of all them that this day stande against vs are able or shall euer be able to proue against vs any one of all those points ether by y ◠scriptures or by exāple of y t primitiue church or by the olde doctours or by the auncient generall councelles Since that tyme it hathe ben reported in places that I spake then more then I was able to iustifye and make good Howe beit these reportes were onely made in corners and therefore ought the lesse to trouble me But if my sayinges had ben so weake myght so easelye haue ben reproued I meruayle that the partyes neuer yet came to the lyght to take the aduauntage For my promise was and that openly here before you all That if anye man were able to proue the contrary I woulde yelde and subscribe to hym And he shoulde depart with the victorye Loth I am to trouble you with rehersall of suche thinges as I haue spokē afore and yet because the case so requireth I shall desire you that haue alredy hearde me to beare y ◠more with me in this behalf Better it were to trouble your eares with twyse hearing of one thyng then to betray the truth of God The words that I then spake as nere as I can call them to mynd were these If any learned man of all our aduersaries or if all y e learned men that be alyue be able to bring any one sufficient sentence out of any olde catholike doctour or father Or out of any olde generall counsell Or out of y ◠holye scriptures of God Or any one example of the primitiue Churche wherby it may be clearly plainly proued y t there was any priuate masse in the whole worlde at that tyme for the space of sixe hundred yeres after Christ Or that there was then any Communion ministred vnto the people vnder one kind Or that the people had th◅r commē prayers then in a straūge toung that they vnderstode not Or that the Bishop of Rome was then called an vniuersal Bishop or the head of y ◠vniuersal churche Or that y ◠people was then taught to beleue that Christes bodye is really substantially corporally carnally or naturally in the sacrament Or that his body is or maye be in a thousand places or mo at one tyme Or that the priest did then holde vp the sacrament ouer hys head Or that the people dyd then fall down and worship it w t godly honour Or that the sacrament was then or nowe oughte tobe hanged vp vnder a canopie Or that in the Sacrament after the wordes of consecration there remaineth only the accidents and shewes without the substaunce of bread and wyne Or that the priest then deuyded the Sacramente in three partes and afterward receyued him selfe all alone Or y ◠wh◅ so euer had said the sacramente is a figure a pledge a token or a remembraunce of Christes bodye had therefore been iudged for an heretike Or that it was lawfull then to haue xxx xx xv x. or v. Masses said in one Churche in one day Or that Images were then set vp in the churches to the entente the people might worship them Or that the lay people was then forbidden to reade the word of God in theyr owne toung If any man alyue wer able to proue any of these articles by anye one cleare or plaine clause or sentēce ether of the scriptures or of the olde doctours or of any olde generall Counsell or by any example of the primitiue chuech I promised then that I would geue ouer and subscribe vnto hym These words are the very lyke I remember I spake here openly before you all And these be the things that sum men say I haue spoken and cannot iustify But I for my part will not only not call in any thinge that I then sayd beinge well assured of the truth therein but also will laye more mater to y ◠same That if they that seeke occasion haue any thing to y ◠contrary they may haue the larger scope to replye againstme Wherfore besyde al that I haue said alredy I wil say farther and yet nothing so much as might be sayd If any one of all our aduersaries be able clearly and plainlye to proue by such authority of the scriptures the olde doctoures councelles as I said before that it was then lawfull for the priest to pronounce the wordes of consecration closely and in sylence to him self Or that the priest had th◅ authority to offer vp Christ vnto his father Or to communicate receyue the sacramēt for an other as they do Or to apply the vertue of Christes death and passion to any man by the meane of y ◠masse Or that it was then thought a sound doctrine to
⧠THE TRVE COPIES OF THE LETters betwene the reuerend father in God Iohn Bisshop of Sarum and D. Cole vpon occasion of a Sermon that the said Bishop preached before the Quenes Maiestie and hir most honorable Counsel 1560. ¶ Set forthe and allowed according to the order appointed in the Quenes Maiesties Iniunctions ¶ Cum gratia priuilegio Regiae Maiestatis per septennium THE COPIE OF a letter sente from D. Cole to the Bishop of Sarum vpon occasion of a Sermon that the saide Bishop had preached in the Courte before the Quenes Maiesty IT ruâ—… 〈◊〉 I shall not needâ—… many wordes to make my entree with you You hauâ—… made so large and gentill an offer that my request beynge employed wythâ—… the compasse of the same shall haue an answere I hope to my comforte Where in these Articles you seeme very resolute as it is thought so well armed that you haue whâ—… withto persuade any reasonable maÌ„ to be in them of 〈◊〉 opinioÌ„ may it therfore like you to sende me the chiefe places in these â—…atters not written for that were to mutche paines for you but noted or as they terme it coted whiche where they be And I promise you by y t â—…aith I beare to God I shall yelde fo farre as you shall giue me cause I wold wishe it might please you to write herein againe for talke will not so well further that you should herein entende Yf happely it shall lyke you to wryte any more then the places whiche ye accompte will throughly proue your opinion I pray you do it rather dialecticè then otherwise For the weght of these matters more requireth learning then wordes Yf the places that you haue in these Artiâ—…les be but such as are already answeared by learued men on our side or but suche as Caluine Bueer or other of the protestauntes haue laide for them selfe then I trust you will laye more weght or reason to them For suche as they be in them I haue already sene I repute them percase somwat able to do with yonge folke or the simple and vnlearned people other I wene weigh them no better then they be worthy Yet one thing more I long muche to be answeared in why ye rather offer â—…othe in your Sermon yesterday in the Courte at all other times at Powles Crosse to dispute in these iiii pointes then in the chiefe matters that lye in question betwixte the Church of Rome and the ProtestauÌ„tes Yt semith to me farre the nearer way to compasse that you would so faine winne if ye began not with suche matters which we deny not but a generall CouÌ„sell might take order that they shoulde be practised as ye woulde haue it Mary the Article of the presence of Christes Body bludde in the Sacrament the article of our Iustification the valewe of a Christian mans good workes whether the Masse â—…sed in the churche of Rome be tolerable yea or no yea whether that y e masse be not a verye sacrifice acceptable to God in dede and good bothe for the quicke and the dead whether any Scripture forbiddeth a manne to deâ—…re the blessed Apostles and Martyrs in heauen to pray for vs whether it be lefull to honour them and whether it be lefull for vs and good for them to prayâ—… for all christian Soules I wene if ye â—…ad the vpper hande but in one of these questions the world might wel thinke we were smally to be trusted in all the â—…est For we make a platte and playne answere to them without if or and. So do we not whether the Seruice ought to be in Englishe or not Or whether the people ought to receaue in bothe kindes or no. Or whether any priuate â–ª Masse ought to be saide in the Churche or no. I haâ—…â—…eoparded to wade this farre with you for no worse purpose then I haue vttered at the beginning For of trouâ—…h if you shew me good cause why I shal yelde as I haue promised Mâ—… aduenture in this case syalbe so taken I trust as no aduaÌ„tage be sought against me as for breache of any parte of my 〈◊〉 one way or other Wherefore I pray you constrewe my doynges by the meaning I had in them I haue here set in writynge the 〈◊〉 that you haue so gentelly ofâ—…d â—…o â—…e resonable in suche sorte in 〈◊〉 〈◊〉 â—…y 〈◊〉 ported 〈◊〉 your mouth 〈◊〉 me 1. Whether there remayne any substance of Bread and Wyne after the consecration done as the Churche appointeth 2. Whether it be tolerable that y â— people should receaue vnder one kinde or no 3. Whether it be any offeÌ„ce before God that the common Seruice shoulde be saide in a tonge that the people vnderstandeth not 4. Whether it be any offeÌ„ce before God a Prieste to saye Masse onles one or other receaue with him 18. Martij Henricus Cole The Bishop of Salisburies answere vnto the letter afore written I Perceyue by youre letters that ye were not present your selfe at my Sermon in the Court but only herde of it by the reporte of others And where you desire to be answered in certain pointes touchinge the same considerynge both my calling and also the place where I spake I staÌ„de in doubte whether I may safely wythoute further licence geue a rekening of my doctrine being vttered before the Prince the Counsell and the whole state of the Realme specially to a subiecte and sutch a subiecte as mistiketh all Sermons and yet will not vouchesaue to heare one Notwithstandyng forasmuche as I am persuaded that you charitably desire to be resolued â–ª I can also charitably be contented as a frende with a frende or a scholar with a scholar to conferre with you herein reseruinge alway my former protestation Touchingâ—… y â— quotations of the special points groundes that I stand vpoÌ„ if you had herde y â— maner of my doctrine your selfe I be leue you would not haue required theÌ„ For your reporterhath altered the whole forme of my speakyng For I stoode only vpon the negatiue which as you saide when time was in the disputation that should haue ben at Westminster is not possible to be proued My offer was this that if any one of all those thinges that I theÌ„ rehearsed could be proued of youâ—… side by any sufficient authoritie other of the Scriptures or of the olde Doctours or of the auncient Councels or by any one allowed example of the primitiue churche that then I woulde be content to yelde vnto you I say you haue none of al those helpes nor Scriptures nor CouÌ„cels nor doctours nor any other anâ—…iguitye this is the negatiue Now it staÌ„deth you vpon to proue but one affirmatiue to y e contrarie and so to require my promisse The articles y â— I said could not be proued of your parte wer theâ—…e â–ª That it can not appeare by aâ—…y authoritie other of the olde Doctours or of the auncient CouÌ„cels that there was any priuate masse in the
whole Churche of Christ at that time Or y t there was then any communion ministred in the church to the people vnder one kinde only Or y t the commen prayers were then pronouÌ„ced in a strauÌ„ge toÌ„ge that the people vnderstoode not Or that the Bishoppe of Rome was then called Vniuersalis Episcopus or Caput Vniuersalis Ecclesiae an vniuersall Bishoppe of the whole world or els the head of the vniuersall Churche Or that the people was then taught to beleue that in the Sacrament after the coÌ„secration the substauÌ„ce of Bread and wyne departeth awaye and that there remayneth nothing els but only the accidentes of Bread and wine Or that then it was thoughte lawfull to say x. xx or xxx masses in one churche in one day Or that the people was theÌ„ forbidden to praye or to reade the scriptures in theyr mother tonge And other â—…o Articles a great number I rekened vp then at Poules Crosse which it were loÌ„g now to rehearse And if any one of all these articles can bee sufficiently proued by such authoritie as I haue said as ye haue borne y â— people in haÌ„de ye can proue them by I am well content to stande to my promisse â—…f you saye these are but smal matters in comparison of others yet as small as ye wolde haue theÌ„ seeme now â–ª sum men haue felte no small smarte for them And where you merueile why I began not rather with the reall presence with Justification with the valew of good workes with the sacrifice of the Masse wyth praying vnto sainctes with prayinge for the dead althoughe in deede it maye seeme very mutche for me to be appointed by others what order I shoulde take in my preachinge yet to answeare the truth why I passed by these maters at the first and rather began with other the cause was not for that I doubted in any of the premisses but only for that I knewe the matters that you â—…ue questioÌ„ of might at least haue sum colour or shadow of the doctours But I thought it best to make my entree 〈◊〉 such thinges as wherin I was well assured yâ—…â—…lde be able to finde not so mutche as any colour at all And if ye will firste graunt this to be trewe as I beleue you will notwithstandinge the people haue ben longe told the conâ—…rary afterwarde I am well content to trauel with you father in the rest Further I merueile mutche ye write y t touching a priuate masse or the receiuing vnder one kinde or the commeâ—… prayers to be had in an vnknowen tongue or otherwise ye are not resolued to answear precisely without if or and â–ª For where ye saye ye are coÌ„tent to be ordered herein by a generall Councell first I woulde 〈◊〉 what general Councel of any antiquitie euer decreed any of those matters against vs 〈◊〉 perhap â—…es ye wil say the councel of CouÌ„stauce that of late yeres pronounced oâ—…y against Christ himselfe â–ª and all the primitâ—… churche that it shoulde be a 〈◊〉 disorder if the people should commâ—… cate vnder both kindes And haâ—…g no 〈◊〉 couÌ„cel that 〈◊〉 was to alledge in these matters I maruâ—… how ye can iustly say ye are altogether ordered by couÌ„celles And yet farther woulde I learne what warrant any general CouÌ„cel can haue to decree any thinge contrary to goddes word Where ye say ye haue sene maister Caluines and maister Bucers reasons haue founde them very weake and not able to moue any other then yonge 〈◊〉 and vnlearned people me thinketh that answeare is so commen and so general that it maâ—…â—…erue our tourne as well as yours For we haue reade Coclaeus Eckius Pigghius 〈◊〉 and such others haue found such reasoÌ„s and answeares in them as I beleue you your selfe are not mâ—…che moued withall Where you saye that maister Caluâ—…es anâ—… maâ—…ster Bucâ—…rs reasons haue benne answeared I graunt in deede they haue 〈◊〉 answeared but not so muâ—…che by learninge as by other meanes as you knowâ—… But your reasoÌ„s haue 〈◊〉 answered by reason 〈◊〉 â–ª as now God be thanked the whole worlde knoweth But to conclude as I began I answeare that in these articles I holde only the negatiue and therfore I loke howe you will be able to affirme the contrarie and that as I said afore by sufficient authoritie Whiche if ye do not you shal cause me the more to be resolued others to stande the more in doubt of the rest of your learning 20. Martij Io. Sarum â–ª ⧠D. Coles seconde Letter to the Bishop of Sarum I Shall for this tyme passâ—… ouer all other partes of your answeare and renew my former suite vnto you in most hartye and humble wise desiring you to giue eare vnto me in the same Remember â—…or goddes sake howe I began with you not for other entent then to be instructed why I shoulde be accompted obstinate for standing in coÌ„trary opinion with you Nowe when I weighe your answere sent me lately in writinge I thinke you do mistake my doyng supposing that the same coÌ„meth not of such grounde as it doth My letter sent to your declareth in my first entree with you what my meaning was and wherof it proceded I hearde by reporte of manie that bothe at Powles other where ye openly wished that one man thinkinge otherwise then you do would charitably talke with you whom you would with like charitie answeare and â—…ndeuour to satisfye And although yoâ—… had not so protestâ—…d yet is it the parte of a common and publike preacher to performe no lesse when occasion is geueÌ„ With whyche cause I was moued to write as I did entendinge if I might to learne of you that I knew not and that coulde by learning perswade a man not wholy vnlâ—…arned to yelde therunto according to the wordes of my writinge and â—…rotestation But I â—…nde not this meanynge in your writiÌ„g sente vnto me wherin you shâ—…e your selfe â—…isposed only to defede your teaching as confessed and take fâ—…r trew nâ—… to giue any accâ—…pte thâ—…rof or to satisfye any y â— doubteth And there you 〈◊〉 me allâ—…age to the contrarye and â—…proue your saying which neither reason nor lawe can driue me to Râ—…ason â—…icause the doctrine being yet dâ—…btfull and standinge vpon proufe the teacher shoulde firste approue it vnto suche as doubte Which the custome of learning in all vniuersities proueth true Where the oppenâ—…t when â—…atter is â—…enied as your doctrine is by vs alleageth â—…or y â— parte which he would haue sâ—…me â—…rew Anâ—… 〈◊〉 〈◊〉 〈◊〉 â—…ou to disproue that doâ—… 〈◊〉 which lonâ—…e time hath benne 〈◊〉 〈◊〉 〈◊〉 more when any man professed a râ—…formation of doctrine as you dâ—… 〈◊〉 〈◊〉 hath euer alleaged causes wlâ—…y they so did 〈◊〉 so take â—… hande â–ª to proue that they taught â–ª agaiâ—…st such as did and woulde thinke otherwise But bicause you aâ—…e aâ—… Bishop and 〈◊〉 〈◊〉 â—…tche an 〈◊〉 ye doubt 〈◊〉 â—…ou ought 〈◊〉 shewe cause of y
to be sente you an other answeare whiche vpon beâ—…ter aduise I thought good to staye I ment in both one thinge but my first was somdeale sower and woulde haue bene as bitter as a medicine or in tyme of Lent penaunce I striue with nature the les to offende you and so I trust you see cause to forgiue me if in any parte of my writing I seeme ouer â—…ager 24. Martij Henricus Cole ⧠The answere of Jo. Bisshop of Sarum vnto D. Coles second letter IN your second letters I finde manye wordes to litle purpose It had bene better for you to haue alleaged one sufficient authority wherby I mighte haue learned that I loked for For in my Sermon at Powles and els where I required you to bring forthe on your parte eyther sum Scripture or sum olde Doctour or sum auncient Councell or els sum alowed example of the Primatiue Church For these are good groundes to buylde vpon And I woulde haue merueiled y â— you brought nothing al this while soning y t I knew ye had nothyng to being But nowe for asmutche as you seâ—…e shiftes and will not cum to answere I count him vnwise that knoweth not your meaning Ye aske why ye shoulde be called obstinate Doubtles I haue a better opinion of you and trust ye be â—…ot so But if a man withstand an open trueth hauing nothinge wherwith to â—…efende him selfe I remit him to your owne iudgement whether he may be called obstinate or no You put me in remembraunce of mine office that for asmutch as I am a Bishoppe I shoulde be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ready to yelde accoÌ„pte of suche thinges as I teach I thanke God so I doo and haue done hitherto to my power bothe priuately and openly But if this be my dewtie required at my handes what priueledge haue you that you only may not alow one poore sentence to the confirmation of your learning â—…ou wold haue men thinke I flie answearinge bycause I am a Bishop This in logique is called Paralogismus A noÌ„ causa vt causa I alleaged the place audience where I spake not only mine office for that I thought it might appeare sum want of discretion to call y e doctrine into questioÌ„ which I knew was grounded vpoÌ„ god des worde and authorised and set forth by the â—…uenes Maiestye by the assent of the whole Realme But as touching my callyng I am not only readie to answeare any man in any thing that I professe but also vpon sufficient allegation as I haue promised very well content to yelde vnto you But I beseche you what reason of your faith in these maters gaue you sâ—…time when ye were inplace Scriptures doctours councelles ye had none as it now appeareth by your silence Therfore y e ground of your petswasion must then needes be Nos habemus legeÌ„ secunduÌ„ legeÌ„ c. You knowe what foloweth for as truely as god is god if ye wold haue vouchsaued to folow either y â— scriptures or y â— auncieÌ„t doctours Councels ye wolde neuer haue restored againe the Supremacye of Rome after it was once abolisshed or the priuate Masse or the Communion vnder one kinde â–ª 〈◊〉 â–ª It geueth you that I shoulde rest vpon the negatiue and 〈◊〉 put you to your proufes Wherin notwithstanding ye alleage against me the custome of the Schooles yet ye know Christ vsed the same kinde of reasoning in his schoole As wheÌ„ he said to the Pharisees Hoc Abraham non fecit thys thyng Abraham neuer did And agayne when he answeared them in the â—…ase of matrimonie A pâ—…incipio non fuit sic it was not so from the beginning he stode only vpon the negatiue â—…herein if the Pharisies had ben able to 〈◊〉 but one affirâ—…atiue eyther that Abraham had donne so or that the lawe of diuorse had bene so from the beginninge Christ w t hys negatâ—…ue might sone haue ben confounded Euen so when the Bishoppe of ConstaÌ„tinople had taken vpon hiâ—… to be â—…alled the vniveâ—…sal bishop of the whole Churche which title after warde the Bishop of Rome began to 〈◊〉 to himself for the 〈◊〉 of the same had 〈◊〉 〈◊〉 disâ—…quieted and shaken the 〈◊〉 world but wheÌ„ the Bishop of Constantinople first begaÌ„ to vse this stile Gregorye being then the Bishop of Rome confounded hym only with the negatiue Nemo said he decessorum meorum hoâ—… profano vocabulo vti voluit none of my predecessours woulde euer vse this 〈◊〉 and lewâ—… name Lib. 4. Epist. 80. And â—…gain Epist. 92. Sancti ante legem Sancti in lege SaÌ„cti sub gratia omnes perficientes Corpus Domini in meÌ„bris sunt constituti At nemo se vniuersalem dici voluit The holye men before the law the holie meÌ„ vnder the lawe the holie men vnder the grace of the Gospel altogether making vp one bodie of the Lord are placed amoÌ„gest his members but none of them wold euer suffer hym self to be called vniuersall I haue chosen especially these exaÌ„ples bicause they seeme to serue me to double purpose Thus Gregorye reasoned theÌ„ as we do now only vpon the negatiue And if theÌ„ the Bishop of Constantinople had ben able to proue but one affirmatiue y â— any Bishop of Rome afore time had vsed y t stile or that euer any man other before the Law or vnder the lawe or vnder y â— Gospel had suffred him self to be called vniuersall Bishop then had Gregorie ben confounded But as touching the custome of the Scholes I trust ye haue not yet forgotteÌ„ that Aristotle geueth order to y â— opponeÌ„t in many cases to require an instaÌ„t as I do now at your hand And what is y â— els but in the deniall to defende the negatiue to driâ—…e the aduersarie to auouch the affirmatiue But y â— wil ye not do ye know why although ye dissemble it But sooner ye require to see our groundes And what better grouÌ„d can we haue on our side theÌ„ y t D. Cole the chiefest maÌ„ on y â— other side caÌ„ find no grounde to stande against vs He that will make any innoua tioÌ„ saye you must giue a reason of his doinges O maister Doctour this reason fighteth 〈◊〉 against your selfe For you haue 〈◊〉 and put awaye the most parte of the order of the primatiue church and yet ye neuer gaue anye good reason of your doinges You saye you are in possession No ye were sumtimes you are not now And when you were ye had no right title nor good euidence no more theÌ„ they that sumtime sate in Moses chayre or they that sayd Nos sumus filii AbrahaÌ„ we are the children of Abraham and thereby claymed theyr possession Therfore ye were possessores malae fidei and for that cause ye are now iustly remoued Now if ye thinke ye haue wroÌ„g shewe your euidence out of y â— doetours the Councelles or Scriptures that ye may haue your right and reentre I
require you to no greate paine one good sentence shal be sufficient You would haue your priuate masse the Bishop of Romes Supremarie the Commen prayer in an vnknowen tongue and for the defence of the same ye haue made no sinal adoo Me thinketh it reasonable ye bryng sum one authoritie beside your owne to auouche the same withall Ye haue made y â— vnlearned people beleue ye had al the Doctours al the CouÌ„celles fiften huÌ„dred yeres on your side For your credites sake let not all these great vauÌ„ts come to naught Where ye say ye are in place of a learner and gladly cum to be taught you must pardon me it semeth very hard to beleue For if you were desirous to learne as you would seme ye would cum to the Church ye would resort to the lessons ye would abide to hear a sermon for these are the Scholes if a man list to learn It is a token the scholer passeth 〈◊〉 for his Boke y e wil neuer be brought to Schole Ye desyre ye may not be put of but y t your suit may be considered And yet this half yere long I haue desired of you of your bretheâ—… but one sentence and still I know not how I am cast of and can get nothing at your handes You call for the speciall proufes of our doctrine whiche would require a whole Boke where as if you of your part could vouchesaue to bring but two lines the whole matter were concluded Yet lest I should seme to flie rekening as ye do or to folow you in discourtesie I wil perfourme sum part of your request although in dede it be vnreasonable Agayust your new deâ—…se of traÌ„substantiatioÌ„ besides many others whom I wil now passe by ye haue the old father doctour Gelasius whose iudgement I beleue ye will regarde the more bicause he was soÌ„time bishop of Rome which See as you haue taught can never 〈◊〉 And is alleaged in the decries his wordes be plaine Non desinit esse substantia panis natura vini It leaueth not to be the substance of bread and the nature of wine But to auoid this authoritie sum men of your side haue ben forced to expound these words in this sorte Non desinit esse substantia hoc est non desinit esse accideÌ„s It leaueth not to be the substaÌ„ce of bread y t is to saye it leaueth not to be the accidence or the fourme or the shape of Bread A very miserable shift Euen as right as the Scholie expoundeth the Text. Dist. 4. Statuimus id est abrogamus Yet doctor Smith of Oxford toke a wiser way For his answear is that Gelasius neuer wrote those wordes and that they hange not together and that there is no sence nor reason in them Here haue you that after the coÌ„ secration there remaineth the sub stance of bread and Wine Now bryng ye but one doctour that will say as ye saye that there remayneth only the accidentes or shapes of bread and wyne and I will yelde As touching a priuate Masse Gregorie saieth in his dialogues that before the time of the CoÌ„munion the Deacon was â—…oute in his time to crie vnto the people Qui non communicat locum cedat alteri who so will not receaue the Communion let him departe and giue place to others To breake the ordinaunce of Christ and to communicate vnder one kinde only your own doctour Gelasius calleth it SacrilegiuÌ„ And Theophilus Alexandrinus sayeth Si Christus mortuus fuisset pro Diabolo non negaretur illi poculum sanguinis â—…f Christ had died for the Deuil the cup of the bloud should not be denied him That the CoÌ„men prayers were vsed in the commen tongue you haue S. Basil S Hierome S. Augustin S. Chrisostome Saint Ambrose and the Emperour Iustiniam the places be knowen You see I disaduantage my self of many thinges that mighte be spoken For at this present I haue no leisure to write Bokes Now must I needes likewyse desire you forasmuche as I haue folowed your minde so far ether to bryng me one olde doctour of your side or els to giue vs leaue to thinke as the trueth is ye haue none to bryng You desire vs to leaue 〈◊〉 agaynst you and no more to 〈◊〉 so 〈◊〉 with you in the pulpittes O maister Doctour call you this vnmercifull dealyng when you were in authoritye ye neuer coulde call vs other then â—…tours and heretiques and yet besides all that vsed our Bodies as you know We only tell the people as our 〈◊〉 is that you withstand the manifest trueth and yet haue nether Doctour nor Councell nor Scripture for you and that you haue shewed such extremitye as y â— like hathe not ben sene and nowe can giue no rekenyng why Or if ye can let it appeare You saye our doctrine is yet in doubt I answere you to vs it is most certein and out of all doubt But if you for your parte be yet in doubt reason and charitie would ye had bene quite resolued out of doubt before ye had dealt so vnmercifully for it w t your brethern You are bound you say may not dispute yet god be thaÌ„ked you are not so bound as ye haue bouÌ„d others But I wold wish y t Quenes maiestie wold not only set you at 〈◊〉 in that behalf but also commaunde you to shewe your groundes But when ye were at liberty â–ª and a free disputatioÌ„ was offred you at Westminster before the Quenes most honorable couÌ„cel the whole estate of y â— Realm â–ª I pray you whether parte was it that then gaue ouer And yet theÌ„ you know ye were not bound Ye say ye remayne still in the faith ye were baptised in O good maister doctor stand not to much in that point You knowe ye haue alreadie for saken a great number of suche thinges as were thought necessarie wheÌ„ ye were Baptised and yet be sides that how many times haue suÌ„ of you altered your faith within the space of twenty yeares Remember your self who wrote the Boke A. De vera obedieÌ„ â–ª tia against the Supremacie of Rome B who commended it with his preface C who set it forth with solemne Sermons D who confirmed it with open othe You haue ecclesiam Apostol â–ª cam ye saye and we haue none Nowbeit in all these matters that we nowe entreat of we haue as you know must needes confesse the olde doctors church the auntient Councelles Church the Primitiue church S. Peters church S. 〈◊〉 Church and Christs Church and this I beleue ought of good right to be called the Apo stelles Churche And I 〈◊〉 mutch that you knowing ye haue none of all these yet should say ye haue ecclesiam Apostolicam Where ye say ye make no innouation it is no marueile for in manner all thinges were altered afore to your hands as may most â—…uidently appear by all these matters that be nowe in question betwene vs wherin ye
haue vtterly chaunged and abolished the order of the olde church and do nothing but the contrarie And what euident profet y e Church of God hath gotten by it I thinke it a harde matter to declare You woulde haue the matter tourned ouer co sum general couÌ„sell as we would be coÌ„tend to staÌ„d by howbeit that you thinke wyll not be in your time Notwithstanding I dare boldly say such a CouÌ„cel wâ—…be a great while before ye shal be able to find any doctor or old councel to serue your purpose But though there were neuer suche a Councell yet trueth wil be trueth notwithstanding for the ConÌ„ell can not make the falshed trueth but the thing y â— is taken to be â—…rew it certifyeth only to be trew But what redresse can there be loked for of sutche a Councel where as no man shal be â—…udge or suffred to speak one way or other but only sutch as be opeÌ„ly and iustly accused fonÌ„d faltâ—… and where as he that is himselfe most out of order shal be head and refourmer of the whole Both parties ye say haue waded so â—…re 〈◊〉 y e now 〈◊〉 â—…an go no further therfore ye wolde haue eyther parte let other alone If you of your parte wolde haue done so when time was many a godly man had now bene aliâ—…e Where as you saye you would haue the sayinges of both parties weighed by the ballaÌ„te of the old hoctours ye see y t is oure only request and y e in y e matters ye wâ—… of I desyre euen so to betried But why throwe you awaye these balance and beyng so earnestly required why be ye so loth to shew forth but one old doctour of your side ye make me beleue ye wolde not haue the mater cum to trial Only ye set forth the emptye names of S Augustine of sainte Hierome of S. Chrisostome of sBasil of s. Ciprian of Tertullian of Treneus of Dionysius of the Councels c. as the Apothecaries oftentimes set forth their painted Boxes and nothing in them you shewe me onlye the names of the doctours whiche I knew afore but ye shewe me not one worde in them of the priuate masse or of the rest of the matters that lie betwen vs if ye coulde haue founde any thinge in them for your purpose I beleue you woulde not haue brought them emptie But that is a policie in the time of Seige wheÌ„ the Souldiers within beginne to want vitales to throwe forthe a feweloues ouer the walles that the enemie without maye thynke they haue stoore inough so geue ouer the Siege You say I slaunderously misreporte the late CouÌ„cel of ConstaÌ„ce O sir these words sauour to much of your cholar and might better haue ben spared I speake more fauourably of that Councell then I might haue done For the wordes of the Councel be these speaking namely of y â— CoÌ„munion vnder bothe kindes Perâ—… asserentes oppositum tanquam Haeretici arcendi sunt that is they that stubburnly defende maintain the contrarie that is to say they that stande in defence of that that Christ coÌ„maunded to be done the Apostelles whiche all the olde Catholik doctors and the whole Primitiue Church obserued ought to be punished so as is miet for Heretiks By these words they are called not Schihnatiks as I said but stubburn heretikes which is a great deal more odious you see therfore my reporte was more geÌ„tle then y t couÌ„cel deserued Where as you say we could neuer yet proue the error of one gene â—…al Councel I think your memory doth som what deceiue you For to passe by al other maters Albertus Pighius the greatest learned man as it is thought of your side hath founde sutch errours to ouâ—… hands for in his Ecclesia Hierarchia speking of y e ii Councel 〈◊〉 at Ephesus which you caÌ„ not denie but it was general yet toke part with the hereâ—…ike Abbat Eutyches against the catholike father Flaâ—…anus he wryteth thus Concilia vniuersalia etiam congregata legitimè vt benè ita perperam iniustè impiéque iudicare definire possunt Generall Councelles sayeth he yea euen suche as be lawfully summoned as they may conclude thinges wel so may they 〈◊〉 iudge and determine thinges rashely vniustly and wickedly And of the two CouÌ„celles holden of late yeres at Constance at Basil where as Pope Iohn Pope Eugenius were deposed he sayth plainly that they decreed bothe against reason and against nature and against all examples of antiquitie against the worde of God And yet bothe these councelles were called generall â—…e presse me sore that if I write you not a Bookâ—… of my proâ—…fes it wil be thought I do it Conscientia imbecillitatis For the distruste of the weakenes of my parte Bilike you haue forgotten wherfore you with all your company â—…ot longe sence openly refused to enter disputatioÌ„ with vs at Westminster Doubtles y â— gretest part thought it was as it was in dede Conscientia imbecillitatisi euen for distrust of y â— weakenes of your part And what thinke ye is there now iudged of you y â— beyng so loÌ„g time required yet can not be won to bring one sentence in your own defence I haue afore alleaged a few â–ª reasons of my parte which by order of disputatioÌ„ I was not bouÌ„d to do now let y â— world iudg which of vs two flieth conference I protest before God bring me but one sufficient authority in the matters I haue required and afterward I wil gently quietly coÌ„fer with you farther at your pleasure Wherfore forasmutche as it is goddes cause if ye meane simply deal simply betray not your right if ye may saue it by the speakinge of one worde The people must needes muse somwhat at your silence and mistrust your doctrin if it shal appear to haue no ground neither of the olde CouÌ„ceiles nor of the doctors nor of the Scripture nor anye alowed example of the primitiue Church to stande vpoÌ„ and so your fiftene hundred yeres the coÌ„sent of antiquitie and generalitie that ye haue so long and so much talkt of shal come to nothing For think not that anye wise man wil be so much your frende y â— in so weghtie matters wil be satisfied with your silence Where as you saye I am not altogether without enemyes I assuere you who so euer be enemie vnto me I for my part am enemy vnto no man but only wyshe that goddes trueth may be knowen of al meÌ„ But he that is enemye vnto me in this behalfe I feare me is enemy vnto sum other whome he wolde be lothe to name You suppressed ye say your first letters for that you saw they were to sower That had ben all one co me for sower words aâ—… not inough to quail the trueth Howebeit to my knowledg I gaue you no euill worde to encrese y â— humour But 〈◊〉 ye will still striue against nature as ye say ye haue done
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„
houre of his death â—…nd where ye meane I condesceÌ„ded to the 〈◊〉 of king Henry at 〈◊〉 first comming home or I had laboured the matter ye dyd the â—…ke your selfe For in Quene Maries tyme â–ª ye subscribed to the 〈◊〉 sume of them we are entred to talke in 〈◊〉 youre no les blame then mine There be in this town that both saw yoâ—… subscryb and can bryng forth youâ—… hand The Reply Sarum YEs I thinke ye are gone froÌ„ one thing at the least besides pardons and pilgrimeges I ment not D. Gardiner to pul him out of his graue to tormeÌ„t him being dead as ye did master Bucer master Fagius in Cambridg Doctour Peter martirs wyfe in Oxon. others mo but onely that I woulde not haue you builde to much vpon your constancy which hitherto hath â—…en foâ—…nd to be 〈◊〉 as the pleasure of the prince But he repented him ye saye when he saw he shoulde nedes dye I trust he did so for he had good cause so to do But if he repented himselfe of his boke y â— he had written so stoutly against y â— pope why did he not recant it in all his lyfe tyme why did he not reâ—…oke hys errour openly why helde he hys peace why disseÌ„bled he so depely for the space of xx yeares together â—…e say it was onely at youre first comming home from Italy that ye condescended to the Prymacie of king Henry Here muste I put you in remembraunce that ye continewed therin still all king Henries time out euen vntill the death of king Edward and y â— cumming in of Quene Mary And yf her grace had continewed out to haue entitled her selfe y â— Supreme head of the church of England as she did a great whyl after her first entry and y â— as it is to bethought without burthen of her conscience I doubt not then but ye woulde haue talkt better with your selfe continewed so still At this meane whyle ye came to the churche ye sayed and heard y e coÌ„men praiers ye ministred and receiued the coÌ„munion and in all your doinges bare your selfe as any other subiecte of this realm And thus held out as I said for the space of xxyeres I may say to you this was a good long cumming home Therfore I may well thus conclude â—… ye must nedes confesse the same y t either ye deceiued the people then by your example and conformitye of all your doinges allowing that religion for good whiche in youre conscience ye knew to be nought or els that ye be a dissembler and deceyue the people nowe making them asmuche as in you lyeth by your example to thynke this relâ—…gion to be nought whiche in your coÌ„science and knowledge ye find to be godly and good So y t what soeuer iudgement ye haue now or hertofore haue had of this religioÌ„ it must nedes appeare that eyther ye be nowe or els haue ben a deceiuer of the people But after ye had laboured the matter better and as ye saye had red the doctours I pray you what doctour found ye y â— euer told you either that y â— Pope ought to haue the supremacy of y â— who le church or y t the Prince in his own church ought not to haue it But I haue subscribed ye saye aswel as ye and my hand is to be seene and there be sume that sawe me when I did it These proufes were nedefull if I had denied the fact But I haue coÌ„fessed it openly and vnrequired in the mides of the congregation The argumeÌ„ts that ye made were so terrible ye concluded altogether with fyer fagot I confesse I shoulde haue done otherwyse But if I had not done as I did I had not bene her now to encounter with you if ye should now be apposed with y e like conclusions I doubte not but ye woulde be glad to do as bothe ye your selfâ—… and your felowes haue done heretofore ¶ Sarum YE haue Ecclesiam Apostolicam ye saye and we haue none yet ye knowe in all these matters y t we now entreat of we haue the olde doctours churche y â— auncient councels church the primatiue church S. Peters church Saint Paules church and Christes church And this 〈◊〉 beleue onlesse ye can brig me good reason to the coÌ„trary may be called y â— Apostles church And I marueil muche that ye hauing as ye know none of all these churchs or any shadow or token of thâ—… yet shold so boldely saye ye haue Ecclesiâ—… Apostolicam ¶ Cole TO this and sume part of the Article ye shal be answered in the ende of this writing as I before sayed ¶ Sarum WHere ye say ye make no innonatioÌ„s it is no maruell for in a maner all thinges were altered to your hande as may most euidently appeare by all these matters y t be now in question Wherin ye haue vtterly chaunged and abolished the order of the Primatiue church and do nothing els but y â— coÌ„trary And what euident profit the Church of God hath gotten by it I thinke it a harde matter for you to declare ¶ Cole VVHat nedeth so much of one thinge Thys serueth you to seme to say to much The Reply Sarum â–ª THis answer is so shorte that it concludeth nothing ¶ Sarum YE would haue the matter turned ouer to sume suche generall councell as we woulde be contente to stand vnto Howâ—…it that ye think will not be in your time Notwithstanding this I dare boldely saye suche a councell wil be a great whyle before 〈◊〉 shall finde any doctour or olde councel to serue your purpose But if there neuer be suche a councell yet trueth will be trueth notwithstanding For y â— couÌ„cell can not make falâ—…hed trueth but that thinge that it taketh for trueth it certifieth only to be true ¶ Cole I 〈◊〉 ¶ Sarum BUt what redresse can there be 〈◊〉 for at such a councel wheras no maÌ„ shall be iudg or suffered to speak 〈◊〉 way or other but onely such as be openly and iustly accused and found faultie And whereas he that is himselfe moste out of order shal be head and reformer of the whole ¶ Cole 〈◊〉 〈◊〉 excuses men laye how 〈◊〉 let 〈◊〉 〈◊〉 〈◊〉 The reply Sarum YE knowe that in youre owne law there was euermore Exceptio iudicis incompetentis And by what lawe can ye fynde that a man maye be a competente iudge in his own cause if the indifferent vsing of the matter maye be tryed by experyence in thys youre laste generall councell holden at Trydent ye knowe that not one man of oure syde notwythstandynge there wer a great nomber of them there seute thether of purpose by theyr Prynces coulde be suffered to sit amonge the rest or to haue a voyce or to yelde a reason of hys faith And y â— Pope Iulius third gauâ—… out vnder his bryeue that none of them all shoulde be heard there vnlesse it were â–ª as he sayed to recant their errours And notwstandinge Pighius himself
sufficiently discharged by the lawe of impossibility For as ye sayd opeÌ„ly at Westminster and once agayne I put you in remembraunce of the same because it is your own law it is impossible to proue a negatiue All your helpe is in the shadow pretence of learning wherby it appeareth well ye flye disputation â—…e were best to get some better cloke to hyde you vnder for these be but fyg leaues and couer not your shame â—… Sarum I Proteste before God brynge me but one sufficient sentence or authoritye in the matters I haue required and afterwarde I will gently and quyâ—…tly conferre with you farther at youre pleasurs Wherfore forasmuch as it is Gods cause if ye meane simply deale â—…mply betray not your right if ye may saue it by speaking one worde ¶ Cole IF ye refuse to enstruct me vnlâ—…sse I bring somâ—… proufe of my part ye bid me to my coste Ye bit â—…e to a â—…east where whil I should take on me to proue your doctryn naught I were lyke to forâ—…eit my recognisance whiche ye guylefullye allute me vnto Thereply Sarum YE hyde your selfe vnder youre Recognisaunce and thinke ye walke inuisible as the Oystriche wheÌ„ he hath once touched his head vnder a little bough though the rest of his body whiche is great large stande open and vncouered yet he thinketh no man can espâ—… him Although ye be sanded set a ground yet ye kepe vp the sail stil as if ye had water at your will â—…e say ye may not dispute lest ye should forfeit your recognisauÌ„ce I would wysh you to remeÌ„ber your selfe and to let the people vnderstand the trueth â—…e knowe ye are not bound in Recognisaunce for disputinge with any man but for that being required to disputacions by the Quenes most honorable councell the place appointed great and worthy audience assembled to y â— same ye gaue ouer as ye know vpon the sudden and would not dispute at al. And therfore for your disobedieÌ„ce tonteÌ„pâ—… ye were bound in recognisance But I pray you were ye thus bound in Quene Maries tyme â—…o as well as now Or if ye were not bounde how happened it that ye neuer durst alledg one auncieÌ„t doctor in these matters al y t while Remember your own wordes 〈◊〉 said a little before that ye brought more theÌ„ we were able to answer notwithstandinge it were as ye sayd nor Scriptures nor couÌ„cels nor doctours And farther I pray you were all y â— rest of the doctours of your syde Pighius Eckius Hofmasterus BuÌ„derius c. bouÌ„d in Recognisaunce aswel as ye Or if they were not bound why were they sodeinty of theyr doctoures that in these matters they coulde neuer vouchsaue to alledge one Loke better vpon your Recognisaunce I can not beleue ye should be so free to scoâ—…e to scorne more then eyther diuinitye or good humanitye woulde beare wythall and onely be forbydden to do that thyng which of al good reason ye ought most to do Or y â— ye shoulde be restrained from the alledginge ofs Augustin S. Hierome s. Ambrose S. Chrisostom s. Basil. c. and haue a priueledge only to alledge Aristotle Horace y â— decrees the decretales the Glose Gerson Driedo Royard Tapper suche meÌ„ as I neuer could haue thoght had been canonized and allowed for doctours of the church Augustus Cesar on a tyme as he was passing through Rome saw certain straung women luling apes whelpes in theyr armes what sayd he haue the women of these countries none other childreÌ„ So may I saye vnto you that make so much of GersoÌ„ Driedo Royard Tapper haue y t learned meÌ„ ofyour syde none other doctors for alas these that ye alledge are scarcelye worthy to bee allowed amongest the blacke garde Hilarus sayeth vnto the Arrians Cedo aliud EuaÌ„geliuÌ„ shewe me sume other gospel for this that ye bringe helpeth you not EueÌ„ so wil I say to you Cedo alios doctores shew me sum other doctoures for these that ye bringe are not worthy the hearing I hoyed ye would haue cume in wyth sum fresher bande It must nedes be sum myserable cause that can find no better Patrones to cleaue vnto I know it was not for lacke of good will of your part ye would haue brought other doctours if ye could haue found them ¶ Sarum THe people must needes thinke â—…m what of your silence and mistrust your doctrine if it shall appeare to haue no manner of ground neither of y â— counsels nor of the doctours nor of the Scriptures nor any one allowed exaÌ„ple of the Primitiue church to stand vpon And so your fyftene huÌ„dred yeres whith the consent of antiquity and geneâ—…ality shall come to nothing ¶ Cole GOd wote I passe little in these matters what the pore sely soules deme of my doings Wherin ye haue no cause to complain syth they ve edified towardes you Wyse men I doubt not see what iust cause I haue to do as I do The Reply Sarum NOwe God wote then are the pore sely soules litle beholden to you that haue been so long and so worshipfully maintained by the sweat of theyr browes and nowe seyng them as ye say deceyued perish before your eyes ye caÌ„ hold your peace and let al alone Saint Paule sayd Quis infirmatur ego non infirmor quis offenditur ego non vror Cupio Anathema esse à Christo pro fratribus meâ—…s And so would ye say to ifye were so sure of y â— matter as s. Paul was or if ye had the spirite of S. Paul Wise men ye say know that ye haue iuste cause to doe as ye doe Doubtlesse for he y t can fynde nothinge to saye hath a reasonable cause to holde his peace And yet I thinke a meane wise man may see y t by y â— vertue of your recognisaunce ye might as well haue aliedged s. Augustin s. Hierom as Royard Tapper But ye know the matter is such that if ye once cum to allegations whatsoeuer ye say it will be the worse As for my part so that both the wyse the vn wyse may see your errours and howe litle ye haue to say for your selfe I passe not greatlye whether yeconfesse the same by speking or by holding your peace For qui tacet consentire videtur as ye youre selfe are wont to â—…ay O master doctour deale simply in gods causes say ye haue doctours when ye haue them in dede when ye haue theÌ„ not neuer lay the fault in your Recognisaunce ¶ Sarum WHere ye saye I am not altogether wythout enemies I assure you who soeuer he be that is enemie vnto me I for my part am enemy vnto no maÌ„ but onâ—…ly wyshe that gods trueth maye beknowen of all men But he that is enemy vnto me in this behalfe I feare me is enemy vnto sum other whoÌ„ be would be loth to name ¶ Cole YE woulde beare â—…olke in hanbe that they
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
his words be these Quis est iste qui contra Statuta Euangelica conâ—…a CanonuÌ„ decreta 〈◊〉 sibi nomeÌ„ vsurpare praesumit what man is this that taketh vpoÌ„â—…un this new fangled name to be called the vniuersal Bishop of the hole church coÌ„rtary to the lawes of the gospel contrary to the decrees of the Canons And farther he saith Consentite in hoc nomen est fidem amittere To agree vnto this name is â—…o go froÌ„ the fayth These thinges and other lyke because they haue their foundation in gods word may not be chaunged by any order of y e churche For the church as she is Ladye of her own lawes so is she but a handemayd to the lawes of Christ. But here would I faine know what smatterer taughte you to frame this argument The churche hath power to break sum orders Ergo. She hath power to breke all orders where when she listeth As perâ—…te a LogicioÌ„ as ye make your self yet here ye haue made a sophistication A secundum quid ad simpliciter Which as ye know in Logik is a foul error in reasoniÌ„g But it is a world to coÌ„sider the reasoÌ„ ye vse to proue your purpose withal For ye say the Churche in Christs the Apostles tym was but an infant but now she is well strikeÌ„ in age therfore she must be otherwise dieted now theÌ„ she was then This is not the handsomest coÌ„parison y t I haue herd of For I neuer herd before now y t Christ his Apostles wet called infants Or y t euer any man before nowe toke vpon him to set theÌ„ to schole Esay saith y t Christ shold be pater futuri seculi y t is the sather of the world to cum which is y e tym of y t gospel And s. HieroÌ„ in your owne decrees calleth y t Apostles patres that is not infaÌ„ts but the fathers of y â— church And I beleue though ye would study and labor for it yet would it be very hard for you eyther to find out any good substantial reasoÌ„ wherfore ye w t your brethren ought to be called y â— fathers of gods church or Christ and hys apostles ought to be called babes O y t ye wold indiffereÌ„tly compare the one w t the other Ye shold find that as lyke as ye your Bishops are to the Apostles so lyke is your church to the Apostles church But if I would grauÌ„t you your comparyson that Chryst and hys Apostles are vnto you as childreÌ„ to old fatherly meÌ„ yet how could ye make thys argument good by al your Logike The churche is now be cuÌ„ old and auncient Ergo. The people must pray in a straunge laguage they know not what Or this The church is old Ergo. The people must receyue the SacrameÌ„t but vnder one kynd Or this The church is olde Ergo. The people may not be exhorted to the holy communion but only content theÌ„ self w t a priuate masse If these argumentes seme to be good in law yet I assure you they seme to me very weak ether in logik or in diuinity Howbeit of such reasoÌ„s ye haue stoar ynough as I were able to shew you at large if nede so required As where ye say Quae sunt potestates à Deo ordinatae sunt The powers that be ar ordered by god Ergo. The Pope is aboue the Emperour Spiritualis à nemine iudicatur The maÌ„ that is ruled by gods sprite is iudged of no man Ergo. No man may iudge the Pope Sancti estote quonian ego sanctus sum Be you holy for I am holy saith y â— lord Ergo. No maried man maye bâ—… a Priest Christ said vnto Peter Solue pro me te pay y â— tribut mony for me thee Ergo. The Pope is head of the church Ecclesiasticus sayth In medio ecclesiae aperuâ—…t oâ—… suum He opened hys mouth in the mids of the congregacion Ergo. The Priest must turne rounde at the midst of the aulter Fecit Deus homineÌ„ ad ima ginem similitudineÌ„ suaÌ„ God made man to the I. mag likenes of himself Ergo. There must be Images in the church Papa iuratur in fidem Apostolicam The Pope is sworn to y e Apostles saith Ergo. The church can not erre Non est discipulus supra magistrum There is no scholar aboue his master Ergo No man may iudg the Pope Papa est dominus omnium beneficiorum The Pope is Lord of al benefices Ergo He can not commit Simony though he would Domini est terra plenitudo eius The earth is the Lordes and the â—…nes therof Ergo. The communion cake must be â—…ounde Omnis spiritus laudet Do minuÌ„ Let al sprits praise the Lord. Ergo. Ye must haue Organs in the churche Lac vobis potuÌ„ â–ª dedi Or Ignorantia est mater pietatis I gaue you mylke to drinke or Ignoraunce is the mother of deuocion Ergo. The people must make theyr prayers in a strange tung Logike was good cheape 〈◊〉 these argumentes were allowed But these and a greate many others as good as these haue been made of your syde as ye knowe But iudge ye whether they seme to you to be of such warrant that vpon the syghte of them we mayâ—… safely breake y â— coÌ„maundementes of God or no. Very loth I was so muche to open the weakenes of your syde But for as muche as ye wryte that maister Calâ—…ins master Bucers reasons be such as none but yung folke and children wil be moued with theÌ„ your importunity herein hath caused me to do otherwysâ—… then I would Therfore out of a great nomber of lyke arguments of yours I haue laied forth a few And I beleue â–ª nether chylde nor yong bodye nor your selfe wylbe greatly moued with them Where ye say these things may not be broken by any pryuate authoritie but onely by a generall consente This is but a dilatorye plee to defraude your aduersarye Pe know all the Princes of christen â–ª â—…endom are not so sone brought to together In the mene whyle perhaps ye wil say to your selfe as ye know whosaith Interea fiet aliquid spero But for asmuche as ye geue such credit to a general consent I woulde fain learne at your hand where this custume of yours first began or by what consent it was euer allowed Steuen Gardiner in his boke of the deuels Sophistry touching the communion vnder one kynde imagineth that first sum good deuout body for reuerence he had to the Sacrament thought himselfe not worthy to receyue the cup and so absteined And then folowed another and so another after ano ther and so at length it became as he saith a generall consent Thus he imagineth only vpon â—…is own gesse For therwas neuer anye man y â— so wrote before hym Nether was he able to shewe nor whence nor where this custume 〈◊〉 began nor how farre it went abroad
kepe it in their chests nor that it shulde be sent home to new maryed men and wemen to be receyued in seuerall nor that it shuld be ministred to babes and infa◅tes that knewe not what it ment nor that Inchaunters or Necromansers shoulde therby auaunt their detestable practises nor y t men shoulde therby discharg them selues from slaunder nor that it shuld be hanged before mens brestes and caried about as a shielde against the Deuel nor that it should be ministred vnto dead men or women ◅losed vp in theyr mouthes layd with them in theyr graues But y t such as bare the name of Chryst trusted to be saued by his bloude shoulde communicate together solace them selues in the remembraunce of his death This Christ himselfe hath instructed vs ▪ do this he saith in remembraunce of me Thys is the very true lawfull vse of the holy Communion of Christes body and bloud and all others are abuses We se therefore that albeit the sacrament be an holy thinge and an heauenly mistery yet that notwithstanding it may many waies be abused But what nede we so manye proues in a thinge that is so euident Saint Paule hymselfe saw the abuses thereof in his tyme. S. Paule hymself euen in the beginnyng of the Churche wythin forty yeares after Christes death withnesseth that euen then there were abuses crept into y ◠sacramēt and therfore repro◅eth the Corinthians And for redresse therof calleth them backe to the example fyrste institution of Christ. That same selfe thyng sayth he that I receyued of the Lord that I delyuered vnto you in suche sort as I had receyued it Let that be a paterne for you to folow Summe man perhappes wil heare reply notwithstanding the sacrament in it self either through the wickednes or through y e foly of man may be and haue benabused yet neyther was there euer nor can there be any such abuse in the masse For it standeth of foure special parts godly doctrine godly consecration godly receyuinge of the sacrament and godly prayers In conclusion it is so heauenly so godly a thing that no foly or wickednes can enter into it These thinges good brethern I know haue ben oftē times spoken out of such places as this is stoutly auoutched in your hearing And therfore after that the masse had ben once abolished by y ◠noble prince of godly memory kind Edward the sixt the next prince for that she knew none other religion aud thought well of y e thyng that she had ben so lōg trained in would nedes haue it put in vre again through all her dominions it was forthwith restored in lyke māner in all points as it had ben vsed before without any kynde of alteratiō or chaung as I beleue that theyr verye doinges therein might stand for proufe sufficient that neyther the masse it selfe nor any parsel or point therof had euer ben abused But alas what if they that most of all other defend the masse thēselues fynd faultes and abuses in y e masse Mark I pray you what I say what if the very mainteyners and proctours of the masse confesse plainly vnto the worlde in theyr bokes openly printed set abrode y t there haue ben be abuses errours in the Masse Albertus Pigghius the greatest piller of that parte in a litle trea◅ise that he writeth of the Masse hath these wordes Quod si qui abusus in rem sacratissimam saluberrimam irrepserunt vt irrepsisse plerosque non diffitemur scimus ad quem ad quos pertineat eosdem corrigere That is to say if there haue certein abuses crepte into y ◠holy and holsom thing that is the Masse as I graunt there haue crept in very manye yet we know to what man men the redresse thereof doth apperteine Here Pigg◅ius graunteth simply wythout colour that diuerse abuses haue at sundry tymes priuily crept into y ◠Masse And yet I beleue he was no such enemy to the cause that he would euer haue graūted somuch specially against y e same self thyng that he defended vnlesse he had knowen it perfectly to be true It any man doubt of this man Albertus Pigghius and knowe not hys authority nor what he was let hym vnderstand y t when I speake of him I speake of all for thys is he that all the rest haue chosen to follow as their captain The greatest learned mā as it is supposed and as he hymselfe thought that ◅uer wrote in y ◠quarrell He hath founde out errours and abuses in the masse and is not abashed opēly to confesse the same Of these errours I haue intended sumwhat to intreate at thys tyme not of all for that would be an infinite labour but of so many and so ta◅eforth as the tyme shal suffer me I wyll not here enter to speake eyther of transubstātiation either of the real presence eyther of y ◠sacrifice eyther of the comen sale or vtteraunce eyther of the superstitious ceremonies of the Masse which are for the most parte both verie vayne and also in maner wythout number Of these thinges I am content to disaduauntage myselfe at thys tyme and bryefly to touche two or thre pointes as of the latin tong wherin commenly the masse hath ben vsed of the Communion vnder one kynd of the Canon of the adoration of the sacramente and of the priuate masse And of these things I intēd to speak although not so largely and with so manye words as y ◠cause would require yet by Goddes grace so simply so truely that who so will be moued with truth or reason shal sone perceiue there hath ben abuses in the Masse And if there were but one of these abuses in it yet were it worthy to be spoken of and to be amēded But if we shall plainly see with our eyes that all the er rours disorders besyde a great number els whyche I wyllingly passe by haue ben in the masse O good bretherne let vs not then thinke that so many godly men in these our dayes haue spokēagainst it without cause First as touching y ◠vnknow◅n and straung tong y t hath ben vsed in the Masse S. Paules counsel and commaundement is in generall that what so euer is done or sayd in the congregation shoulde so be done and sayd that the hearets may haue confort thereby yelde thankes vnto God and saye Amen But the same saint Paul saith if thou make thy prayer in y ◠congregation with thy spirite or noyce of a straung wordes howe shal the vnlearned man thereunto saye Amen For he knoweth not what thou sayest For not withstādig thy praier perhappes be good pet hath the other no cōfort or profit by it And therefore he saith ▪ farther I had leuer vtter fyue words in the congregation wyth vnderstanding of my meaning so that the reast may haue instructiō therby then ten thousand wordes in a straunge knowen tong Saint
Angustine wrytynge vpon the Psalmes sayth thus Oportet nos humano more non auicularum ratione cantare nam Merulae Psipttaci Corui docentur sonare quod nesciunt We must sayth S. Augustin in the prayers that we make to god not chirpe lyke birdes but synge lyke men For Popinioyes Rauens and other birdes are taughte to syng they know not what Iustinian a christian Emperor made a strait constitution that all Bishops and priestes should pronounce the words of the ministration with open voyce y â— the people might say Amen And to passe by all other authoryties and examples in thys behalf before the church grew to corruption all christian men throughout the worlde made theyr common prayers and had the holy coÌ„munion in theyr owne commen and known tong But in y â— masse as it hath ben vsed in thys later age of the worlde the priest vttereth the holye misteries in suche a language as neyther the people nor oftentymes himself vnderstaÌ„deth the meanynge And thus the death of Christ and hys passion is setforthe in suche sorte as the poore people can haue no conforte or frute therby nor geue thankes vnto God nor saye Amen Of all that holy supper and most confortable ordinaunce of Chryst there was nothing for the simple soules to consider but only a number of gestures and countenaunces and yet neither they nor the Pryeste knewe what they mente Thinke you this was Christes meanyng when he ordeyned the coÌ„munion fyrst Thinke you that s. Paule receyued these thynges of the Lorde and deliuered the same to the CorinthiaÌ„s O good brethern Christ ordeyned the holy sacramente for our sakes that we might therby remeÌ„ber y e misteries of his death know the price of his bloud Touchinge the second abuse of the communion vnder one kind it would be long to say so muche as the place woulde seme to require For besydes the Institution of Christ the wordes of S. Paul whyche to a christian man maye seme sufficieÌ„t it was vsed through out the whole catholike churche sixe hundred yeares after Christs ascension vnder both kinds without exception But in one word to say that may be sufficieÌ„t for a wise man to consider Gelasius an olde father of the churche and a bishop of Rome sayth that to minister the coÌ„munion vnder one kind is open sacriledge His wordes be these Diuisio vnius eiusdémque mysterii sine graÌ„di sacrilegio non potest peruenire I trust I shall nede no farther euidence to proue y t the masse in this part hath ben abused The third point y â— I promised to speake of is the canon a thing for many causes very vain in it self so vncertein that no man can readilye tel on whoÌ„ to father it S. Paule saith scio cui credidi cerâ—…us sum I know whom I haue beleued I am certein And vnto Timothe he sayth permane in his quae didicisti sciens a quo didiceris Stande stedfastly in such thinges as thou hast learned knowinge of whom thou hast learned them Yet many men this day stande to the CanoÌ„ as vnto the holiest part of all the masse and know not of whoÌ„ they haue learned it Summe saye Alexander the first made it summe saye Leo summe say Gelasius summe say Gregorius the fyrste Gregorius sayth one Scholasticus summe others say Gregorius the third But Innocenâ—…ius tertius to put the matter quyte out of doubt said plainely it came froÌ„ Christe and from hys Apostles Howe be it who soeuer was the â—…yrste deuiser of it it forceth not The substaunce of it and the meanyng is more material â–ª therof I think it nedeful to touch sum part in as few words as I maye For notw tstanding I haue small pleasure in opening suche maters as may seme odious yet is it behoueful for euery man to vnderstand of that thynge that was compted so high holy what maner a thig it was and what it conteyned First the priest in the Cannon desyreth God to blesse Chrysts body as though it were not sufficieÌ„tly blessed alredi Further he saith that he offereth and presenteth vp Christ vnto his father whiche is an open blasphemy For contrarywyse Christ presenteth vp vs and maketh vs a swete oblation in the sight of God his father Moreouer he desyreth God so to accept the body of his sonne Iesus Christ as he once accepted the sacrifyce of Abel or the oblacion of Melchisedech It is knowen that Abel offered vp of the fruit of hys flock a lamb or a shepe and that Melchisedech offred vnto AbrahaÌ„ and his companie returning from the battaile bread and wyne And thynk we that Christ y e son of God standeth so far in hys fathers displeasure that he nedeth a mortall and a miserable man to be his spokesman to procure him fauour or think we that God receiueth the body of his only begotten son non otherwise then he once receyued a shepe or a lambe at the handes of Abel or theÌ„ AbrahaÌ„ receiued bred and wyn of Melchâ—…sedech If no why then maketh the Priest thys prayer in the canon immediately afther the conâ—…ecration supra quae propitio ac sereno vultu respicere digneris accepta habere sicuti accepta habere dignatus es munera pueri tui iusti Abel sacrificiuÌ„ patriarchae nostri Abraham quod tibi obtulit summus sacerdos tuus Melchisedech That is to say loke down with merciful countenauÌ„ce vpon these sacrifises that is the body of Christ thy son and the cup hys bloude and vouchsafe to receyue theÌ„ as thou sumtyme vouchsauedst to receyue the oblatioÌ„s of thy chyld Abel the iuste and y â— sacrifice of our patriarch Abraham and that thinge y t was offred vnto the by thy hygh pryest Melchisedech Besides thys he desyreth God y â— an angel maye come cary Christes body away into heauen This is y â— prayer that he maketh â—…ube hec perferri per manus sancti angeli tui in sublime altare tuum â–ª what a fable is this that Chryst shuld be borne vpon an angel so caried vp away intoheueÌ„ I would not stand so long vpoÌ„ these folies if force draue me not therunto Therfore I leaue to speake farther of the Canon geuing you occasion by these few thinges y e better to better to iâ—…dge of the reast The fourth matter that remayneth to be touched is y t adoration a great matter full of dauÌ„ger and ful of ieopardie and so muche the more dauÌ„gerous for that it is an honouâ—… beÌ„loÌ„ging onely vnto God and yet without any warraunt of Goddes worde Christ that best knew what ought to be done here in when he ordeyned and deliuered the sacrameÌ„t of his body and bloud gaue no commaundemente that any man shuld fall downe to it or worship it S. Paul that toke the sacrament at Christes hande and as he had takeÌ„ it deliuered it to the Corinthians neuer willed adoration or godly honoure to be geuen vnto it
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
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.