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
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
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
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
your wayes from my waies saith the Lorde It is a daungerous thyng for a mortall man to controlle or fynd fault wyth the wisdom of the immortall God Tertullian an olde father of y â— church sheweth vs the wilfulnes of maÌ„s hart after it hath once enterprysed to presume a lytle agaynste Gods truth and ordinaunce Praeâ—… scripturas faciunt vt post 〈◊〉 contra scripturas faciunt â–ª Fyrste saith he they attempte sumwhat besyde the scriptures to th enteÌ„t that afterward they maye gather courage and boldnes to do contrary to the scriptures At the end they procead as far as the Scribes and Pharisies that for maintenaunce of theyr owne tradicions despised and brake the commaundementes of God For redresse therem there is no better waye then to folowe S. Paules councel here and to haue recourse to Goddes holy worde Saint Ambrose saith Interrogemus Petrum Interrogemus Paulum si verum volumus inuenire If we will fynd out the truth and be put out of doubt saith Saint Ambrose let vs harken what Peter Paule will say vnto vs. Saint Cyprian sayth Hinc schismata oriuntut quia caput non quaeâ—… ad fontem non reditur caelestis magistri praecepta non seruaÌ„tur Hereof saith Saint Cyprian aryse schismes diuisions for that we seke not to the heade nor haue recourse to the spryng nor kepe the commaundementes of the heauenly master Tertulliâ—… saith Haec ratio contra omnen haeresim valet hoc veruÌ„ est quod primum fuit This reason saith he is able to confound al maner he â–ª resies That thing is true y r was first appointed O that our aduersaries and all they that stand in the defence of the Masse this day woulde coÌ„tente them selfe to be tudged by thys rule O that in all the controuersies that lye betwen vs and theÌ„ they woulde remyt the iudgemente vnto Godes worde So shoulde we sone agree ioyne together So shoulde we delyuer nothynge vnto the people but that we haue receyued at Godes hand And if there be any here that haue had or yâ—…t hath any good opinioÌ„ of the Masse I beseche you for Godes sake euen as ye tender youre owne saluation suffer not your self wilfully to be led away tunne not blyndlye to yâ—…ur owne confusion Thinke with your self it was not for nought that so many of your bretherne rather suffered them selues to dye to abyde all maner extremitie and cruelty then they woulde be partakers of that thinge that you reken to be so holy Let their death let their asshes let theyr bloud that was so aboundantlye shed before youre â—…ies sumwhat preuaile with you and mout you Be not ruled by your wilfull affections Ye haue a good zeale and mynde towardes God Haue it according vnto the knowledge of God The Iues had a zeale of God and yet they crucifyed the sonne of God Searche the scriptures there shall ye fynde euerlastyng lyfe There shall ye learn to iudge your selfe and your owne doinges that ye be not iudged of the Lorde If euer it happen you to be present againe at the masse thinke but thus with your selfe what make I here What profyte haue I of my doinges I heare nothyng I vnderstand nothyng I am taught nothing I receyue nothynge Christe bad me take I take nothynge Chryste bad me â—…ate I eate nothing Christ â—…ad me drink I drink nothing Is this the institucion of Christ Is this the Lordes supper Is this the right vse of y â— holy misteryes Is this it that Paule deliuered vnto me Is this it that Paule receiued of the Lorde Let vs say but thus vnto our selfe and no doubt God of his mercy wil open our heartes we shall see our errours and content our selfe to be ordâ—…ed by the wisdome of God to do that God will haue vs doo to beleue that God will haue vs beleue to worship that God wyll haue vs worship So shall we haue comforte of the hoâ—…y mysteries So shall we receyue the fruytes of Chrystes death So shall we be 〈◊〉 of Christes bodye and bloud Sâ—… shall Christ truly dwell in vs and we in him so shall all errour be taken from vs So shall we ioyne al together in gods truth So shal we all be able with one hart one spirite to know and to glorifie the only y â— true and the liuing God â–ª and hys only begotten sunne Iesus Christ to whom both with the holy ghost be all honour and glory for euer and euer Amen An Index or table of the most notable thinges and wordes conteined in thys work A A 〈◊〉 of the bread if they be worshipped it is â—…dolatry 141. they are vnâ—…nown of the peo 〈◊〉 141. b. Accidentium substaÌ„tia 65. b â—…doratioÌ„ of y r bread 137. b a new 〈◊〉 138. very daungerous 139 Agnus 〈◊〉 128. b Albertus Pigghius look Pighius Altar must be made of ston whi 149. 〈◊〉 Antyquitye boasted in vain 106 Antiquity of the papists religioÌ„ 49. b Apostles knoledge in MoÌ„tanus 〈◊〉 109 Apostles churche an infant 111 Apâ—…l â—…rom Pope to counsel forbod 93 argâ—…mentes gathered of D. Colâ—…s wordsagainst â—…he Pope most effecâ—… 92 〈◊〉 〈◊〉 of the 〈◊〉 â—…ble â–ª 〈◊〉 147 ArgumeÌ„t of 〈◊〉 〈◊〉 47 ArgumeÌ„t of D. 〈◊〉 â–ª very 〈◊〉 110. b. of 〈◊〉 〈◊〉 â–ª touching y â— church 111. b. 〈◊〉 propoâ—…ded â—…y Satum vnpossible to be proued by the papistes 4. b AsseueracioÌ„ trewâ—… is sufficient prouâ—… in the law 46 Authorities papists do forge wheÌ„ they laâ—… 41 B Baptim abused 126 b. for the dead after y r dead ibideÌ„ Baptim ministered at al times indifferently 108 Baptizynge for the dead 92 Basil counsel erred 91 Bishop of Constantinople attempted the supremacy 15 Bishop vniuersal 47 Bishop vniuersall against gospell and old canons 110 Bishop onlye must coÌ„secrat the church why 149 Bishop muste were purple saÌ„dals why 148. b. Bohemyshe people vnmercifully delt withall 85 Bold offer of SaruÌ„ 162 bound not to dispute 75 Bread remaineth in the sacrameÌ„t 140 Bread wourshiped 137. b a new deuis 138. Idolatri 139. b Bread sacramentall must be rouÌ„d why 150 Bread sacramentall diuided in three why 156 Buâ—…ers Caluins reasons answered by the Papistes how 7 Camotenses 64. b Canon of the masse 135 Chalice must be of sil uer or gold 150 Children sing in the church with men wemen 69. b Christs body not suf 〈◊〉 blest alredi 136. offred by the priest ibidem Christ hath nied of our praiers 136 Christs sacrifice for â—…s euery day 169. â—… Christ and his 〈◊〉 no infants 111 Christs flesh honorable 142. his 〈◊〉 is to be 〈◊〉 eateÌ„ in heauen 143 Christâ—… death applied vnto vs howe 169. be â–ª Church may not be halowed but of a bishop 〈◊〉 149 Church is ladi of her own lawes handmaid of christ 110. b Church an infant in thapostles tyme. 106. b Churche may not be reformed w t hout ge nâ—…rall consent 114 Church can not 〈◊〉
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
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„
an heretike 〈◊〉 knowe there is sumwhat besyde in S. Augustin in s. Hierome in S. 〈◊〉 c. I beleue more then Royarde or Tapâ—… could euer answer Ye knowe that ye your selfe in your last answer graunted me y t the exaÌ„ples of y â— primatiue church are of our syde therfore ye rest 〈◊〉 an 〈◊〉 point that the Primitiue churche in the Apostles old doctours tyme was but an infant and a babe in comparison of your Church of Rome Therfore me thinketh sauinge that it was your pleasure ye were sumwhat ouer seen to say that all our allegations may be couched in syxe lines But as I haue offred you ofteÌ„ times bring ye but two lines of your syd and the field is yours ¶ Sarum YEt lest I should seme to flye conferece and trial which in dede in this case I most desire or to folowe you in discourtesy I will perfourme sume part of your request although in dede it be vnreasonable ¶ Cole IT is no discourtesy to refuse to do that wherwith I might forfeit my recognisaunce The Reply Sarum YOur recognisaunce doth you good seruice to saue your credit ye fly away like a faint Souldiour and yet hold vp your shield as if ye wer fighting still ¶ Sarum AGainst your new deuise of transubstantiation besides manye others whoÌ„ I nowe passe by ye haue y e olde father and doctour Gelasius whose iudgement I beleue ye wil regard y t 〈◊〉 because he was sometymes a Bishop of Rome which See as ye 〈◊〉 taught 〈◊〉 neuer erre And is alledged in y t decrees his wordes be plaine Non desinit esse substantia panis natura vini ¶ Cole I Se 〈◊〉 ye write much and read litle 〈◊〉 〈◊〉 is ful answered by Tapper in articulo de 〈◊〉 Ye alledge his words otherwise then ye find them Which fault I trust goweth 〈◊〉 ouer sight The Reply Sarum HOwe are ye so priuie to my reading â–ª Wyse men auouch no more then they knowe ye lackte shift when ye were driuen to wryt thus I assure you I haue not been so slacke a student these xx yeares but that besydes other old wryters of diuers sorts Grek and Latine I haue not spared to reade ouer euen suche as haue wrytten of youre syde as 〈◊〉 Pigghius Hosmasterus 〈◊〉 Hossius and suche others and yet vmil this day I neuer set abroad in prynte xx lynes But this is youre olde wont to make the people thinke that we reade nothinge els but. ii penny doctoures as ye call them As in the disputation at Westminster ye would seme to stand in doubt whether we were able to vnderstande you or no when ye speake a little Latine and as of late ye doubted not to saye that mayster doctour Martyr was not ablâ—… to make a Sillogismus which thing in dede is as true as the rest of your religion But I praye you what had Stephen Gardiner red when he alledged the third voke of S. Augustin de sermone domini in moâ—…e and yet S. Augustin neuer wrote but two What had the same Stephen Gardiner rede when he alledged Theophilactus and called hym Theophilus Alexandrinus who was before Theophylactus well nere fyue hâ—…ndred yeres What had doctour Smith of Dron red that openly in the disputatioÌ„s there An. Domini 1554. alledged the couâ—…cell of Nice to proue the phansy of your transubstantiation and when he came to shew the place was not able to fynd one worde other in that couÌ„cell or in any other of antiquitie that might seme to make for it What had he red that being a Judg in y â— same disputations cried out so bitterly vpon y e man of god the Archebishop of Canterburie and that foure or fyue times together osteÌ„de mihi qualis corpus fuit qualis corpus fuit was not hable to vtter his mind in coÌ„grue latin This thing I trust ye wil recorde with me for it was spokeÌ„ in your own hearing Your importunitie hath caused me contrary to myn own nature to vtter these things which otherwise I coulde haue conceiled O bost not â—…our self to much of your great reading When ye bring me any olde Doctour or councell for your purpose in the matters y e we now talke of then will I saye ye haue read muche As for Gelasius how soeuer it pleaseth D. Tapper to coâ—…tue him he sayeth plainly that in the Sacrament there remaineth the substaunce and nature of breade and wyne But ye say I alledge Gelasius otherwise then I fynde him and hereof your frends haue made much a do I se it muste be a very small fault that shall escape your eyes Gelasius wordes be these Non desinit esse substaÌ„tia panis vel natura vinâ—… Which words hauing not the boke at hand I re ported thus Non desinit esse substantia panis natura vini I besech you howe far went I 〈◊〉 from the words or from the meaning of the authour I se it was not for nought that childreÌ„ in the Scholes were wonte to fynde a difference betwene these two proposicions comedi bis paneÌ„ and bis panem comedi But I perceine the faut was such that ye were loth to make mater of it If I had altered any part of the sence and meaning of the wryter I trow I had ben lyke to heare more of it I remember what a clappinge of handes and stamping of fete ye made at Oxen. agaynst that notable godlye learned man the Archebishop of Cantorburye for that he alledging a place oute of Saint Hilarie had chaunged but one letter and wrytten verò in stende of verè Ye triumphed ouer hym and poynted hym to the people and called hym a falsarie a wrester a corrupter of the Doctours And yet afterward it was founde and wil yet appere y e two of your owne doctours Steuen Gardiner Smith in their owne printed bokes had chaunged the same letter written vero aswel as he Howbeit God be thanked ye will not geue me cause to fynde such fault with your allegations for ye are able to alledge nothing at all But it were to loÌ„g to shew how many times and how shamefully the wryters of your syd haue corrupted the old doctours Yet for example sake of a great nomber to shew you one or two how thinke ye by your doctour Pighius that violeÌ„tly altereth both the words and the meaning of S. Augustin For where S. Augustine wryteth thus Quid tam grate offerri aut ab illo suscipi potest quam caro sacrificii nostri corpus effectum Sacerdotis nostri meaninge the Sacrifice that Christ offered vpon the Crosse. Pighius putteth in of hys own A nobis which S. Augustin had not and made vp the sentence of this sorte Quid tam gratè offerri à nobis aut ab illo suscipi potest quam caro sacrificii nostri corpus effectum Sacerdotis nostri and so perforce turned it to the pretensed Sacrifice of your masse How thinke ye
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
had confessed ther wer opeÌ„ errours in the masse notwithstaÌ„ding Latomus a doctour of your own had confessed a great abuse in the CoÌ„munion vnder one kind â–ª notwitstanding Pius ii Bishop of Rome had sene and confessed great abuse in the restrainynge of Priestes mariage yet in the same councel they concluded among theÌ„ selues y t no maner of thing should be changed at all that had bene once receiued in their Câ—…urch Therfore these be not fond excuses y â— world seeth they be to true ¶ Sarum BOth parties ye say haue waded so far herein that nowe they can go no farther and therfore ye would haue â—…ther partye let other alone This ye say now because ye see ye are called to an audit and are not able to make your accompte But if ye of your part had been so indifferent when time was many a godly man had now been alyue ¶ Cole YE forget your self I say not so 〈◊〉 loke bet 〈◊〉 in the place The Reply Sarum IF ye meant not so it skilleth not greatly It is to small purpose Consider it well and ye shall finde my conclusion true ¶ Sarum WHere ye say ye would haue the sayinges of both parties weâ—…ed by y â— balaunce of the olde doctors ye se that is our speciall request vnto you And that in the matters you wryt of I 〈◊〉 〈◊〉 so to be tryed But why throw ye away these Balance And being so ofteÌ„ times required why be ye so loth to shew forth but one old doctor of your 〈◊〉 〈◊〉 make 〈◊〉 beleue ye would not haue the maâ—… cum to tryall Only ye set forth the empty names of S. Augustine of sainct 〈◊〉 of S. Chrisostome of S. Bastll of S. Ciprian of TertulliaÌ„ of Ireneus of Dionysius of the couÌ„celles c. As y â— Apotheâ—…aryes set forâ—…h theyr painted Bores and oftentymes nothinge in them Ye shewe me onely the names of the doctors which I knew before But ye shewe me not one worde in them of the priuate masse or of the 〈◊〉 of the matters that lye betwen vs. If ye could haue found any thing in them for your purpose I beleue ye wolde not haue brought them empty Ye say all these matters be already determined But where I pray you or in what generall councell This is it that I would so gladly knowe at your hand and that ye say ye haue and yet so vngently kepe it from me ¶ Cole THen begin if ye think the tyme will serue 〈◊〉 put it ouer till another tym All these be but wordes often repeted and answered alredy The Reply Sarum I Haue offered and begon in vain For ye kepe your selfe of and wil not come to answer These words I graunt haue ben vpon good occasion oftentimes repeted and I thinke ye would say some what to them if ye were able ¶ Sarum YE say I 〈◊〉 misreporte the late Councell of Constance O good master doctor these words saâ—… to much of your choller and might better haue been spared I spake more fauourably of y â— councell then I might haue done The words of the councel be these speaking namely of y â— communion vnder both kinds Pertinaciter assereÌ„tes 〈◊〉 pofitum tanquam Heretici â—…rcendi sunt By these wordes they that maintein the manifest ordinaunce of Christ the practise of the Apostles are not called 〈◊〉 as I sayd but 〈◊〉 wilful heretikes Ye se therfore my reporte was more fauourable then y â— couÌ„â—… deserued ¶ Cole YE say the councell of Constance openly pronounced against Christ. Wherein Ipray you 〈◊〉 the fathers there sayd who so sayth it is of necessity to receiue vnder both kindes and the 〈◊〉 custom of the churche is sacriledge 〈◊〉 to be taken as an 〈◊〉 yet non heretik but in a wrong opiniâ—… Then be like ye can bringe in sum text where Christ coÌ„maunded it should not be receiued but vnder both kinds which ye caÌ„ neuer do So is youre report of this councel slanderous still Read 4. Canonem concilâ—… Constantienfis The Reply Sarum IT grcueth you that I should say y â— councell decreed against christ But consider it a right ye shall find it Christ as ye know appointed the Communion vnder bothe kindes and commaunded his disciples to do y â— same as he had done it Therfore he that commauÌ„deth the contrary and that vnder the paine of heresy pronounceth opeÌ„ly against Christ. Ye call it an approued custome of the church Yet ye remembers Ciprians wordes that be alledged in your own decrees Christus non dicit ego sum consuetudo sed ego sum veritas that is to say Chryst saith not I am custum but I am the trueth But if custume might iustly preuayle agaynste an open and playne truethe I praye you where was youre Communyon vnder one kynd euer at any tyme sence the beginning of the world allowed for a generall customeâ—… Or being but a particuler custoÌ„ as it is and that receiued onely oâ—… your selse in what generall councel was it euer allowed Ye say your own ordinaunces may not be broken without y â— anthority of a general Councel And dare ye without any suche authority only vpon a vain and particuler custome to break the vniuersall ordenaunce of Christ Ye saye men are not to be iudged heretikes that withstaÌ„d your order herein but onely to be in a wrong opinion Here I se that ye and your brethren agree not in iudgemeÌ„t both together And therfore ye shall the lesse marueile yf we disagree from you mistrust you both For Hossius a doctoure of your syde is not afrayed to call it heresy and sacrilege his words be plaine Nunc haeresin profert séque pollicetur ostensurum omnes esse impios qui vtriusque speciei coÌ„munionem laicis denegaÌ„t And again An autem idem in regno tuo factuÌ„ non vidimus vbi Calix per summum sacrilegium vsurpatur And agayn vellem autem vnam mihi terram aliquam ostendi vbi priuata libidine calix vsurpari coeptus est in quanoÌ„ è vestigio multae sint aliae quideÌ„ horribiles haereses consequute Thus to do that thinge that Christ and his Apostles and all the olde fathers did in the primitiue Churche without exception this doctour concludeth it to be an horrible heresy And if it were taken for no heresye as ye saye it was not then was your Councell to muche to blame that gaue so cruell sentence againste the people of Bohema for that they thought it necessary to vse both kindes accordingee to the institucion of Christ and pronounced thus against them Tanquam Haeretici arcendi sunt For yf they take them for no heretikes â–ª they did them great wrong to punishe them as heretikes And yet is your doctour 〈◊〉 to muche to blame to condemne any thing for heresy without any word of God and speciallye without the authority of any olde doctor or any generall councell Ye ask me what text I caÌ„ bring forth
wherin Christ commauÌ„ded that the communion should be receyued vnder both kinds The institucion of Christ and his commaundement thereunto annexed as me thinketh is texte good iâ—…ought to him that wil be ruled by Chryst. I will not aske ye what text ye can brynge wherin Chryst hath commauÌ„ded you to minister the communion in one kind But this only would I knowe what text ye can bring wher by a Priest ministring the Sacrament is coÌ„mauÌ„ded to receiue it in both kids more then any other lay man I know your answer ye must nedes say the institution of Christ. And yet by your own interpretaâ—…ion if a priest communicate himself vnder one kinde Gelasius calleth it Sacrilegium which thyng I reken he would not haue sayd if he had not thought it contrary to the opeÌ„ words and institucion of Chryst. Againe what texte can ye bryng wherbi as touching this point the Priest hath any priueledg aboue the people If ye can fynd none as in dede ye shall neuer be able theÌ„ y t that is sacriledg in the Priest is also sactiledge in the people Again what text can ye bryng wherby Christ hath precisely forbidden any man to baptise onlye in the name of the holy gost vn â–ª doubtedly ye can fynd none in all the Scripturs but onely Christs institution And yet whosoeuer woulde decree that suche kynde of Baptisme shoulde be vsed I trowe ye woulde saye he decrâ—… against Christ because he breaketh the institucion of Christ. Euen so doth your Councell oâ—… Constance in the matter we last talkt of Therfore my wordes are true still and yet ye ye must gâ—…ue me leue to say the trueth haue coÌ„cluded with a slaunder Touching the thing it selfe ye are so certaine of it y t none of you all can tell at what tyme it fyrste began But this ye knowe well if ye lyst to be knowen of it that it began nother in Chrystes tyme nor in the Apostles tyme nor wythin the olde Doctoures tyme nor wythin the Compasse of seuen hundred yeares after Christ. And therfore if a man should aske you of your coÌ„munion vnder onekind De coelo est an ex hominibus ye must nedes answere it came not from heaueÌ„ forasmuch as it hath no testimony of gods worde but onely crept in as Steâ—…n Gardiner confesseth by a supersticious negligence in the people Sarum WHere ye say ye could neuer yet 〈◊〉 the error of one generall councell I trowe this escaped you for default of memory Albertus Pighius the greatest learned man of your fide hath fouÌ„â—…â—…ut such errors to our handes namely in his boke that he calleth 〈◊〉 Hierarchia speakynge of the second couÌ„tell holden at â—…phesus which ye caÌ„â—…ot 〈◊〉 but it was generall and yet tokâ—… parte wyth the Heretike Abbat Eutyches agaynst the godlye man 〈◊〉 he wryteth thus 〈◊〉 〈◊〉 〈◊〉 congregata legitimê vt benê ita perperam iniustè impieque iudicare ac definire possunt that is generall councels yea eueÌ„ such as be lawfully summoned as they may conclude thinges well so may they likewyse iudge and determine thynges rashely 〈◊〉 and wickedly ¶ Cole YE ground your self vppon Pigghius 〈◊〉 â–ª For Pigghius holdeth the councell of Ephesuo was general which the Councel of 〈◊〉 〈◊〉 So that I marueil muche herein of you that ye alledg that for a councell whycâ—… hath no place in the â—…oke of councels The Reply Sarum IN Pigghius wordes there are two thiÌ„gs to be noted The one is that he saith a general couÌ„cel may erre in faith The other that he saith the second councell of Ephesus was generall And forasmuche as ye chalenge hym onely for y â— latter I thinke ye wil agree with him in the first which to my purpose is sufficient But here ye cause me to marueile what ye meane to make so little accompt of Pighius for he as ye know hath been taken for y â— chiefest champion of your syde Pighius sayth the councell oâ—… Ephesus was generall and ye say it was not so Ye muste geue me leaue to say the trueth if y e matter come to a quid dicunt Pigghius wil be taken in y r cuntry for a 〈◊〉 as wel learned and as skilfull in y r counsels as D. Cole Ye shoulde not so little esteme the doctours of your own syde least that beiÌ„g not able to alledge any olde doctoure and refusing the new it may happely be thought ye haue neyther old nor new And yet wheÌ„ ye 〈◊〉 before the Quenes maiesties coÌ„missioners at Lambeth ye sayd openly there that Pighius is ful of erroures But forasmuche as ye your self haue begon to find faulte wyth your own doctours I trust hereafter ye wyll the better beare wyth vs if we sometyme shall do the same Here ye dryue me to vse the moe words partly to defende Pighius in hys right and partely to make you se howe wilfully ye wythstande an open trueth hauyng so little to the contrary And as ye shal be founde true in thys euen so am I wel content to take you in all the reast First Nicephorus Euagrius that wryte the whole Storye and order of the councell of Ephesus neuer denied it to be generall 〈◊〉 the Emperoure that summoned the Bishops together as it may appeare by hys words toke it to be generall For thus he wryteth to y e councell Cogitantes non esse tutum absque vestra sancta Synodo vbique sanctaruÌ„ Ecclesiarum praesulibus huiusmodi quaestionem de fide renouari necessariuÌ„ duximus vestram sanctitatem conuenire These wordes Sanctarum Ecclesiarum quae vbique sunt importe a generalitie of all churches through the worlde Farther ther was the emperours authority the Bishop of Romes legate whyche as sume men thinke maketh vp al together and other Bishops of all nations And howe could suche a councell not be generall Youâ—… doctours of Paâ—…yse haue concluded thus Articulo XXII Quod autem magistri nostri dicuÌ„â—… de legitima congregatione notandum est ad hoc vt concilium legitimè congregetur sufficere quod solemnitas forma iuris solemniter sit seruata Quia si quis trahere vellet hoc in disputationem vtruÌ„ praelati qui ibi sedent habeant rectam intentionem vtrum sint docti vtrum habeant scientiam sacrarum literarum animuÌ„ obediendi sanae doctrinae esset processus in infinituÌ„ That is to say where as our doctours speake of a lawfull councel we must marke that to this that the councel be lawfully gathered it shal be sufficient that the solemnity and fourme of law be solemly obserued For if we shoulde moue question whether the Bishops y e sit in councell haue a godly meaning whether they be learned and whether they haue vnder staÌ„ding of the scriptures and whether they mind to submit them selues to sound doctrine then should we neuer haue done Thus it is decreed by your doctours that nether godly meaning nor learnig nor knowledge of
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
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
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.