The true copies of the letters betwene the reuerend father in God Iohn Bisshop of Sarum and D. Cole vpon occasion of a sermon that the said Bishop preached before the Quenes Maiestie, and hir most honorable Counsel. 1560. Set forthe and allowed, according to the order appointed in the Quenes Maiesties iniunctions. Cum gratia & priuilegio Regiæ Maiestatis per septennium.

The true copies of the letters betwene the reuerend father in God Iohn Bisshop of Sarum and D. Cole vpon occasion of a sermon that the said Bishop preached before the Quenes Maiestie, and hir most honorable Counsel. 1560. Set forthe and allowed, according to the order appointed in the Quenes Maiesties iniunctions. Cum gratia & priuilegio Regiæ Maiestatis per septennium.

Table of contents

Title page

THE COPIE OF a letter sente from D. Cole to the Bishop of Sarum, vpon occasion of a Sermon that the saide Bishop had preached in the Courte before the Quenes Maiesty.

The Bishop of Salisburies answere vnto the letter afore written.

❧ D. Coles seconde Letter to the Bishop of Sarum.

❧ The answere of Jo. Bisshop of Sarum vnto D. Coles second letter.

▪ Doctour Coles answere to certaine parcelles of the Seconde Letters of the Bishop of Sarum set forthe in such sorte as it came from the Author. 8. Aprilis. Anno▪ 1560.

❧ A Letter sent from the Bishoppe of Sarum to doctour Cole, wherin he requireth of him a true and a full Copie of the former answer.

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❧ The Reply of the Bishop of Sarum to the Letter aboue written, which D. Cole contrarie to euen dealing had geuen out and sent abroad, not to the said Bishop to whom he wrote it, but priuely and secretly vnto certain of hys own frendes.

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¶ Sarum.

¶ Cole

The Reply of the Bishop of Sarum.

¶ Sarum.

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Thereply. Sarum.

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The Reply. Sarum.

Sarum.

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The reply. Sarum.

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The reply. Sarum.

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The Reply. Sarum.

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The reply. Sarum▪

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The Reply. Sarum.

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The Reply, Sarum.

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Thereply. Sarum.

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The reply. Sarum.

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The Reply Sarum.

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The Reply Sarum.

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The Reply. Sarum▪

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The Reply Sarum.

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Thereply. Sarum.

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The Reply. Sarum.

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The reply, Sarum.

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The reply. Sarum.

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The Reply. Sarum.

The copie of a Sermon pronounced by the Byshop of Salisburie at Paules Crosse, the second Sondaye before Ester in the yere of our Lord. 1560. whervpon D. Cole first sought occasion to encounter: shortly set forthe as nere as the authour could call it to remembraunce without any alteration or addition. THE COPIE OF a Sermon pronounced by the Bisshop of Salisbury at Paules Crosse the. ii. Sondaye before Ester, in the yeare of our Lord God. 1560. Wherupon D Cole first sought occasiō to encoūter: shortly set forth, as nere as the authoure could call it to remembraunce without any alteration or addiciō.

An Index or table of the most notable thinges and wordes conteined in thys work.

¶ Faultes escaped in the printing.

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❧ THE TRVE COPIES OF THE LETters betwene the reuerend father in God Iohn Bisshop of Sarum and D. Cole, vpon occasion of a Sermon that the said Bishop preached before the Quenes Maiestie, and hir most honorable Counsel. 1560.

¶ Set forthe and allowed, according to the order appointed in the Quenes Maiesties Iniunctions.

¶ Cum gratia & priuilegio Regiae Maiestatis per septennium.

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THE COPIE OF a letter sente from D. Cole to the Bishop of Sarum, vpon occasion of a Sermon that the saide Bishop had preached in the Courte before the Quenes Maiesty.

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IT ru [...] [...] I shall not need [...] many wordes to make my entree with you. You hau [...] made so large and gentill an offer, that my request beynge employed wyth [...] the compasse of the same, shall haue an answere I hope to my comforte.

Where in these Articles you seeme very resolute, & as it is thought so well armed, that you haue wh [...] withto persuade any reasonable mā to be in them of [...] opiniō: may it therfore like you to sende me the chiefe places, in these [...]atters not written, (for that were to mutche paines for you) but noted, or, as they terme it, coted whiche & where [Page] they be. And I promise you by yt [...]aith I beare to God, I shall yelde fo farre as you shall giue me cause.

I wold wishe it might please you to write herein againe, for talke will not so well further, that you should herein entende. Yf happely it shall lyke you to wryte any more then the places, whiche ye accompte will throughly proue your opinion, I pray you do it rather, dialecticè, then otherwise. For the weght of these matters, more requireth learning then wordes.

Yf the places that you haue in these Arti [...]les, be but such as are already answeared by learued men on our side, or but suche as Caluine, Bueer, or other of the protestauntes haue laide for them selfe, then I trust you will laye more weght or reason to them. For suche as they be, in them, I haue already sene. I repute them percase somwat able to do with yonge folke, or the simple and vnlearned people, other, I wene, weigh them no better then they be worthy.

Yet one thing more I long muche to be answeared in, why ye rather offer [Page] [...]othe in your Sermon yesterday in the Courte, & at all other times at Powles Crosse, to dispute in these iiii. pointes, then in the chiefe matters that lye in question betwixte the Church of Rome and the Protestaūtes. Yt semith to me farre the nearer way to compasse that you would so faine winne, if ye began not with suche matters which we deny not, but a generall Coūsell might take order that they shoulde be practised as ye woulde haue it. Mary the Article of the presence of Christes Body & bludde in the Sacrament, the article of our Iustification, the valewe of a Christian mans good workes, whether the Masse [...]sed in the churche of Rome be tolerable yea or no, yea whether that ye masse be not a verye sacrifice acceptable to God in dede, and good bothe for the quicke and the dead, whether any Scripture forbiddeth a manne to de [...]re the blessed Apostles and Martyrs in heauen to pray for vs, whether it be lefull to honour them, and whether it be lefull for vs, and good for them, to pray [...] for all christian Soules: I wene if ye [Page] [...]ad the vpper hande but in one of these questions, the world might wel thinke we were smally to be trusted in all the [...]est. For we make a platte and playne answere to them, without if, or and. So do we not, whether the Seruice ought to be in Englishe or not. Or whether the people ought to receaue in bothe kindes or no. Or whether any priuate▪ Masse ought to be saide in the Churche or no.

I ha [...] [...]eoparded to wade this farre with you, for no worse purpose then I haue vttered at the beginning. For of trou [...]h, if you shew me good cause why, I shal yelde as I haue promised.

M [...] aduenture in this case syalbe so taken I trust, as no aduātage be sought against me, as for breache of any parte of my [...] one way or other. Wherefore I pray you constrewe my doynges by the meaning I had in them.

I haue here set in writynge the [...] that you haue so gentelly of [...]d [...]o [...]e resonable, in suche sorte in [...] [...] [...]y [...] ported [...] your mouth [...] me.

[Page]1. Whether there remayne any substance of Bread and Wyne after the consecration done as the Churche appointeth?

2. Whether it be tolerable that y• people should receaue vnder one kinde or no?

3. Whether it be any offēce before God that the common Seruice shoulde be saide in a tonge that the people vnderstandeth not?

4. Whether it be any offēce before God a Prieste to saye Masse, onles one or other receaue with him?

18. Martij.

Henricus. Cole.

The Bishop of Salisburies answere vnto the letter afore written.

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I Perceyue by youre letters that ye were not present your selfe at my Sermon in the Court, but only herde of it by the reporte of others. And where you desire to be answered in certain pointes touchinge the same, considerynge both my calling and also the place where I spake, I stāde in doubte whether I may safely wythoute further licence geue a rekening of my doctrine, being vttered before the Prince, the Counsell, and the whole state of the Realme, specially to a subiecte, and sutch a subiecte as mistiketh all Sermons, and yet will not vouchesaue to heare one. Notwithstandyng forasmuche as I am persuaded that you charitably desire to be resolued▪ [Page] I can also charitably be contented, as a frende with a frende, or a scholar with a scholar, to conferre with you herein, reseruinge alway my former protestation.

Touching [...] y• quotations of the special points & groundes that I stand vpō, if you had herde y• maner of my doctrine your selfe, I be leue, you would not haue required thē. For your reporterhath altered the whole forme of my speakyng.

For I stoode only vpon the negatiue, which as you saide, when time was, in the disputation, that should haue ben at Westminster, is not possible to be proued.

My offer was this, that if any one of all those thinges that I thē rehearsed, could be proued of you [...] side by any sufficient authoritie other of the Scriptures, or of the olde Doctours, or of the auncient [Page] Councels, or by any one allowed example of the primitiue churche, that then I woulde be content to yelde vnto you.

I say you haue none of al those helpes, nor Scriptures, nor Coū cels, nor doctours, nor any other an [...]iguitye, & this is the negatiue. Now it stādeth you vpon to proue but one affirmatiue to ye contrarie, and so to require my promisse.

The articles y• I said could not be proued of your parte wer the [...]e▪

That it can not appeare by a [...]y authoritie other of the olde Doctours, or of the auncient Coūcels that there was any priuate masse in the whole Churche of Christ, at that time.

Or yt there was then any communion ministred in the church to the people vnder one kinde only.

Or yt the commen prayers were [Page] then pronoūced in a straūge tōge, 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 cōsecration, the substaūce 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 thē forbidden to praye, or to reade the scriptures in theyr mother tonge.

And other [...]o Articles a great number I rekened vp then at [Page] Poules Crosse, which it were lōg 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• people in hāde ye can proue them by: I am well content to stande to my promisse.

[...]f you saye these are but smal matters in comparison of others, yet as small as ye wolde haue thē seeme now▪ 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 [Page] 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 [...]ue questiō 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 y [...] [...]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 con [...]rary, afterwarde I am well content to trauel with you father in the rest.

Further I merueile mutche ye write, yt touching a priuate masse, or the receiuing vnder one kinde, or the comme [...] prayers to be had [Page] in an vnknowen tongue or otherwise, ye are not resolued to answear precisely without, if, or and▪ For where ye saye ye are cōtent 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 [...]es ye wil say the councel of Coū stauce, that of late yeres pronounced o [...]y against Christ himselfe▪ and all the primit [...] churche, that it shoulde be a [...] disorder, if the people should comm [...] cate vnder both kindes. And ha [...]g no [...] coūcel, that [...] was to alledge, in these matters, I maru [...] how ye can iustly say, ye are altogether ordered by coū celles. And yet farther woulde I learne, what warrant any general Coūcel can haue to decree any [Page] 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 ma [...] [...]erue our tourne as well as yours. For we haue reade Coclaeus, Eckius, Pigghius, [...], and such others, & haue found such reasōs and answeares in them, as I beleue you your selfe are not m [...]che moued withall.

Where you saye that maister Calu [...]es, an [...] ma [...]ster Buc [...]rs reasons haue benne answeared, I graunt in deede they haue [...] answeared, but not so mu [...]che by learninge, as by other meanes, as you know [...]. But your reasōs haue [...] answered by reason [...] ▪ [Page] 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▪

❧ D. Coles seconde Letter to the Bishop of Sarum.

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I Shall for this tyme pass [...] 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 [...]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 cō 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 cōmeth 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 [...]ndeuour to satisfye. And although yo [...] [Page] had not so protest [...]d, yet is it the parte of a common and publike preacher to performe no lesse when occasion is geuē. 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 vnl [...]arned to yelde therunto, according to the wordes of my writinge, and [...]rotestation.

But I [...]nde not this meanynge in your writīg sente vnto me, wherin you sh [...]e your selfe [...]isposed only to defede your teaching as confessed and take f [...]r trew, & n [...] to giue any acc [...]pte th [...]rof, or to satisfye any y• doubteth. And there you [...] me all [...]age to the contrarye and [...]proue your saying, which neither reason, nor lawe, can driue me to. R [...]ason, [...]icause the doctrine being yet d [...]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 oppen [...]t, when [...]atter is [...]enied, as your doctrine is by vs, alleageth [...]or y• parte which he would haue s [...]me [...]rew. [Page] An [...] [...] [...] [...] [...]ou to disproue that do [...] [...] which lon [...]e time hath benne [...] [...] [...] more when any man professed a r [...]formation of doctrine, as you d [...], [...] [...] hath euer alleaged causes wl [...]y they so did, [...] so take [...] hande▪ to proue that they taught▪ agai [...]st such as did and woulde thinke otherwise.

But bicause you a [...]e a [...] Bishop and [...] [...] [...]tche an [...], ye doubt [...] [...]ou ought [...] shewe cause of y• you [...] or no, and therfore ye spake by [...]. Where at I do [...]utche [...] for the person [...] the place maketh [...]ereuce w [...]o shoulde proue or disproue▪ The greater personage you bea [...]e, the lesse cause haue ye to be put to answeare. You haue not yet I wene all forgot the trade in [...]reforde which you and I were broughte vp in. In sc [...]oles of philos [...]phie a maister of arte is the highest degree, where the maister is rather put to oppose, thē to answeare. And like wise in diuinitie in ordinarie disputation y• doctour opposeth, the meaner mā answeareth▪ And what reasō should leade you to to think y• a Bishop should [Page] not rather shew cause of ye he teacheth, the any other. Sa [...]et Paul requireth in a Bishop that he be [...], a man before all other meete and able to teche. And it is a reule in Bishops that they be [...]eady to giue an accōpte of theyr beleue. And ma [...]ye reasons are there why it should be so.

You can not say I am an heretique, or obstinate, and therby put me of. For I offer to yelde in all that ye proue to me. I stand in place and case to learne, and you a man appoynted to teache. I come for no other purpose but to learne more then I knowe. I come to you for councell in those pointes ye seeme very resolute in, I meane you no harme nor guile. Cast me not of for Goddes loue, as men doe beggers, when they mynde to doe them no good.

Yf ye haue Scriptures, Councels. &c. with you, I desire to know them. Yf ye haue none, lette me & my felowes alone in your Sermons. We trouble you not, nor giue you cause to deale so vnmercifull with vs, as some of your side dothe, as thoughe we were the most vnreasonable men in the world.

[Page]By lawe vpon good groundes no manne shoulde be put to reason where matters are once agreed on. I and my felowes are in bandes to auoide sutche kinde of reasoning as ye woulde put me to. Wherein wise men se, when ye opē ly prouoke vs to disproue that ye teach, ye fare as if you should saye to one that is bounde hande and foote, come strike me & thou darest. We are as I sayde in place of learners, & ye in place to teache. We are defendauntes, and ye y• plaintifes. We continew in the faith we professed sithe our Baptisme, ye pretende a chaunge in the same. We haue with vs an Aposticall churche, ye haue none yet approued. We make no innouation, for, In rebus nouis constituendis, saieth y• law, euidens debet esse vtilitas: and all new attemptes are to be suspected.

Ye seeme to mistike in manner all y• hitherto hath ben receiued. But ye saye ye bringe vs againe to the Primitiue Church. It is a fowle fal in reasoning, to bring that for proufe, which lieth yet in questiō or plainly denied. We are in possession, ye come to put vs from it. [Page] Ye meane to drawe vs to you, we desire to knowe cau [...]t why. What rea [...] [...] adeth you to put a negatiue in qu [...]n therby to greu [...] your aduersary (yet haue you none of me, for I seke on you to be taught) where in Lawe a person [...] a [...] ted can be put to no more but to defede. Wher a negatiue implieth in it a yea or affirmatiou, there the plaintife is put to his proufe. But I protest once agayne, I come not to dispute, but to learne.

[...]u will happely say that both [...]ur side and yours hath already sa [...] euē so muche in the ma [...]ers y• be in qu [...]stion betwirte, vs, that as ye can say no more for your parte th [...] hath ben [...] al [...]eady no more can we neither, and [...] as good neu [...]r a whit as neuer the b [...] [...]f the reasons that Calu [...], Bucer, & ot [...] Protesrants dothe make, can not [...] you, what auaileth any mo [...]e [...]. [...] the case be suche in d [...]de, that [...] parte can go further, but all is s [...]yd th [...]t maketh for eyther parte, then eyther l [...]t both partes let other alone, vntill suche a generall Councell be assembled as ye will agree to stande by, whiche will not [Page] be I trow whiles I liue, nor seuē yeares after for oughte I se yet. And yet I se other folke thi [...]ke that not reasonable, because the chiefest poin [...]es we striue on are already determined.

And here it boteth not to saye as ye do of [...]e Councell of Constance slaunderou [...]y, till ye had proued that [...]e saye. I am som what bould with you in this terme, but pardon me I pray you, thys case require [...]h the same. It boteth not I say, to saye th [...] Churche hath walked in blindnes, so as ye make none accompte of suche determination. Remember ye haue not yet proued the errour of one generall Councell.

Yf [...] be as you saye all is saide y• can be, then you and I now shoulde do well to weighe the reasons of bothe sides. [...]ere if ye saye what weghtes or balaū ce will ye weigh them by, let vs hardely do herein, as men do when the quēstion is whiche of two pieces of gold or two pieces of cloth is best, then they take a fine pece of Golde or Clothe and that y• goeth nerest the best, that ought to be so taken for best. Let you and me weyghe [Page] your mennes reasons & ours by the fathers weghtes aud balance, & see who reasoneth most like S. Augustine, S. Basil, S. Cyprian, Tertulliā, Ireneus, and [...]ionysium, the Councelles, & suche other weghtes fit for that purpose.

Thus we see there is yet good cause ynough, why men may soberly learne one of an other. And if it misfortune y•, for lacke of insight, we can not agree whiche balance wegheth heauiest, let vs borow eyes of our neighbours. And if ye begin handsomly with me, I mistrust not but men shall at length get more libertie for so good a purpose, when good meaning is well knowen.

By this ye see I meane no guile, nor attempt no new practise. Yf ye refuse me at this request, fore see what may be thought. You are not all withont enemies pardie. Sum will percase constrew ye refuse Conscientia imbecillitatis, &c.

Well, if ye sende worde yeare at a pointe, & wil goo no further, thē I pray you that of all this incoūter there grow no farther breache of amitye, or harm other wayes. I mean and deal plainly, [Page] and trust vpon your open promis to go harmeles againe from you as I began. Here repeting again my former protestation, that I am not nor wilbe against any Article that learning or reason can she we I ought to beleue, beyng ready without malice to heare and take what may be alleaged to driue me to that y [...] teache, and desiring you here withall to constrew my sayinges by the intent I bad in them, and also to tender my suite: I shal here make and ende, and trouble you no further, onles I see more cōforte at your hande.

I had once made readie to be sente you an other answeare, whiche vpon be [...]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 [...]ager.

24. Martij.

Henricus Cole

❧ The answere of Jo. Bisshop of Sarum vnto D. Coles second letter.

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IN your second A letters I finde manye wordes to litle purpose. It had bene better for you to haue alleaged one sufficient authority wherby B 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 C els sum alowed example of the Primatiue Church. For these are good groundes to buylde vpon. [Page] And I woulde haue merueiled y• you brought nothing al this while, soning yt I knew ye had nothyng to being.

But nowe for asmutche as you D se [...]e shiftes, and will not cum to answere, I count him vnwise that knoweth not your meaning.

Ye aske why ye shoulde be called E obstinate. Doubtles I haue a better opinion of you, and trust ye be [...]ot so. But if a man withstand an open trueth, hauing nothinge wherwith to [...]efende him selfe, I remit him to your owne iudgement, whether he may be called obstinate or no?

You put me in remembraunce F of mine office, that for asmutch as I am a Bishoppe, I shoulde be [...], that is ready to yelde accōpte of suche thinges as I teach: [Page] I thanke God, so I doo and haue done hitherto to my power, bothe priuately and openly.

But if this be my dewtie, & required G at my handes, what priueledge haue you, that you only may not alow one poore sentence to the confirmation of your learning.

[...]ou wold haue men thinke I H flie answearinge bycause I am a Bishop. This in logique is called Paralogismus, A nō causa, vt causa.

I alleaged the place & audience I where I spake, & not only mine office, for that I thought it might appeare sum want of discretion to call ye doctrine into questiō, which I knew was grounded vpō god des worde, and authorised and set forth by the [...]uenes Maiestye, & by the assent of the whole Realme.

But as touching my callyng, I K [Page] 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 L of your faith in these maters gaue you s [...]time when ye were inplace? Scriptures, doctours, councelles, ye had none, as it now appeareth by your silence.

Therfore ye ground of your petswasion M must then needes be, Nos habemus legē, & secundū legē. &c.

You knowe what foloweth, for N as truely as god is god, if ye wold haue vouchsaued to folow either y• scriptures, or y• aunciēt doctours, & Councels, ye wolde neuer haue restored againe the Supremacye of Rome after it was once abolisshed, or the priuate Masse, or the [Page] Communion vnder one kinde▪ & [...] ▪

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 O kinde of reasoning in his schoole. As whē he said to the Pharisees, Hoc Abraham non fecit, thys thyng Abraham neuer did. And agayne when he answeared them in the [...]ase of matrimonie, A p [...]incipio non fuit sic, it was not so from the beginning: he stode only vpon the negatiue. [...]herein if the Pharisies had ben able to [...] but one affir [...]atiue, eyther that Abraham had donne so: or that the lawe of diuorse had bene so from the beginninge, Christ wt hys negat [...]ue might sone haue ben confounded.

[Page]Euen so when the Bishoppe of Constātinople had taken vpon hi [...] to be [...]alled the vnive [...]sal bishop of the whole Churche, which title after warde the Bishop of Rome began to [...] to himself, & for the [...] of the same had [...] [...] dis [...]quieted and shaken the [...] world, but whē the Bishop of Constantinople first begā to vse this stile, Gregorye being then the Bishop of Rome confounded hym P only with the negatiue: Nemo, said he, decessorum meorum ho [...] profano vocabulo vti voluit, none of my predecessours woulde euer vse this [...] and lew [...] name. Lib. 4. Epist. 80. And [...]gain. Epist. 92. Sancti ante legem. Sancti in lege. Sācti sub gratia, omnes perficientes Corpus Domini in mēbris sunt constituti. At nemo se vniuersalem[Page]dici voluit. The holye men before the law, the holie mē vnder the lawe, the holie men vnder the grace of the Gospel altogether making vp one bodie of the Lord, are placed amōgest his members: but none of them wold euer suffer hym self to be called vniuersall.

I haue chosen especially these exāples, bicause they seeme to serue me to double purpose. Thus Gregorye reasoned thē as we do now, only vpon the negatiue. And if thē the Bishop of Constantinople had ben able to proue but one affirmatiue, y• any Bishop of Rome afore time had vsed yt stile or that euer any man, other before the Law or vnder the lawe, or vnder y• Gospel, had suffred him self to be called vniuersall Bishop, then had Gregorie ben confounded.

[Page]But as touching the custome of Q the Scholes, I trust ye haue not yet forgottē, that Aristotle geueth order to y• opponēt in many cases to require an instāt, as I do now at your hand. And what is y• els, but in the deniall to defende the negatiue, & to dri [...]e the aduersarie to auouch the affirmatiue. But y• wil ye not do, & ye know why although ye dissemble it. But sooner ye require to see our groundes.

And what better groūd can we R haue on our side, thē yt D. Cole the chiefest mā on y• other side, cā find no grounde to stande against vs?

He that will make any innoua S tiō, 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 [Page] the order of the primatiue church, and yet ye neuer gaue anye good reason of your doinges.

You saye you are in possession.T No, ye were sumtimes, you are not now. And when you were, ye had no right title nor good euidence, no more thē they that sumtime sate in Moses chayre, or they that sayd. Nos sumus filii Abrahā, 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 wrōg,V shewe your euidence out of y• doetours, the Councelles, or Scriptures, that ye may haue your right and reentre. I require you to no greate paine one good sentence shalbe sufficient.

[Page]You would haue your priuate Aa masse, the Bishop of Romes Supremarie, the Commen prayer in an vnknowen tongue: and for the defence of the same, ye haue made no sinal adoo. Me thinketh it reasonable ye bryng sum one authoritie, beside your owne, to auouche the same withall. Ye haue made y• vnlearned people beleue ye had al the Doctours, al the Coūcelles, & fiften hūdred yeres on your side. For your credites sake, let not all these great vaūts come to naught.

Where ye say ye are in place of Bb a learner, and gladly cum to be taught, you must pardon me, it semeth very hard to beleue. For if you were desirous to learne as you would seme, ye would cum to the Church, ye would resort to the lessons, ye would abide to hear a sermon, [Page] for these are the Scholes if a man list to learn. It is a token the scholer passeth [...] for his Boke, ye wil neuer be brought to Schole.

Ye desyre ye may not be put of,Cc but yt your suit may be considered. And yet this half yere long I haue desired of you, & of your brethe [...], but one sentence, and still, I know not how, I am cast of, and can get nothing at your handes.

You call for the speciall proufes Dd of our doctrine, whiche would require a whole Boke, where as if you of your part could vouchesaue to bring but two lines, the whole matter were concluded.

Yet lest I should seme to flie rekening Ee as ye do, or to folow you in discourtesie, I wil perfourme sum part of your request, although in dede it be vnreasonable.

[Page]Agayust your new de [...]se of trā substantiatiō,Ff besides many others whom I wil now passe by, ye haue the old father & doctour Gelasius, whose iudgement I beleue ye will regarde the more, bicause he was sōtime bishop of Rome, which See as you haue taught can never [...].

And is alleaged in the decries:Gg his wordes be plaine. Non desinit esse substantia panis, & natura vini. It leaueth not to be the substance of bread and the nature of wine.

But to auoid this authoritie sum Hh men of your side haue ben forced to expound these words in this sorte: Non desinit esse substantia, hoc est, non desinit esse accidēs. It leaueth not to be the substāce of bread, yt is to saye, it leaueth not to be the accidence, or the fourme, or the shape of Bread. A very miserable shift.

[Page]Euen as right as the Scholie Ii expoundeth the Text. Dist. 4. Statuimus, id est, abrogamus. Yet doctor Smith of Oxford toke a wiser way. For his answear is, that Gelasius neuer wrote those wordes, and that they hange not together, and that there is no sence nor reason in them.

Here haue you that after the cō,Kk secration there remaineth the sub stance of bread and Wine.

Now bryng ye but one doctour Ll that will say as ye saye, that there remayneth only the accidentes, or shapes of bread and wyne, and I will yelde.

As touching a priuate Masse,Mm Gregorie saieth in his dialogues, that before the time of the Cōmunion, the Deacon was [...]oute in his time to crie vnto the people, [Page] Qui non communicat locum cedat alteri, who so will not receaue the Communion, let him departe and giue place to others.

To breake the ordinaunce of Nn Christ, and to communicate vnder one kinde only, your own doctour Gelasius calleth it Sacrilegiū. And Theophilus Alexandrinus sayeth, Si Christus mortuus fuisset pro Diabolo, non negaretur illi poculum sanguinis. [...]f Christ had died for the Deuil, the cup of the bloud should not be denied him.Oo

That the Cōmen prayers were vsed in the commen tongue, you haue S. Basil, S, Hierome, S. Augustin, S. Chrisostome. Saint Ambrose, and the Emperour Iustiniam, the places be knowen.

You see I disaduantage my self Pp of many thinges that mighte be [Page] spoken. For at this present I haue no leisure to write Bokes.

Now must I needes likewyse Qq desire you forasmuche as I haue folowed your minde so far, ether to bryng me one olde doctour of your side, or els to giue vs leaue to thinke as the trueth is, ye haue none to bryng,

You desire vs to leaue [...] agaynst you, and no more to [...] so [...] with you in the pulpittes.

O maister Doctour, call you Rr this vnmercifull dealyng? when you were in authoritye ye neuer coulde call vs other then [...] tours, and heretiques: and yet besides all that, vsed our Bodies as you know.

We only tell the people, as our Ss [...] is, that you withstand the [Page] manifest trueth, and yet haue nether Doctour, nor Councell, nor Scripture for you, and that you haue shewed such extremitye, as y• like hathe not ben sene: and nowe can giue no rekenyng why. Or if ye can let it appeare.

You saye our doctrine is yet in Tt doubt, I answere you, to vs it is most certein and out of all doubt. But if you for your parte be yet in doubt, reason and charitie would ye had bene quite resolued & out of doubt, before ye had dealt so vnmercifully for it wt your brethern.

You are bound, you say, & may V not dispute, yet god be thāked, you are not so bound as ye haue boūd others. But I wold wish yt Quenes maiestie wold not only set you at [...] in that behalf, but also commaunde you to shewe your [Page] groundes. But when ye were at liberty▪ and a free disputatiō was offred you at Westminster before the Quenes most honorable coū cel, & the whole estate of y• Realm▪ I pray you whether parte was it that then gaue ouer? And yet thē you know ye were not bound.

Ye say ye remayne still in the Aaa faith ye were baptised in. O good maister doctor stand not to much in that point. You knowe ye haue alreadie for saken a great number of suche thinges as were thought necessarie whē ye were Baptised, and yet be sides that, how many times haue sū of you altered your faith within the space of twenty yeares. Remember your self, who wrote the Boke A. De vera obediē ▪ A tia, against the Supremacie of [...] [...]. Rome? B who commended it with B [Page] his preface?C who set it forth withBonner. solemne Sermons?D who confirmed C it with open othe?Tonstall.

You haue ecclesiam Apostol▪ DCole. And in maner [...] the rest.cam, ye saye, and we haue none. Nowbeit in all these matters that we nowe entreat of, we haue, as you know, & must needes confesse Bbb the olde doctors church, the auntient Councelles Church, the Primitiue church, S. Peters church, S. [...] Church, and Christs Church, and this, I beleue, ought of good right to be called the Apo stelles Churche. And I [...] mutch, that you knowing ye haue none of all these, yet should say, ye haue ecclesiam Apostolicam.

Where ye say ye make no innouation,Ccc it is no marueile, for in manner all thinges were altered afore to your hands, as may most [Page] [...]uidently appear by all these matters that be nowe in question betwene vs, wherin ye haue vtterly chaunged and abolished the order of the olde church, and do nothing but the contrarie. And what euident profet ye Church of God hath gotten by it, I thinke it a harde matter to declare.

You woulde haue the matter Ddd tourned ouer co sum general coū sell as we would be cōtend to stād by, howbeit, that you thinke wyll not be in your time.

Notwithstanding I dare boldly Eee say such a Coūcel w [...]be a great while before ye shalbe able to find any doctor, or old councel to serue your purpose. But though there were neuer suche a Councell, yet trueth wilbe trueth notwithstanding, for the Con̄ell can not make [Page] the falshed trueth, but the thing y• is taken to be [...]rew, it certifyeth only to be trew. But what redresse can there be loked for of sutche a Councel, where as no man shalbe [...]udge or suffred to speak one way or other, but only sutch as be opē ly and iustly accused & fon̄d falt [...], and where as he that is himselfe most out of order, shalbe head and refourmer of the whole.

Both parties, ye say, haue waded Fff so [...]re [...], ye now [...] [...]an go no further, & therfore ye wolde haue eyther parte let other alone. If you of your parte wolde haue done so, when time was, many a godly man had now bene ali [...]e.

Where as you saye you would Ggg haue the sayinges of both parties weighed by the ballāte of the old hoctours, ye see, yt is oure only request, [Page] and ye in ye matters ye w [...] of, I desyre euen so to betried.

But why throwe you awaye Hhh these balance, and beyng so earnestly required, why be ye so loth to shew forth but one old doctour of your side? ye make me beleue, ye wolde not haue the mater cum to trial. Only ye set forth the emptye names of S Augustine, of sainte Hierome, of S. Chrisostome, of sBasil, of s. Ciprian, of Tertullian, of Treneus, of Dionysius, of the Councels, &c. as the Apothecaries oftentimes set forth their painted Boxes, and nothing in them, you shewe me onlye the names of the doctours, whiche I knew afore, but ye shewe me not one worde in them of the priuate masse, or of the rest of the matters that lie betwen [Page] vs if ye coulde haue founde any thinge in them for your purpose, I beleue you woulde not haue brought them emptie. But that is a policie in the time of Seige whē the Souldiers within beginne to want vitales, to throwe forthe a feweloues ouer the walles, that the enemie without maye thynke they haue stoore inough, & so geue ouer the Siege.

You say. I slaunderously misreporte Iii the late Coūcel of Constāce. O sir, these words sauour to much of your cholar, and might better haue ben spared. I speake more fauourably of that Councell then I might haue done.

For the wordes of the Councel Lll be these, speaking namely of y• Cō munion vnder bothe kindes. Per [...] asserentes oppositum, tanquam Haeretici arcendi sunt, that [Page] is, they, that stubburnly defende & maintain the contrarie, that is to say, they that stande in defence of that, that Christ cōmaunded to be done & the Apostelles, whiche all the olde Catholik doctors and the whole Primitiue Church obserued, ought to be punished so, as is miet for Heretiks. By these words they are called not Schihnatiks, as I said, but stubburn heretikes, which is a great deal more odious you see therfore my reporte was more gētle then yt coūcel deserued.

Where as you say we could neuer Lll yet proue the error of one gene [...]al Councel, I think your memory doth som what deceiue you. For to passe by al other maters, Albertus Pighius the greatest learned man as it is thought of your side, hath founde sutch errours to ou [...] [Page] hands, for in his Ecclesia Hierarchia, speking of ye ii. Councel [...] at Ephesus, which you cā not denie but it was general, & yet toke part with the here [...]ike Abbat Eutyches against the catholike father Fla [...]anus, he wryteth thus: Concilia vniuersalia etiam congregata legitimè, vt benè, ita perperam iniustè, impiéque iudicare & definire possunt. Generall Councelles; sayeth he, yea euen suche as be lawfully summoned, as they may conclude thinges wel, so may they [...] iudge and determine thinges rashely, vniustly, and wickedly.

And of the two Coūcelles holden Mmm of late yeres at Constance, & at Basil, where as Pope Iohn, & Pope Eugenius were deposed, he sayth plainly, that they decreed bothe against reason and against [Page] nature, and against all examples of antiquitie, & against the worde of God. And yet bothe these councelles were called generall.

[...]e presse me sore that if I write Nnn you not a Book [...] of my pro [...]fes, it wilbe thought I do it Conscientia imbecillitatis. For the distruste of the weakenes of my parte. Bilike you haue forgotten wherfore you with all your company [...]ot longe sence openly refused to enter disputatiō with vs at Westminster. Doubtles y• gretest part thought it was (as it was in dede) Conscientia imbecillitatisi, euen for distrust of y• weakenes of your part. And what thinke ye is there now iudged of you, y• beyng so lōg time required, yet can not be won to bring one sentence in your own defence.

I haue afore alleaged a few▪ Ooo [Page] reasons of my parte, which by order of disputatiō, I was not boūd to do, now let y• world iudg which of vs two flieth conference. I protest before God, bring me but one sufficient authority in the matters I haue required, and afterward I wil gently & quietly cōfer with you farther at your pleasure.

Wherfore forasmutche as it is Ppp goddes cause, if ye meane simply, deal simply, betray not your right, if ye may saue it by the speakinge of one worde.

The people must needes muse Qqq somwhat at your silence and mistrust your doctrin, if it shal appear to haue no ground, neither of the olde Coūceiles, nor of the doctors, nor of the Scripture, nor anye alowed example of the primitiue Church to stande vpō and so your [Page] fiftene hundred yeres, & the cōsent of antiquitie and generalitie, that ye haue so long, and so much talkt of, shal come to nothing. For think not that anye wise man wilbe so much your frende, y• in so weghtie matters, wilbe satisfied with your silence.

Where as you saye I am not Rrr altogether without enemyes, I assuere you who so euer be enemie vnto me, I for my part, am enemy vnto no man, but only wyshe that goddes trueth may be knowen of al mē. But he that is enemye vnto me in this behalfe, I feare me, is enemy vnto sum other, whome he wolde be lothe to name.

You suppressed ye say your first Sss letters for that you saw they were to sower. That had ben all one co me: for sower words a [...] not inough [Page] to quail the trueth. Howebeit to my knowledg I gaue you no euill worde to encrese y• humour. But [...] ye will still striue against nature, as ye say ye haue done nowe, and cōquere the reste of your affectiōs to, I doubt not but we shall sone agrie.

Here I leaue, putting you [...] sones Ttt gently in remembrance, that beyng so often and so openly desired to shew forth one Doctour, or Councell &c. in the matters afore mentioned, yet hitherto ye haue brought nothinge: and that if ye stande so still, it must niedes be thought ye do it Conscientia imbecillitatis, for that there was nothing to be brought. ▪

20. Martij.

Io Sarum

▪ Doctour Coles answere to certaine parcelles of the Seconde Letters of the Bishop of Sarum set forthe in such sorte as it came from the Author. 8. Aprilis. Anno▪ 1560.

[Page]

IT liketh you thus to say A that youre readers maye think you touch me very sore, where you discouer great vntrueth in youre wryting. For my purpose was to be taught, & to this marke only I shot. You for lacke of good matter answer, I speak not to the purpose, not to your purpose, but to [...].

Howe oftentimes must I tell you, I B cum not to teach, but to be taught.

You require that is daungerous for C me to do, as you know.

Well railed, you shall finde that we D haue more then all you shalbe able to answere, when time shall require.

These wordes glistered golde like,E and discloseth in you no will to satisfye my demaund, I wene for lack of stuffe.

You say mutch, and proue nothyng,F [Page] your trueths be so open that none seeth them but your own side.

I haue no priuiledg, when reason, & G lawe, shal wil me to do it, you shal finde it, now I stande bound to the contrarie, as you know.

I must nedes think sum parte of your H writings made by sum smatterer, as here for a shewe of skill in Logique, brought in a place of Logique out of al purpose. How frame you this to your purpose, and you shall finde me therin trew. As I shal happely make you to se, if you driue me to it.

So did I to. Your doctrine against I transubstantiation is yet to be proued, and no man bound to beleue it. And yet beynge as trew as you would haue it seme, yet may you enfurme the weak & willyng to learn.

That you are required, that you refuse,K & make large offer to no purpose.

We brought more then ye were able L to answer, al were it no Scriptures, nor Councelles, nor Doctours.

This argument woulde I fayne see M proued. [Page] Stout and bolde asseueration, maketh no prouf in the lawe.O

Here is againe one place that I rekē ye put not in your selfe, for it maketh quite against you. For Christe proued y• Pharises were not Abrahams children, and that a man may not put away [...] wife for euery cause.

Two purposes against your selfe.P Gregorie proueth a negatiue, [...] none of his forefathers euer vsed y• title. As one might say, that you preach is [...]aught, by [...]ause men in times pa [...]e taught not so. [...]his parte of Gregorie serueth no whit to disproue the Soueraintie, as Driedo will teache you, if you vouchsaue to reade him.

Yf you read again y• place in Aristotles Q Topikes, you shall there see y• better to vnderstād it. He speketh it where men dispute Dialecticê, in suche sorte as we do not, & ther [...]ore it serued not your purpo [...]e. But I tel you yet once agayn, I cum not to dispute, but to learn.

Ridetur, chorda qui semper aberrat eadem▪ R D Cole will [...] it when it [...] to his turne.

[Page]In the end of this writing ye shall S finde mine answer to that you here say. The last answere.

When you meddle wt lawe, you shew T your skill. I am still in possession of all that euer I thought, & if you put me out of possession by force, I ought to be restored. Had not the Priestes in the olde lawe good title to sit in Moses chaire? What you forget your self, yes perdie. The Lawe accompteth no man Malae fidei possessorem, after that he hath continued in possession an hundred yeres. But I pardon you for mistaking y• law, it is not your facultie.

I enter no suit against you, & it were V [...]oly to shew mine euidence vntil [...] may serue & take place. I craue only to be [...]nformed, which I can not [...]. Patiētia.

When I commence law against you,Aa then this speach may serue you to [...]unt purpose.

Why I cum not to your Sermons?Bb This question is captius, and yet you are not herewith di [...]harged why you [...]ould not enstruct me. As m [...]n [...] theyr [...], so thouse they [...] teac [...]ers. [Page] S. Augustine, S. Chrisostome. &c. Sermons tende more to teache, then to conuince.

We stand not in case like, what nede Cc so much of one thing.

All that I required may be couched Dd in six lines, and for aught that I see yet, in lesse to.

It is no disconrtesie to refuse to doo Ee that, wherwith I might forfeit my recognisaunce.

I se well ye write much, & read litle.Ff Gelasius is ful answered by Tapper▪ in articulo de transsubstantiatione.

You alledge his wordes otherwyse Gg then you finde them, wyich fault I trust groweth on ouersight.

Shew what they are, that it be not Hh thought yt you deuise this of your owne phantasie.

This glose you mislike, bicause you Ii vnderstand not to glosers meaninge. It may stande ful wel.

Soft and fayr, you haue not rede the Kk answere. Reede Roiarde and you shal see more.

At my cue I shalbe redy for you.Ll

[Page]Ye haue better stuffe thā this I trow.Mm For this is sumwhat weak.

The decries, where you learned thys Nn of Gelafius, telleth you howe you should vnderstand it.

Theophilus shalbe answered, when I cum to dispute with you.

Whether the Grek & the Latin tong,On were then vnderstand of the common people, remaineth yet vpon prouf. Well I trowe S. Basil &c. proueth not very well▪ Here I remaine stil in doubt.

I praye you take good leisure, & write Pp affectually.

I wis you know I may not, nor y• case Qq I stand in requireth it not. You [...] porte I said if. &c.

Men of your side vsed thē selfes tray▪ Rr terously to Quene Marie, as none of vs do nowe.

Not manifest, vntil it be better proued.Ss You had but the Law, you require more thē any Law wil beare against vs.

I doubted more then I do. You geue Tt me good cause to be well confirmed.

At Westminster we came to disput,Vu and we were answeared there was [Page] none appointed, where we re [...]used not to write neither. But when our Boke could not be redde as yours was, we refused not vtterly to di [...]ute, but only this case, if our boke could not be suffred to be red as indifferently as yours was. Now hardly weighe whether you haue indifferently reported, that we vtterly refused to dispute with you or no.

What one thing am I gone from:Aaa you say much, & proue litle. You meane the olde Bishop of [...]ynchester, who re pe [...]ed at the hour of his death. And whear you mean I condescented to the Pr [...]macie of king Henry at my first cū ming home or I had laboured y• matter, you did the like your self. For in Quene Maries time you subscribe [...] to the Articles, sum of thē we are entred to talk in, to your no lesse blame thē mine. There be in the Town that both saw you subscribe, and can bring forth your hand.

To this and som parte of the [...]te Bbb article, you shalbe answered in the end of this writing, as I before said.

What nedeth so [...] of one thing,Ccc this ser [...]th you to se [...] to [...]ay [...] much▪ [Page] I graunt.Ddd

Such fond excuses mē lay, how trew Eee let other iudg.

You forget your self, I say not thus Fff pardie, loke berter in the place.

Then begin, if you think y• time will Ggg serue or put it ouer till another time.

All these be but wordes often repeated,Hhh and answered alredy.

[...]ede the place again. I say not so, & Iii thē you shall se lesse cause to complain.

You say the councel at Cōstance opely Kkk promoued against Christ hym self, wherin I praye you? bicause the fathers there [...], who sayth it is of necessitie to receaue vnder both kinds, & that the approued custome of the Church, is Sacriledg, to be taken for an Heretik, and [...] no heretik, but in a wrong opinion. Then bilike you can bring in sum Texte where Christ commaūded it should not be receiued, but vnder both kinds, which you can neuer do. So is your reporte of this councel very [...]aunderous still. [...]eed 4. Canonem Concilij Constantiensis.

You ground your prouf vpon Pighius Lll [...]rour. For Pighius [...]oldeth the Coūcell [Page] of Ephesus was generall, which the coū cell of Calcedon denieth. So y• I merueil much herein of you, that you alledg that for a Councel, which hath no place in y• Boke of Councelles.

Wherin doth Pighius proue y• Coū celles Mm of Constance, and Basill, to haue erred? Mary, bicause they decried y• generall Councell to be aboue the Pope. If ye take these two Coūcelles to haue erred in this pointe, you are a greater Papist then I am, for I holde herin rather wt Gerson. I trow this be one place that you wrote not your self. Yet I [...]kē no errour proued in any geuerall Coū cell, by that you haue said.

To this I haue answered alredy to Nnn you.

I haue answered to this alredy, what Ooo order of disputation dischargeth you of prouf? yet remember I came not to dispute, but to be taught.

Yf you refuse to enstruct me, onle [...] Ppp I bring sum prouf of my parte, you bid me to my cost. You bid me to a feaste▪ where, while I shoulde take on me to proue your doctrin naught: I were like [Page] [...]orfeit my Recognisaunce whiche you guilfully allure me vnto.

God wot I passe litle in these matters Qqq what the poore selie soules diem of my doinges. Wherin you haue no cause to complain sith they be edi [...]etd toward you. Wise men, I doubt not, see what iust cause I haue to doo as I do.

You wold beare folke in hand that Rrr they that agree not in doctrine wyth you, are not the Quenes frende [...], which you gather by your own side in Quene Maries raigne, but I neuer brake amitie with any man for discent in religion. I keape still mine olde frendes, be they [...] Religion good or bad.

As though mine affectiō only caused Sss me to discēt from you in religiō. Which argument maye serue you happely in Rhetorik, but no wher els I wene.

This place is aboue answered.Ttt

NOw forasmuch as you make this a great foundation against vs, that we varie from y• Primitiue Church, and therby make y• simple soules wene that we were in the wronge side, here I pray you shew your opinion wether we are bounde to doo all thinges whyche [Page] we finde by sufficient authority were in vre in y• Primitiue Church. And bicause you shall not be herein squemish, I shall here begin to shew you mine.

I am of the opinion that the Coūcell of Constāce was in this matter. I think it an errour, I am bound to do as y• Primitiue Church did, where the Churche customably vsed the contrarie. I [...]eken an [...]rāple no bond. I deny not, but those examples were to be folowed, & not to be broken at euery mans will and pleasure, vntil by commē assent, oth [...]r order were takē. But if you seke olde writers and finde me that the Churche these sire hūdred yeres obserued no [...] many thigs. which were practised, and accompted for good, holesun [...], and holy, in the Primitiue Church, and therby dieme vs in errour, this were a wrong iudgmēt. For the church of Christ hath his childhode, his manhod, and his hoorheares: and as that that is miet for aman in one age, is vnmiet in another: So were many thigs miet, requisite, & necessarie, in the primitiue church, which in our daies were like to do more har [...] then good.

[Page]This is no new deuised phantasie, but vttered. xi.C. yeres agoo by Saint Ambrose, without reproche. I shewed you, & red you the place at [...]estminster (as you may remember) and it were to long to make rehersall of his wordes here.

We might by taking the contrarie opinion herein, be lede to think we ought to receiue the Sacramēt euermore after Supper, & not fasting. But S. Augustin saith, that Christ left this to his church, to take order how, and in what sort, his Sacramets should be receiued and vsed, wherein he saith it is a meruelous insolent kind of madnes, to mis [...]ike y• which is receiued in the Church, where yt custō is not against any commaundement in the Scripture. S. Peter [...]aused (as Dam [...] sus saith) a commaundement to be giuē, that no woman should cum bare faced to the Church. S. Clement toke order, that the Clergie should haue all thinges in common, and to line together, as in the late refourmed order of sainct Ben [...]tes Monkes dothe most godly appear. And not many yeres since, the saide order in all Cathedrall churches was obserued. [Page] Yet I wene it wer an errour to hold, of necessitie it should be so still, or to say yt Church were in errour, bicause it hath suffred a contrary custome to criep in. Then if y• custom of yt church may break y• was in the Primitiue church cōmaunded, it is lesse offence to leaue vndone y• was at yt beginning practised, & no cō maundement geuen for other to folow the same. Thus much I thought to put you in remembrance of, for such matters as you thouch in the 17. 42. 43. nō bers.

8. Aprilis.

Henricus. Cole,

❧ A Letter sent from the Bishoppe of Sarum to doctour Cole, wherin he requireth of him a true and a full Copie of the former answer.

[Page]

I Understand by the reporte of di [...]ers that ap pearinge of late before y• Quenes Maiesties visitours at Lambeth, and beyng there demaunded of a Letter that was then abroade in your name, as aunswere vnto me, whether ye woulde acknowledge thesame as your owne, or no, and so much the more for that ye had vsed the matter vnder couert, and sent your copies abrod into al places, euen into mine own dioces, & yet not vnto me, therby to discredit me in corners at my [...]irst cuming, wherof I haue the greater cause to complain of your doynges, ye [Page] made answere not onlye that it was your own, but also y• it was much abridged, & that y• originall was twise asmuch. Yf it be so, the fault is your own, that would so vnaduisedly bestowe your writinges. As for my part, as they came to me not by your sendinge, but by very chaunce, euen so did I cause them to be copied out iustly, and truely, without adding or diminishing of one letter, and according haue I made out mine answere to the whole. Nowe forasmuch as I vnderstand there [...] certeine both honorable, and worshipful, yt would gladly haue our doinges to the print, and so published, these shalbe to desire you, for the bettering of your own cause, to send me your own copie ful and [Page] large, as ye say ye gaue it out at ye first, yt I may do as I shal thinke good, and you haue no cause to to think your self iniuried if I answer one parcell of your letters, and not to the whole. I pray you let me here from you with expeditiō, for I mean plainly, & therfore haue caused the print to staie vpon your answere. Thus I bid you farwell.

From Shireburn. ye xxii. of July. An. 1560.

Io. Sarum.

§

§

[Page]

VNto this Letter D. Cole, beynge bisides by messenger [...]arnestlye required, would make no answere one waye or other. Therfore vpon hys refusall, it was thought good to answere his Letters as they were.

❧ The Reply of the Bishop of Sarum to the Letter aboue written, which D. Cole contrarie to euen dealing had geuen out and sent abroad, not to the said Bishop to whom he wrote it, but priuely and secretly vnto certain of hys own frendes.

[Page]

THere came to my hābs of late by chaunce a Scroul set forthe in short broken sentences conteining an answer to the second Letters that I had sent vnto you before, which as by certain familiar Phrases, by that date, by the subscription of your own name, & by other tokens, appeared to me to be yours: So by the vsinge & ordering of thesame, I had sum cause to think it shold not be yours, & especially for that beyng, as it appeared, writtē vnto me, it was sent priuely abroad [Page] vnto others and not to me. For I thought y• you being a mā of this age & credit, would not haue bene ashamed of your own writinges, or would haue concealed them frō him, to whom you had directed thē, or haue soght for a false light to set forth your matters in, as Marchaūtes sumtimes vse to do, y• better to vtter their sorie wares.

Moreouer I saw yt your words throughout were heaped vp with tauntes & scornes, and were somwhat to much steined with cholar, to haue proceded frō a sober graue man, as I euer toke you to be.

Thus being vncerteine of the trueth herein, after I had sent oftētimes to you, to know whether you would auouch it for your own or no, & could neuer get word frō you, by reason y• you shifted your [Page] self & would not be foūd. I thoght it good to staie my selfe from answering, vntil I might get certein knowledg of the authour.

At the last, after I had assayed many waies, & could by no meanes hear frō you, hauing no [...] continuaunce in the Citie to staye the vntrue reportes which I herd werscattered by sū of your frēds. I could not, but before my departure hence, make out mine answer vnto you, as hauig cause to thinke the letters that were brought me, should be his in whose name they were geuen abroad.

Firste where you haue made your answers seuerall, & set them so far of from the parcelles of my letters, I gesse you did yt of very purpose, that your reader might see your answer, but not see what [Page] it was wherunto you answered.

Therefore I haue ioyned my sayinges & your simply, & plainly, both together, without coulour or shadow, that the indifferēt reader may haue all before his eyes, and [...] be y• better able to iudg aright.

§

¶ Sarum.

IN your second Letters I finde many words to small purpose. It had bene [...] better for you to haue alledged one sufficiēt authority wherby I might haue learned that I loked for.

¶ Cole

IT liketh you thus to say, that your Readers may thinke you touch me very sore, where you discouer a great vntrueth in your wrytynge. [...] my purpose was to be taught, & to this mark onely I shot. You for lack of good matter ans [...]. I speak not to the purpose, not to your pur pose, but to mine. How oftentimes must I [...] you, I come not to teach but to learn.

The Reply of the Bishop of Sarum.

COntrarie to y• Rueles of Rhetorik, I sie you begin to [...] [Page] and to enflame all your affections euen at the first. Sobernes were much fitter for a doctor. But your heats be such, yt your frēdes haue shewed me you must be born wtal.

I neither discouer, nor couer any vntrueth in my writing, but as you know, only vtter y• very trueth For at Paules Crosse I required you, or any of you, to shewe the groundes of your religion, if you had any, that by indifferent conference the trueth the better might appear. And this had bene to your purpose, if ye had ment plainly, & to mine to. But you run away in the myst, and [...] the net, lest happely ye should be takē, and so purposly go about to blear your readers [...], & to couer the truth and hauing in very died nothing to alledg for your self, yet ye make a [Page] countenaunce as though ye lackt nothig. And so I graūt you folow your purpose, and not mine.

Where you say, ye cum only to learn, and not to quarell, he must niedes be your very frende y• will beleue you. Nowbeit the pretence of a learner may kepe your credite for a while, & saue you frō shewig what ye can say. And therfore I read you, vse it still. But by your scoffes & scornes it may pppeare, you cum to controlle, soner thē to learn. God send vs both humble [...]esse of hart, that we may content our selues to be taught.

¶ Sarum.

IN my Sermons aswell at Powles Crosse, as els where, I required you to bryng forth of your parte, eyther sum Scripture, or sum olde Doctour, or sum [...]ncient generall Councell, or els sum [...]llowed example of y• [...] church. For these are good groundes to builde [Page] vpon. And I would haue merueiled that you broght forth nothing al this while, sauing that I knewe you had nothing to bring.

¶ Cole.

YOu require that is daungerous for me, [...] you knowe.

Thereply. Sarum.

[...] it be daungerous to you bicause you stande bounde, why do you not put it ouer to sum other of your syd that is not bo [...]d. This shadow wil serue well before your [...]endes, that will wink when you bid them, and see no more thē you wil haue them see. But forasmuch as ye haue vsed this excuse so oftē, and so few wise men wil beleue it. I wold think it good that now ye wold deuise sum other.

[Page]

¶ Sarum.

BUt now forasmuch as ye seke shifts, and will not cum to answere, I accōpt him vnwise that knoweth not your meaning.

¶ Cole.

WEll rayled, you shal finde that we haue more then all you shal be able to answer when time shall require.

The Reply. Sarum.

THis answer notwithstāding it is bitter, yet bicause it is vntrue, and beareth more smoke thē flame, it moueth me the lesse. Here I misse in you sum part of your courtesie. These maters would be tried by reasonig, better then by scoldyng. By likelihod sum other mā had moued your cholar, for my words be as far from rayling, as yours are from modestie.

Where you write that you haue more thē all we shalbe able to answere, if euery crake were a good [Page] substātial argument, I were cōfu ted. But notwtstandinge these terrible threates, yet in cōclusion, as your custom is, ye bring nothing.

The arguments that you say we shall neuer be able to answere, are sweard & fyre, suche as of late dayes ye vsed so plentiously for lacke of others. And yet as strong & as forcible as they were (God be thanked) they haue ben fully answered to the great & vnspeakable comfort of goddes people, and to your shame & confusion for euer.

As touching the olde doctours and Councelles, I wold ye had a terme assigned you, ad exhibendū. In the meane season for lacke of other witnes, ye maye write teste [...], as Princes doo.

Sarum.

[Page]YE aske me why ye should be counted obstinate. Doubtles I for my parte haue a better opinion of you, and trust you are not so. But if a man withstand and open trueth, hauing nothing wherwith to defend him self, I remit him to your own iudgement, whether he maye be counted obstinate, or no.

¶ Cole.

THese wordes glittereth Golde like, and disclose in you no will to [...] my [...], I [...] for lack of [...].

The reply. Sarum.

IT pleaseth you to make yourself mery with these words. I alledged vnto you s. Augnstin, S. Ambrose, S. Basill, S. Chrisostome, S, Nierome, Gelasius, Theophilus, and S. Gregorie. Therfore it is vntrue that ye saye. I had no wil to satisfy your demaūd. Now bringe you but one of all these, or any other of your syd in y• matters that lie now betwene vs, to satisfy [Page] my demaūd, and as I haue said, you shal haue the victory.

You say we lack stufe to proue out pourpose. O woulde to God your stufe and ours might be laid together, thē should it sone appear howe true it is that ye say, & how faithfully ye haue vsed the people of God.

¶ Sarum.

YOu put me well in remembrance of mine office, that forasmuch as I am a Bishop should be [...], that is redy to yelde an accōpt of such things as I teach, I thank God so I do, & haue done to my power, both priuately and openly. But if this be my deutie, and required at my hands, what priueledge haue you, that you only may not allowe out one sentence to the confirmation of your doctrine?

¶ Cole.

YOu say much and proue nothing. Your trueth is so open, that no man can sie it, but your own side. I haue no priuilege, when reason and Law [Page] shall will me to do it, you shall finde it. Now I stande bound to the contrarie as you know.

The reply. Sarum.

I Speake not to muche as your selfe can witnesse. Nowe muche I proue shall reste vpon the wisedome and iudgement of the reader, bothe the trueth of oure parte, and the vntruth of your parte is so open, that now God be thanked the whole world is able to see it, onlesse there be sum such as hath eyes and will not see. Yet Iustificata est sapientia Dei, à filiis suis.

Ye saye you will speake when reason and lawe shall will you to doo it. Of the lawe I will say nothing, but only this by the waye, bicause you are a doctour of law, what Law haue you that [...] driue [Page] a man to prone a negatiue: or if ye haue no Lawe▪ what reason haue you that I should do it? But me thinketh both reason and humanitie wold ye should haue answered me sumwhat specially being so often and so openly required. At the least you should haue alledged Au gustine, Ambrose, Chrisostome, Nierome, as ye did sumtimes alledge the decrie of the Councell of Ephesus, the first, for the Communion vnder one kinde, whiche decrie neuer was yet found, nor neuer wilbe. Nowebeit bicause you speake of reason, wheras a man hath nothing to say, it is good reason he kepe silence, as you do.

¶ Sarum.

YOu woulde haue men thinke I [...] answeringe bicause I am a Bishop. [Page] This in Sophistry is called Paralogismus, a non causa vt causa. I alledged the place and audience where I spake, and not only mine office. For I thought it might appeare sum want or discretion, to call that doctrine into questriō, which I knew was groūded vpon gods word and authorized & set forth by y• Quenes Maiesty, & by y• assēte of y• whole realm.

¶ Cole.

I Must niedes think sum parte of your writing made by sum smatterer: as here, for a shewe of skill in Logik, brought in a place of Logik out of al purpose. How frame you this to your purpose, [...]nd you shall finde me therin true, as happely I shall make you to sie, if your driue me to it. Your [...] against transubstantiation is yet to be proued, and no man boūd to beleue it. And being as true as ye would haue it seme, yet may you [...]nforme the weak and willing to learn.

The Reply. Sarum.

YE do me to much wrong, that will not allow me thus much Logik of mine own. But it was euer your grace, to beare the people in hand that all we are altogether vnlearned, and knowe [Page] nothing. Whiche thing if it were [...]rew, it wer y• more to your shame, thus openlye to be confounded through the whole world, by men of so smal learning. Howbeit thus it pleased you to talk, for want of better reason.

Ye cal me a smatterer in Logik, as if your self wer as perfit in Logik as Aristotle. And yet I remē ber well I vnderstode as muche logik as this cumeth to, and sum deale more, for twenty yeres ago, ywis when you, by your own reporte, were but a simple smatterer in diuinitie. Neither did I bringe it in for a she we of skil, as you say, but to declare your ouersight, & lacke of skil, which appeareth now not only in diuinitie, but also in logik. For where you say I brought it in out of all purpose, me thinke [Page] you haue forgotten sum parte of your olde rueles, and know not what Paralogismus à non causa, vt causa▪ meaneth. Which is when so euer in reasoninge the very true cause is suppressed, and an other cause of purpose set in place. For example I say, I confer with you vnder protestation, lest I shoulde seme to call yt doetrine into doubt, which I knew to be established by gods word, & by sufficient authority thronghout this [...]ealm. And you would haue it taken that I do it, bicause I am a Bishop. Which indede is of your syd a sophistication, à non causa, vt causa, So likewise I say, you alledg no dectors, nor scriptures, nor generall Coū celles, as true it is, bicause ye haue none to alledge. But you woulde make men beleue ye dare not alledg [Page] thē, bicause ye stand bound in Recognisaunce to y• cōtrary. And this of your syd is another Sophi stication, à non causa, vt causa.

Where you saye, ye will shewe me that I brought this in out o [...] all purpose, it had bene more for your credit, if ye would haue done it out ofhand. But forasmuche as ye fairest shew of your learning hā geth on the futurtens, & standeth only vpō promis. I trust you will bring forth your olde Doctours, and Councels, and perfurme this bothe together: whiche wilbe ye know when.

The trueth of our Doctrine against trāsubstantiation was proued sufficiently, and well allowed, before your doctrine with transubstantiation was euer heard of. For you are not able to shewe me, [Page] not so much as the very name of transubstantiation in any kind of wryter, new or old, before the late Councell of Laterane: whiche as you know, was holden in Rome. M. CCxv. yeres after Christ. So longe the Church of God, and the Catholik faith was able to stande without your transubstantiation. Whiche, if it were so true, as ye would haue men think it, I merneile, it coulde neuer be knowen before.

¶ Sarum.

BUt as touching my callinge, I am not only readie to answer anye man in any thing that, I professe, but also vpon snfficiēt allegatiō, as I haue pro [...]sed, very wel cōtēt to yelde vnto you.

¶ Cole.

THat you are required that you refuse, & make large offer to no purpose.

The reply. Sarum▪

[Page]THat you required me I haue partly perfourmed, euen in my last Letters, as you your self do know right well, and that not altogether from the purpose, as it shall appeare. Brig you forth asmuch of your syd, and I wil say ye cumme wel to the purpose.

¶ Sarum

BUt I besech you what reason of your faith in these matters, gaue you sū time, when you wer in place? Scriptures, Doctors, Coūcelles, ye had none, as now appeareth by your silence.

¶ Cole.

VVE brought more then ye were able to answer, all were it not Scriptures, nor doctours, nor councelles.

The Reply. Sarum.

IN steed of scriptures, Doctors, and Councelles, ye brought such extremity, as the world hath not sene the lyke, and as you are now [Page] loth to heare of. And yet it pleased god that the same should be anwered sufficiently, with patience & sufferance, But here am I glad ye confesse one trueth by the waye, that ye brought in all that tyme, nether scriptures, nor Doctours, nor generall Councelles of your syde, and yet I trow ye were frie from Recognisāce. This I beleue passed you vnwares and not of purpose▪ As your Proloqu [...]tor in the disputation at Oxforde, gaue out one trueth by chaunce vndad. uisedly, as he gaue knowledge to the audience in the diuinitie schole of what matters they would dispute. For thus he said, and that in your owne hearinge, Vir [...] [...], conuenimus hûc holdiè disputaturi contra horribilem illam Haeresim, de veritate Corporis, & Sanguinis[Page]Christi, in Eucharistia. Brethern, saide he, we cume hither this daye to dispute against that horrible Heresie, of the veritie of Christes body and blud in the Sacrament. God wolde haue him vtter sume trueth then, as you doo nowe, bicause he was Pontifex illius anni. But forasmuch as you confesse ye brought nether Scriptures, nor Doctours, nor Councelles, Iremit the matter to your own reader to consider what ye brought.

Sarum.

THerfore the ground of your persuasion must then needes be, Nos habemus legem, & secūdum legem. &c. Yo [...] know what foloweth, that is, we haue a law, & accordiug to our law he must die.

¶ Cole

This argument I would faine see proued.

The Reply. Sarum.

[Page]YOur whole practise, and the order of your doiuges for sixe yeres together hath proued it sufficiently. And besides yt, a Bishop of yours, euen in that tune, sittyng in iudgement vpon a pore man in a case of Religiō, and hearing him alledge the Scripturs, and other authorities for him self, rounded a geutlemā in the ear that sate next to him, with these wordes. Naye if we stryue with them in Scriptures & reasoning, we shall neuer haue done. We must proced agaīst them with the Law.

¶ Sarum.

FOr as truly as God, is God, if ye would haue vouchsaued to folow eyther the Scriptures, or the [...]ncient Doctours, or the Co [...]celles, ye wolde neuer haue restored again eyther y• suppremacie of Rome after it was once abolished, or the priuate Masse, or y• communion [Page] vnder one kynd, &c.

¶ Cole.

[...] and bold asse [...]eration, maketh no pro [...] in the Law.

The Reply, Sarum.

TRue and ernest asseueration maketh a proufe sufficient in y• law, as lōg as [...]e haue nothinge to the contrarie, as in ded ye haue not, nor neuer shall haue. But wt out question your terrible garde of Billes & halbardes, your grinning and skoffing, with other like your demeanour, as ye vsed in the disputations at Oxforde against the mar [...]irs, and faithfull witnesses of goddes trueth, and as now your crakes of many things, and bringing forth of nothing, I beleue to any wise man maketh but smal proufe in diuinity. But if ye wold haue had any wise man myslik my asseueratiō, ye should haue shewed [Page] by what scriptures, by what Coū celles, or by what doctours, ye restored these thinges again.

¶ Sarum.

IT greaueth you that I should rest vpō the negatiue, and so put you to your proufes. Wherin notwithstandinge ye alledg against methe custom of y• scholes yet you know Christ vsed the same kind of reasoning in his schole. As when he said to the Pharisies, Hoc Abraham non fecit. This thing, Abrahā neuer did. And again when be answered them in ye case of diuorse, A principio non fuit sic, it was not so from the beginning, he stode only vpon the negatiue.

¶ Cole.

HEreis againe one place that I reken you put not in your selfe. For it maketh quyt against you. For Christ proued the Pharisies were not Abrahams Children, and that a man maye not put away his [...] for euery cause.

The Reply. Sarum.

I See you would faine put me out of credit, as thogh I wer not able to answere your letters [Page] without conference. But this I reken you do for a ioly policie, that while your reader is lokig vpon me, he should forget the whole matter that we talk of. Y [...] y• erā ples 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. [Page] 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 vpō 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 maintenāce of y• 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 meorū 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. [Page] Lib. 4. Epist. 80. And againe. Epist. 9 [...] ▪ Sancti ante [...]eg [...]m, Sancti in [...]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• Gospell, altogether makīg vp one body of the Lord, are placed amongst his mē 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 negat [...]: and if the Bishop of Constātinople had ben able to proue but one affirmatiue, y• any Bishop of Rome afore time had vsed that title, or that euer any mā 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 prouedD. Cole cōfesseth y• no Bishoppe of Rome be [...]ore Gre [...]ory, that [...]s, for the [...]pace of [...] ▪ hundred yers [...]fter Christ. wolde euer take vpon him the title of vniuersal Bishop. a negatiue bicause none of his forefathers euer vsed that title. As one might say, that you preach is naught bicause mē in times past taught not so. This parre of Gregory serueth no whit to [Page] dispro [...] the So [...]eraintie, as Dr [...]do [...] [...] you, [...] you vouchesaue to read him.

The reply. Sarum.

YOu saye I bringe Gregorie against my selfe. God be thā ked you are able to bring ne [...]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 sufficiētly to my purpose. Nowe iudg you whether these proufes be negatiues, or no.

Nemo decessorū meorū hoc pro [...]ano vocabulo vti voluit. Or this. Nemo se vniuersalem dici voluit.

And say not I alledg matter against my self, onl [...]s ye haue wher with to disproue it better.

You answer farther, yt one might [Page] say y• lyke against vs, ye we preach this day is naught, bicause mē in times past taught not so. Like as Gregorye found fault with Iohn the Bishop of Constantinople, for yt he [...]titled him self an vniuersall Bishop of y• whole Church, where as none of his preder [...]ssours durst euer-take that name vpon him. In dede this aunswer mighte haue sum shew, if mē 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 questiō 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 co [...] celles: and that you, hauing no [...] [Page] 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• you now teach and of lōg time haue taught the people, touching the Masie, y• Supremacie, the Commē prayer. &c. is naught: for neither Christ, nor his Apostles, nor the olde Doctours, Tertullian, Ciprian, S. Hierom, S. Augustin, S. Ambrose, S. Chri [...]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.

[Page]He saieth, that Leo his predecessour re [...]used yt name, notwithstanding it were offred vnto him in y• 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• name vpon him, is Antichristes forerunner.

He saieth to consent to suche a name is the denyall of y• 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 [Page] 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 lōg a time after Christ, why do you now fournish out the Bishop of Romes authoritie in y• hearing of y• 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 Dr [...]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 [Page] I do now at your handes. And what is that els, but in denial to defend the netiue? and to driue y• 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 Di [...] 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• nature of all Instāt. Childrē were wōt to haue it in their cōmon disputatiōs in y• paruise Scholes in Oxford yf it serue only for them y• dispute dialecticè, & ye (as ye pretend) be are the person onely of a lerner & cum not to dispute, why thē did ye alledge against me the custome of the Scholes, & the disputation o [...] maisters of art in the vniuersities? ye knowe they vse [Page] there to [...] [...] dialecticè, & none otherwise. And that I spake herein, I spake onely vpon occasion of your own wordes. Howe shall I thinke ye remember your Aristotle, if ye so [...] [...] your own letters?

¶ Sarum.

BUt that ye wil not do, and ye knowe why, [...] ye [...] [...]. But [...] ye r [...]quire to se our groundes. And what better ground can we haue on our side, then that Doctour [...] [...] man on the other side, can [...] no ground to stand against [...]?

¶ Cole.

RIdetur, chorda qui semper aberrat eadē. Doctor Col [...] proue it, whē it [...] to his turn.

Thereply. Sarum.

SEing for lacke of Doctoures ye answere me with Poetes, it shall do well to answere you [Page] again with the same. Decies repe [...] placebunt. And yet when ye come so often with the pretence of desire to be taught, and of your re [...], if I liste to [...] as ye do, why may not I as wel say to you, Ridetur chorda qui semper aberrat eadem? As for the prouing herof, ye do wel to take a day. In the mean season geue others leaue to think the trueth.

¶ Sarum.

HE that wil make any Inno [...]arion say ye, must geue a reason of hys [...]. O master doctor, this reason [...] most against your selfe, for ye haue misliked and put away the most part of the order of y• Primitiue church, and yet ye neuer gaue good reason of your doinges.

¶ Cole.

IN the end of my [...] ye [...] [...] mine [...] [...] [...] [...] ye [...] [...]. [...] [...] [...].

[Page]

The reply. Sarum.

ANd there shall you fynde the Reply.

¶ Sarum.

YE say ye are in possession. No, ye were sometime, ye are not nowe and when ye were ye had no right title or good euidence to claime by. No more then they which sometime sate in Moses chaire, or they yt saide. Nos sumus [...] Abrahami, we are the children of Abraham, & therby claimed their possession. Therfore ye were possessores [...] [...], and for that cause ye ar now [...], and orderly remoued.

¶ Cole.

VVHen ye meddle with [...], ye shewe [...]. I am [...] in possession of all that euer I taught, and if you put me out of possession by [...]. I ought to be restored. Had not the [...] [...] the olde law̄ good title to sit in Moses chaire? What ye forget your self, yes perbie. The [...] [...]ccompted no man, maloe fidei possessorem, after that he hath continued in possession an [...] ored yeres. But I pardon you for mistaking [...] [...], it is not your [...].

The Reply. Sarum.

[Page]I Haue not so litle skil in ye law but I vnderstand what are malae fi. dei possessores. And as now (gods name be praised) it is wel knowen yt ye haue been they, ye are put out of possessiō not by violence of mā, but by ye very force of gods trueth, which so deuoureth & consumeth [...] error & falshed, as Moyses [...] deuoured & swalowed vp the fained serpēts of yt Sorcerers. If ye claime to be restored be not agreued to shew your euidence.

Where ye say the Bishops and Priests yt wer in Christs time had good title to sit in Moyses chaire. I graunt you they had euen as good title, as ye had to sit and beat rule in the Church of Christ. And therfore your example misliketh me neuer a whyte. [...] ye knowe Christ called them Fures & latrones, theues and robers: and saide [Page] vnto them, Vos ex patre diabolo estis, ye are y• children of the deuil.

Ye say the law accompteth no man possessorem malae fidei. yt hath continued in possession one hundred yeares. Which thing notwt standing I can be content to gaūt you to be true in the ciuile law, yet is it not true in the law of God, & that, as ye know is proued by diuers authorities euē in your own decrees. Dist. 8. There is alleged s. Augustin, whose words are these.

Veritate manifestata, cedat consuetudo veritati. Nemo cousuetudinem rationi, & veritati praeponat: quia consuetudinem ratio & veritas semper excludit. After y• trueth is once found out, let custom geue place vnto the truth. Let no man set custom before truth and reasō, for reason and trueth euermore [Page] put custom to silence.

Likewise S. Gregory, and his wordes are these.

Si consuetudinem opponas, ad [...]uertendum est, quod Dominꝰ dicit, Ego sum via, veritas, & vita: non dicit, Ego sum [...]. Et certè quaelibet consuetudo quantumuis vetusta, quantumuis vulgata, veritati omnino est postponenda. Yf ye lay custō for your selfe, ye must remember that Christ faith. I am the way the trueth, and the lyfe: he saith not I am custó: And doubtles any custom, be it neuer so auncient, neuer so commen, yet muste it nedes yelde to the trueth.

Likewise. S. Ciprian, whose wordes be these.

Si solus Christus audiendus est, [...]on debemus attēdere, quid aliquis ante nos faciēdum putarit, sed quid,[Page]qui ante omnes est, Christus prior fecerit. Neque enim hominis consuetudinem sequi debemus, sed veritatem Dei, cum per Esaiam Prophetam Deu▪ loquatur, & dicat, sine causa colunt me docentes manda [...]a, & doctrinas hominum.

If onely Christ must be herd, we may not wey what anye man hath thoght good to do, that hath been before vs, but what Christ [...]ath first done y• is before all men. For we may not folowe the customes of man, but the trueth of God: specially for that God sayeth by the Prophet Esay: They worship me in vain teaching the commaundementes and doctrines of men. Thus ye see, euen by youre own decrees, that custom against the trueth is a very simple groūde to build vpon.

And like as ye vse to say. Nullum[Page]tempus praescribit Regi, Som thynketh, of good right▪ cye ought as well to saye, Nullum tempus praescribit Deo. Otherwise Antichrist shall cum, and sit in possession of the holy place, and beare himself as if he were God, & that, God knoweth, howe many hundred yeres together. And yet at the last he shalbe but. Antichrist, sit he neuer so high. For prescription of an hundred yeares, can not make the falshode be to the trueth nor can any prescription be auaylable in your own lawe, onlesse it haue bonum titulum: and that in Religion must nedes be the word of God. Which word, forasmuche as ye haue not to alledge (as ye your selfe knowe, no man better) all the face of your prescripcion is but vayne. And therfore ye were [Page] as I said, possessores màlae fidei. And ye haue a rule of your lawe, possessor malae fidei, nulla temporis longinquitate praescribit. And therfore Christ in the case of diuorse rested not vpon the custō that was thē receiued, but appealed vnto the first institutiō of mariage and folde the Pharisies thē, as we nowe tell you, A principio non fuit sic. It was not so at the beginning.

Wheras ye say I mistake your law, I graunt it is possible I may so do, as well as you. Nowbe it, I am we [...]assured in this place I mistake it not. I would to God you being a doctour of the law, did no worse mistake the Scriptures.

¶ Sarum.

NOw if ye thinke ye haue wronge, shew your euidence out of y• Scriptures, the Doctours, or Councels, [Page] that [...] maye haue youre right again [...] and so reenter. I require you to no gret paines, one good sentence shalbe [...] ent. Ye would haue your priuate massethe, Byshoppe of Romes [...], the commen pra [...]ers in an vnknowen tongue, and for defence of the [...], ye haue made no small a do, me thinketh it were reason ye should bring sum authoritie besides your own: to auouch the same withal. Ye haue made the unlearned people beleue that ye haue all the doctors, al the counsels, and. rd. [...]. yeres of your syde. For your credites sake, let not al these great ba [...]tes cum to noght.

¶ Cole.

IEnter no suit against you, and it were [...] [...] shew my euidence vntill it may [...], and take place. I cr [...]ue only to be [...], which I can not obtaine, when I cōmence law against you, then this speach may serue you to sum purpose.

The Reply. Sarum.

IF you will not prosequute your suite, it is reason ye be cast in a non suit. But ye do best to make [Page] a delay, for ye know ye haue to do [...] thē that haue sene your euidēce

Ye saye ye kepe your proufes vntil some better tym, when they may serue, and take place. When Pompei, a noble gentilman of Rome, was marching forth to fight in yt field against his enemy Iulius Cesar, and [...]ato an olde graue Senatour, one of the same partie, had shewed him he w [...]ted men, tushe quoth he, I shall haue men inough, for as sone as I shal but stamp the grounde with my force, ye shal se spring up a swarm of Souldiers. Afterward whē the field was sought & Pompei discō fited, and began to flie with much dishonour, O sir said Cato, where is now your promisse, why stamp ye not the ground, when shall we se your swarm of souldiers? euen [Page] somay I say to you, notwithstanding your great vauntes that ye haue made, ye se nowe ye are discomfeited, ye se the field is al most lost, where are now your crakes of doctours, and councels? Why stampe ye not your bokes? why cum ye not forth wt your euidence? Now ye stand in nede of it, nowe it will serue and take place, if ye haue any. But ye learned this pollicy of your Tully, Scitum est, saith he, causā cōiicere in tēpus, cum adferre plura, cum velis, non queas, when ye haue no more to say, it is wisedom to lay the faut in time.

Sarum.

WHere ye say ye are in place of a learner, and gladly cum to be taught, ye must pardō me to saye the trueth, I taken your very frendes, in this point, wyll hardely beleue you. For if ye werde [...] rous [Page] to learne, as ye would seme to be, ye would cum to the church, ye woulde resort to the lessons, ye would abyde to hear the Sermōs, for these are yq scholes if a man list to learne. It is a token the scholer setteth little by his [...], yt will [...] be brought to [...].

¶ Cole.

VVHy I cum not to your Sermons? thys question is captious: and yet ye are [...] discharged why [...] should not [...] me. As men chouse their wiues, so chouse they theyr teachers. S. Augustines and S. [...], Sermons [...] more to teach, then to conuince.

The Reply Sarum.

I Meant not to be captious, but onely to put you in remēbraunce that your pretence of learninge is but femed, & that you are not in dede so willing to be taught as ye would seme to be Whensoeuer ye shall shew me by your lawe that a man may be required to proue a [...] negatiue, I wilbe content to confer with you, and to shewe you [Page] the reast of my prou [...]es.

Ye say ye chouse your teacher as men do theyr wiues, many mē are led by folly & phansy in chousing theyr wyues. I woulde your luk should be better in chousinge your teacher. But S. Paule prophesied in his time, yt there should come scholars with titling eares & chouse them selues teachers according to their owne appetites yt shoulde turne away theyr eares from the trueth, and geue themselfe to the hearing of fables. The Prophete Esay saith, there were scholars in his time that woulde saye to their teachers. Loquimini nobis placentia, videte nobis errores. Auferte a nobis viam, declinate semitā, cesser à facie nostra [...] Israell. That is speake to vs suche things as may like vs, See vs errours, [Page] leade vs out of the waye, bring vs out of the path. Let vs haue no more of the holye God of Israel before our face. And shal I thinke you chouse me for loue, as men do their wyues? I can as yet litle finde it in your talke. But because I came nere to the matter, and with my negatiue declared ye weakenes of your syde, more then some others did, therfore ye brake out first vpon me, & laid in a claim without euidence.

And hauing nothing to say, ye would seme to haue somwhat. As women yt woulde seme to be with child, sometimes rear vp their bellies with a cushion.

¶ Sarum.

Y [...] desire, ye maye not be caste of, but that your suite may be [...].

And yet this halfe yere long. I haue [...] of you, and all your brethren, but [Page] one pore sentence, and still, I know not how, I am cast of, and can get nothinge at your [...]andes.

¶ Cole.

VVE stand not in case like. What [...] so much ot one thing.

The reply. Sarum.

YE are much beholdē to your recognisaūce, ye make much a do, and yet bring nothing.

¶ Sarum.

YE call for the speciall proufes of our doctrine, which thing requireth a whole boke. Wheras if ye of your parte, would bouchsafe to bring but two lines, the whole mater were concluded.

¶ Cole.

[...] that I required may be couched in [...] and for ought I see in lesse to.

The reply. Sarum.

LEt the rest of youre trueth be tryed by this. Ye knowe that [Page] the olde father. Theodoretus, had more then sixe lynes of oure syde, and therfore D. Clement tare the whole plate out of his boke, and burnte it, thinking there had ben no more copies, least perhappes it [...]hould cum to light.

Ye know, that Occam, one of your owne doctoures, hath more then sixe lynes against you. And therfore the last Pope condemned him as an heretike.

[...] knowe, there is sumwhat besyde in S. Augustin, in s. Hierome, in S. [...]. &c. I beleue more then Royarde, or Tap [...], could euer answer.

Ye knowe, that ye your selfe in your last answer graunted me yt the exāples of y• primatiue church are of our syde & therfore ye rest [...] an [...] point that the Primitiue [Page] 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 oftē 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, [Page] 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 whō I nowe passe by) ye haue ye olde father, and doctour, Gelasius, whose iudgement, I beleue, ye wil regard yt [...], because he was sometymes a Bishop of Rome, which See, as ye [...] taught, [...] neuer erre. And is alledged in yt 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▪ Wyse men auouch no more then they knowe, [Page] 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 [Page] doctour Martyr was not abl [...] 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 mo [...]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 h [...]ndred yeres:

What had doctour Smith of Dron. red, that openly in the disputatiōs there, An. Domini. 1554. alledged the cou [...]cell of Nice to proue the phansy of your transubstantiation: and when he came to [Page] shew the place, was not able to fynd one worde, other in that coū cell, or in any other of antiquitie, that might seme to make for it.

What had he red, that being a Judg in y• same disputations cried out so bitterly vpon ye man of god, the Archebishop of Canterburie, and that foure or fyue times together,D. Ogl [...] throp. ostēde mihi qualis corpus fuit? qualis corpus fuit? & was not hable to vtter his mind in cōgrue latin. This thing I trust ye wil recorde with me, for it was spokē 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 [...]our self to much of your great reading. When ye bring me any olde Doctour, or councell, for [Page] your purpose in the matters ye we now talke of, then will I saye, ye haue read muche.

As for Gelasius how soeuer it pleaseth. D. Tapper to co [...]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 substātia panis, vel natura vin [...]. 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 [Page] not for nought, that childrē in the Scholes were wonte to fynde a difference betwene these two proposicions comedi bis panē, 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. [Page] And yet afterward it was founde, and wil yet appere ye 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 lōg 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 violētly altereth both the words, and the meaning of S. Augustin. For where S. Augustine wryteth [Page] thus. Quid tam grate offerri, aut ab illo suscipi potest, quam caro sacrificiiDe. Tr [...]. libro. 4. capi. 14.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 by Steuen Gardiner, that in his boke of ye deuels sophistrie, was not afraied to corrupt ye wordes of ye holy Prophet▪ for wher as dauid had writte. Escā dedid timentibus se, he doubled the pronoune, and wrote it thus. Escā se dedit timentibus se. This muste [Page] nedes appear to be somwhat more then an ouersight. But what nedeth mo examples? Camotensis a doctour of your own, saith in generall of all your syd. Vim faciunt Scripturis vt habeant plenitudinem potestatis, they wreste, sayth he, ye Scriptures violently yt they may haue the fulnes of their power.

¶ Sarum.

BUt to auoid this authoritie, sum mē, of your syde, haue ben driuen to erpound these plaine wordes of Gelasius, in this sort: Non desinit esse substatnia, hoc est, non definit esse accidens. Euen as right as the glose expoundeth y• Texte. Dist. 4. Statuimus, id est abrogamus.

¶ Cole.

[...] what they are, that it be not thought y• ye deuise this of your own fantasy. This glose ye [...]. because ye vnderstand not y• Glosers [...]. It may stande ful wel.

The Reply. Sarum.

WHat if I should say Doctoure Cole hath expounded it so? If [Page] not, then I pray you imagin with your selfe howe ye may be able to shift away Gelasius otherwise. Yet because ye will nedes put me to my proufes, in a matter that ye knowe is plaine, I pray you take the paines to read Steuen Gardiner, in his boke that is answered by the Archebishop of Cantorbury Thomas Cranmer, ye shall finde these wordes. Gelasius saith he, speaking of the bread and wyn, reciteth not precysely the substance to remayne, but sayeth the substaunce or nature: whiche nature he calleth after the property. Here by this doctoures mynde, substantia, is latine for propertie, whyche as ye knowe, is nothinge els but accidens.

And againe in his boke that he calleth. Marcus Antonius Constantius, [Page] written in latine, ye shall finde these wordes: Quod ait panē in sua substantia, vel natura manere, vel substantiam sentit Accidentiū, vel naturae proprietatē. It is a very straūg phrase of speach to say substantia accidentium. But it is as straunge to say, as he saith in another place, Accidentia sunt substantiarū partes. Howbeit after ye had once deuised a new religiō, it was mete that ye shuld deuise out also some new phrases of speache, that neuer had bē heard afore. And yet is not this the grossest part of your learning neither. Now I trust, ye se I deuised not this of myn own phantasye.

I marueil sum what that ye say I vnderstand not y• Glosers meaning. For me thiketh there is not so high nor misticall learninge in [Page] it, but that a meane learned man may sone reach vnto it. But I se, it must be a desperate sore, but ye will fynde sum salue for it. I pray you first read the text, and then cō sider how handsumly the glose wil frame vnto it. The text is this: Statuimus, vt septem hebdomadas plenas ante sanctum Pascha, omnes Clerici, id est, in sortem Domini vo eati à carne ieiunēt. Now foloweth your glose, Statuimus, id est, abrogamus. And because ye vnderstād the glose better then I, as ye say, and lyke it so wel, reade the texte accordingly, and say thus, Abrogamus vt [...]ptem hebdomadas plenas ante sanctum Pascha, omnes clerici à carne ieiunent And I beleue what soeuer meaninge ye make of it, ye shal make but vnhandsom latin. Nowe let your reader iudge, [Page] whether of vs two better vnderstandeth the glosers meaning.

¶ Sarum.

HEre ye haue, that after the words of consecraciō, there remaineth in the Sacrament the substance of bread & wyne. Now bring ye but one doctoure, that wil say, as ye say, that there rematnesh onely the Accidentes, and shewes of bread and wine and I will yeide.

¶ Cole.

SOft and [...], ye hau [...] not read y• answer. [...] [...], and ye shall se more. [...] my [...] I shalbe ready for ye.

The Reply. Sarum.

IF Royardes answere had been worth the hearing, ye would not haue been ashamed to haue alledged his words. At your [...]ue ye wilbe as ready, as S George a horse backe, euermore ryding, & yet euermore standing stil, ye wil be a very euill Auditour, y• lay downe so litle, & reken so much. But bring [Page] sum olde councell, or doctour, with you at your cue, or els folke wyll say, ye haue none to bring.

¶ Sarum

AS touching a priuate masse, Gregorye saith in his dialogues, that before the tyme of the communion the Deacon was wont, euē in his tyme, to crye vnto the people on this wyse. Qui non communicat, locum cedat alteri. Who so wil not receiue, let him depart, and geue place to others.

¶ Cole.

YE haue better [...] then this. I [...], for thi [...] [...] some what weake.

The Reply. Sarum.

WHatsoeuer thys stufe semeth to you, your answer semeth to me very weak. [...]f ye be no better able to answere this, howe wyll ye be able to answere the reast: It appeareth by these wordes of Sainet Gregory, [Page] that in his time; which was six hundred yeares after. Christ. who so would not communicate wyth the Prist, at the communion was commaunded out of the Ehurche. Wherby it is cleare they had then a communion, and that al the congregation present, receiued together. Nowe eyther shew ye me so much for your priuate masse or els say nomore, this stufe is weake.

¶ Sarum.

TO breake y• ordinaunce of Christ, and the people to communicate vnder one kinde only, your owne do [...]tout Gelasius calleth it Sacrilegium. And Theophilus [...] of y• sa [...] matter, [...] [...]: Si Christ [...] [...] fuisset pro Di [...]olo, non [...] tur illi poculum sanguinis.

¶ Cole.

THe [...], where [...] [...] this of Gelasius [...] [...] [...] [...] should [...] it. Theo [...] shalbe [...], when I cuine to dispute with you.

[Page]

The reply. Sarum.

HEre, I trow, your memory deceiued you, ye mean the glose, and not the decree. For the words of Gelasius in y• decree, are plaine: Diuisio vnius eiusdémque mysterii sine grandi sacrilegio non potest ꝑuenire. And the wordes y• he vseth further: vt integra Sacramenta percipiant, aut ab integris arceantur: seme not so much to pertaine to the Priestes as to the people. But ye did wel to turn ouer Theophilus vntill sum other tyme, for I wene ye had no answer ready made.

¶ Sarum.

THat the common praiers were vsed in the common knowen tonge yhaue. S. Basill, S. Hierom, S. Ambrose, S. Augustin, S. Chrisostome and the Emperour Iustinian, & many others. The plares be knowen.

¶ Cole.

[Page]WHether the Greke, and Latin tuug, were then vnderstand of the common people remaineth yet vpon prou [...]e▪ wel. I trowe. S. Basill aproueth not very well. Here I remain [...] in doubt.

The Reply. Sarum.

I Matueile muche that any learned mā shuld doubt at this. For if the common Greke people vnderstode not the Greke tong, nor the common Latin people, y• latin tong, then woulde I sain knowe what tong they vnderstode? I can see no greate cause why they shuld forgeat their own tong, and learn another. But Arnobius, in his tim called the latin tong, Sermonem Italū, because it was vsed throughout all Italy.

S. Ambrose in his tyme, preathed to the people of Italy in latin, and as it is to be thought, the people vnderstode him.

[Page]S. Augnstin, in his sermons to y• commen people in Aphrica hath diuerse times these wordes. Nunc loquar latinè vt omnes intelligatis. Now wil I speak latin saith saint Augustin to the commen people, that ye may al vnderstand me. S. Gregory, in his sermons vsed the latin tong to the people, & I trow he spake not al in vain. I marueil why ye doubt not aswel, whether the commen Greke people vnderstod Demosthenes, or Aeschines: or the commē latin people vnderstode Cicero, or Hortensius, when they spake vnto them in their mother tong.

Now, that the cōmen prayers, in S. Basiles, S. Ambrose, & S. Augustines tym were in the commen bulgare tong, marke howe well it maye be proued. S Basil [Page] saith thus of the vsage of the commen prayer in his tym. Coniūctus sonus virorum, mulierum, paruulorum, tanquam fluctus feciētis littora, in nostris ad Deum precibus excitatur. In our praiers yt we make to God, we raise vp such a soūd of the voices of men wemen, & childrē praying together, as if it wer y• noise of the waues beating agaīst the sea bankes. Wherby it appeareth that in S. Basiles tym, men, women, and children, sang in the Churches altogether.

Chrisostom of his tym sayth thus: Ne mireris, si in sacris nostris, populus, cum sacerdote colloquatur?

Maruil not, saith he, if that in our prayers the Priest and the people talke together.

Augustin of his tym, saith thus: Non est opus loquutione cum oramus,[Page]id est, sonantibus verbis, nisi forte sicut Sacerdotes faciunt, significādae mētis suae causa, non vt deus, sed vt homines audiant. We nede not, saith he, to vse words, or sound of voice, whē we pray onlesse it be, as the Priestes do, to declare their meaning, not to the entēt that god may therfore heare them, but that they may be heard of men.

But, because ye be a doctoure of law, I would not haue you forget Iustinian the Emperour, the first compyler of your lawes. He, if ye be remembred, commaunded the Bishops that they should set forth the commen prayers in opē voice, and that, as he sayeth: Vt maiori deuotione audientium animi efferantur. That is, that the mindes of the heares may be striken wt more deuocion. He thought then that y• [Page] vnderstanding of y• praiers should enkendle deuocion in the hartes of y• hearers. For I beleue, he had neuer heard say, that ignoraunce shoulde be the cause of true deuocion, as ye boldely auouched in the disputtacion at westminster, in the hearinge, and wonderinge, of the most part of the honourable, and worshipful of this realm. I know not by what secrete Reuelation ye learned this first. For your owne Counsels say. Ignorantia mater est cuuctorum errorū. That is to say, ignoraunce is y• mother of all maner errours. And the same words ye haue alledged in your own decrees. Distin. 38. & are very agreable vnto Christes wordes in the Gospel. Erratis nescientes Scripturas: ye are in errour, because ye vnderstand not the Scriptures.

[Page]Origenes, one of the oldest doctours of y• Church, saith thus: Tormentum est Diabolo, si quem videat legere sacras literas: possidet enim omnes qui versantur in ignorantia. It is a skourge (saith he) & a torment to the deuell, if he se any mā read the Scriptures: for he hath power vpon all them that [...] in ignoraunce.

S. Cyril saith, Pueri nostri legunt sacras literas, & ex eo fiunt religiosissimi. Our childrē, saith he, read scriptures, and therof they be cum deuout and holy.

And what needeth mo allegations? your owne Doctour, Lyra, saith. Si populus intelligat rationem sacerdotis, melius reducitur in Deum, & maiori deuotione respondet, Amen. That is, if the people vnderstande the Priest, they are [Page] better brought to God, and with more deuotion they answer. Amē. It muste needes be a miserable cause that is grounded only vpon ignorance, for no man hateth the light, but he that doth euel. Christ said to the Pharisies, this is your time, and the power of Darkenes yf the people had vnderstandyng of the truth, they wolde not suffer you thus to leade them into error as ye do, and haue done. But I remember Plinius wryteth, yt, notwithstanding the Lyon be a maruelous fierce & courragious beast, yet if he may once hodwinck him, or make him blīd, ye may lead him whither ye list. Thus much by the way, I thought good to put you in remembrance, for that the strangenes of your doctrine so required, yf ye had asmuch to shewe of [Page] your syd, I beleue, of your courtesy, ye wold not hyde it.

¶ Sarum.

YE se I disaduātage my self of many things that might be spoken for at this present, I haue not [...] to wryte Bokes.

¶ Cole

I pray you take good leysure, & writ affectually.

The Reply Sarum.

A Doctour of Lawe, and a man of wisedō, should bring more learning, and fewer skornes.

¶ Sarum.

NOw must I needes desire you forasmuche as I haue folowed your mynd so far, eyther to bring me one Doctour of your syde, or els to giue vs leaue to thinke ye haue none.

¶ Cole.

I wis, ye know I may not, [...] the case I [...] in, [...] it not.

The reply. Sarum.

I wis, ye know ye can not, & therfore [Page] ye do best to say ye may not.

¶ Sarum.

YE desyre vs to leaue talking against you, and no more to deale so vnmercifully with you in the Pulpittes. Alas maister doctour, cal ye this vnmercifull dealing? what was then your dealing, when ye wer in place? if ye remember ye could neuer vouchsaue to call vs other then Schimatikes, Heretikes, or Traitours, in y [...]ur Pulpittes. And yet besides al that, ye vsed our Bodies as ye know. We only tel the people, as our dewty is, that ye withstand the manifest truth, and yet haue neitherscripture, nor doctour, nor councel for you. And that ye haue shewed suche extremitye, as the lyke hath not bene sene. And nowe can geue no rekning why, or if ye can, let it appeare.

¶ Cole.

YE misreporteme. I said [...] men of your syde [...] sed thē seltes traiterously to Quene Mary as none of vs do now, not manifest, vntill it be better proued. ye had but the Law, ye require more then any Law will [...] against vs.

[Page]

The reply. Sarum.

IF they wer Traitours, why did ye burne thē, as Heretikes? The matter woulde bee to odious to shewe what hath ben wrought by men of youre syde against theyr Princes. But as I then neuer liked thē, that drew their sword against their souerain: euē so now I pray god cōfoūd thē, whosoeuer they be, yt shal first begin the same.

What lawe ye ministred vs in those dayes, I remit it vnto you that are a lawier. But I am well assured, ye shewed vs neither diuinitye, nor humanitye. But I pray you, what law had ye, to imprison sutche euen as had broken no lawe? and so to kepe them in your cole houses, in stokes, and fetters, with all extremitye and exueltye, vntil ye had made a lawe [Page] for them, and to do with them, as Cyril saieth the Jewes did with Christ, primum ligant, deinde causas in eum quaerunt▪ prius captū habent, quàm accusatum. First, they bind him fast, saith Cyrill, and thē they deuise matter agaiust hym: They lay handes vpon him before any man accuse him.

What law had ye, to burne the Quenes subiectes handes wt candelles, or torches, before they were condemned to dye by any law? What law had ye, to ascite a man to appeare, peremptoriè, at Rome within lxxx. dayes, and yet that not withstanding to kepe him still in prison in Oxforde? and afterwarde for not appearinge at hys day, at Rome, to condemne hym there as obstinate?

Or what law had ye, to put the [Page] same man to death against the expresse wordes of your own lawe after he had subscribed vnto you, and was founde in no relapse? I trust ye can say some what herein. For that you being then a lawier and in commission, had the execucion of yt law. But I beleue, when ye haue searched your b [...]kes through, ye shall fynde ye had not so much law, as they that sayd. Nos habemus legem, & secundum legē debet mori.

Sarum.

WHere ye say, our doctrine is yet in doubt. I assure you, to vs it is most certain, and out of doubt. But if ye for youre part be yet in doubt, reason and charity would ye had been better resolued, and qyut out of doubt, before ye had dealt so unmercifully with your brethren.

¶ Cole.

[Page]I Doubted more thē I do now, ye geue me good cause to be well confirmed.

The reply. Sarum.

THis is a faire shift of retorike when other help faileth you: Euen thus the Pharises after they had ben lōg in a mammering, and in doubt of Christ, at the last were fully confirmed and out of doubt, and saied vnto him, [...] scimus te habere daemon [...]um. As if they shoulde then haue sayed vnto Christ, as you say nowe to vs: we doubted more before then we do nowe, for nowe ye geue vs good cause to be well confirmed▪ But if I haue confirmed you bringynge such proufes as ye are not able to answer, how then (thinke ye) haue others cause to be confirmed at your handes, that haue vsed suche extremity, and yet ar able to bring nothing at all,

[Page]

¶ Sarum.

YE are bounde ye say, and maye not dispute: yet are ye not so bounde as ye haue bounde others. But when [...] wer at libertie, and a [...] disputation was graunted and offered at Westminster before the Quenes ma [...]esties moste honorable councell, and the whole state of the Realm, I pray you, whether part was it that then gaue ouer? And yet the, ye knowe, ye were not bounde, onlesse it were to [...]lence because ye had nothing to say.

¶ Cole

AT Westminster we came to dispute. & were answered that there was non appointed, wher we refused not to write neyther. But when our boke could not be read as yours was, we refused not vtterly to dispute, but onely in the case if oure boke could not be suffered to be red as indifferētly as yours was. Now hardely weigh whether ye haue indifferently reported, that we vtterly refused to dispute with you, or no.

The reply. Sarum.

YE could not lightly haue gotten so many vntruethes together, without sume st [...]y. Where [Page] ye saye, ye were answered, there was no disputation appointed at Westminster, if I should aske you who made you that answer, I rekē ye would be to siek. For I trust ye haue not yet forgotten, that ye your selfe were the first man that began to dispute there that day, & spake there an whole houre together without interruption. But I marueil ye say not, that we of our part gaue you ouer, and refused to dispute.

Ye say, ye refused not to wryte your allegaciōs, and answeares as ye had promised to do, and earnestly required it might be so, and yet contrary to your request and promise, ye could not begotten, as ye know, to writ one line.

Ye saye, your boke could not be read as ours was, & yet ye knowe [Page] ye had no boke there to be read at all, as we had.

As for the indifferent ordering and hearing of the matters, I remit that to them that wer the orderers of it, of whom ye can not in any wise complain, but both your own, and the hearers consciences, must nedes accuse you.

The order of the disputa [...]ion was that both partes shoulde the fyrst day bring in their assertion al in writing and that the nexte day, eyther party should answer the others boke, and that also by wrytig: which was your own request, as it wil apperre by your protestation sent to the councell in that behalfe. The first day, ye came without any boke at all, contrary to the order taken, and also, as I haue sayd, to your own request. The second [Page] day, ye refused to procede any father, and stode onely vpon this point, that onlesse ye might haue the last word, ye would not disput. For ye said whosoeuer might haue that, wer like to discedere cum applausu: for these very wordes two of your own company vttered in latin, euen by the same termes asD. Skot. [...]d Fec [...]. I do now. Otherwise ye sayd ye would not dispute. Which answer was so vain, that not onelye y• rest of the hearers, but olso y• Bishop, that thē was, of Yorke, your own frend, foūd faulte with it and was ashamed of it, & bad you procede. In conclusion, contrary to al mēs loking for, onely vpon your refusall, the disputacion was sodenlye broken of: And I am contente to stande to the iudgement of all the hea [...]ers herein, whether I haue [Page] reported indifferently, or no.

¶ Sarum.

YE say ye remayne still in the faith ye wer baptised in. O ma [...]ter doctour, stande not to much vpon that point. Ye know ye haue already forsaken a great number of thinges that were thought necessary when ye were baptised. And yet besides that, how many tymes haue sum of you altered your faith within the space of xx. yeres. Remeber wel your self [...]. who wrote the boke, de vera obedientia, against the supremacy of Rome?Boner. Who commended it with his preface?Tūstal Who set it forth in solemne Sermōs?D. Col. & almost al ther [...] Who confirmed it with open othe?

¶ Cole.

VVHat one thinge am I gone from? ye saye muche, and proue little. Ye meane the [...] Bishop of winchester, who repented at the houre of his death. [...]nd where ye meane I condescēded to the [...] of king Henry at [...] first comming home, or I had laboured the matter, ye dyd the [...]ke your selfe. For in Quene Maries tyme▪ ye subscribed to the [...], sume of them we are entred to talke in, [...] youre no les blame then [Page] mine. There be in this town that both saw yo [...] subscryb, and can bryng forth you [...] hand.

The Reply. Sarum.

YEs, I thinke ye are gone frō one thing at the least, besides pardons, and pilgrimeges. I ment not D. Gardiner to pul him out of his graue, & to tormēt 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 [...]en fo [...]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• he had written so stoutly against y• pope, why [Page] did he not recant it in all his lyfe tyme? why did he not re [...]oke hys errour openly? why helde he hys peace? why dissēbled he so depely, for the space of xx. yeares together.

[...]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• cumming in of Quene Mary. And yf her grace had continewed out to haue entitled her selfe y• Supreme head of the church of England, as she did a great whyl after her first entry, and y• (as it is to bethought) without burthen of her conscience, I doubt not then but ye woulde haue talkt better with your selfe, & [Page] continewed so still. At this meane whyle ye came to the churche, ye sayed and heard ye cōmen praiers, ye ministred, and receiued the cō 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, [...] ye must nedes confesse the same, yt 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 rel [...] gion to be nought, whiche in your [Page] cōscience, and knowledge ye find to be godly, and good. So yt what soeuer iudgement ye haue now, or hertofore haue had of this religiō, 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• euer told you, either that y• Pope ought to haue the supremacy of y• whole church, or yt 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 cōfessed it openly, and vnrequired in the mides of [Page] the congregation. The argumēts 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 ye like conclusions, I doubte not but ye woulde be glad to do, as bothe ye your self [...], and your felowes haue done heretofore.

¶ Sarum.

YE haue Ecclesiam Apostolicam, ye saye and we haue none, yet ye knowe in all these matters yt we now entreat of, we haue the olde doctours churche, y• 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 cōtrary, may be called y• Apostles church. And I marueil muche that ye hauing, as ye know, none of all these [Page] churchs, or any shadow or token of th [...] yet shold so boldely saye, ye haue Ecclesi [...] Apostolicam.

¶ Cole.

TO this, and sume part of the Article ye shalbe answered in the ende of this writing, as I before sayed.

¶ Sarum.

WHere ye say, ye make no innonatiōs it is no maruell, for in a maner all thinges were altered to your hande, as may most euidently appeare by all these matters yt be now in question. Wherin ye haue vtterly chaunged and abolished the order of the Primatiue church, and do nothing els but y• cōtrary. 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▪

THis answer is so shorte, that it concludeth nothing.

¶ Sarum

[Page]YE would haue the matter turned ouer to sume suche generall councell, as we woulde be contente to stand vnto. How [...]it that ye think will not be in your time. Notwithstanding this I dare boldely saye, suche a councell wilbe, 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• coū cell can not make fal [...]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 mā 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, shalbe head and reformer of the whole?

¶ Cole.

[Page] [...] [...] 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• Pope, Iulius third, gau [...] out vnder his bryeue, that [Page] none of them all shoulde be heard there, vnlesse it were▪ as he sayed, to recant their errours.

And notwstandinge, Pighius himself had confessed ther wer opē errours in the masse, notwithstā ding Latomus, a doctour of your own, had confessed a great abuse in the Cōmunion vnder one kind▪ 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 thē selues, yt no maner of thing should be changed at all, that had bene once receiued in their C [...]urch.

Therfore these be not fond excuses, y• 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 [Page] [...]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 we [...]ed by y• 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 oftē times required, why be ye so loth to shew forth but one old doctor of your [...] [...] make [...] beleue, ye would not haue the ma [...] [Page] 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 Tertulliā, of Ireneus, of Dionysius, of the coūcelles. &c. As y• Apothe [...]aryes set for [...]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.

[Page]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 sa [...] to much of your choller, and might better haue been spared. I spake more fauourably of y• councell, then I might haue done. The words of the councel be these speaking namely of y• communion vnder both kinds. Pertinaciter asserētes [...] pofitum, tanquam Heretici [...]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• coū [...] deserued.

[Page]

¶ 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 opini [...]. Then be like ye can bringe in sum text, where Christ cōmaunded it should not be receiued but vnder both kinds which ye cā neuer do. So is youre report of this councel slanderous still. Read. 4. Canonem concil [...] Constantienfis.

The Reply. Sarum.

IT grcueth you that I should say, y• 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• same as he had done it. Therfore he that commaūdeth the contrary, and that vnder the paine of heresy, pronounceth opēly against Christ.

Ye call it an approued custome [Page] 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 custome [...] Or being but a particuler custō, as it is, and that receiued onely o [...] your selse, in what generall councel was it euer allowed?

Ye say, your own ordinaunces may not be broken, without y• anthority of a general Councel. And dare ye without any suche authority, only vpon a vain and particuler [Page] custome, to break the vniuersall ordenaunce of Christ?

Ye saye, men are not to be iudged heretikes, that withstād your order herein, but onely to be in a wrong opinion. Here I se that ye, and your brethren, agree not in iudgemēt 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 vtrius (que) speciei cōmunionem laicis denegāt. And again. An autem idem in regno tuo factū non vidimus? vbi Calix per summum sacrilegium vsurpatur? And agayn: vellem autem vnam mihi terram aliquam[Page]ostendi, vbi priuata libidine, calix vsurpari coeptus est in quanō, è vestigio, multae sint aliae & quidē 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▪ they did them great wrong to punishe [Page] 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 cā bring forth wherin Christ commaūded that the communion should be receyued vnder both kinds. The institucion of Christ, and his commaundement thereunto annexed, as me thinketh, is texte good i [...]ought to him that wilbe ruled by Chryst. I will not aske ye, what text ye can brynge wherin Chryst hath commaūded 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 cō maūded [Page] 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 interpreta [...]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 opē 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, thē yt, 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▪ doubtedly ye can fynd none, in all [Page] 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 decr [...] against Christ, because he breaketh the institucion of Christ.

Euen so doth your Councell o [...] Constance, in the matter we last talkt of. Therfore my wordes are true still, and yet ye (ye must g [...]ue me leue to say the trueth) haue cō cluded with a slaunder.

Touching the thing it selfe, ye are so certaine of it, yt 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 [Page] hundred yeares after Christ. And therfore if a man should aske you of your cōmunion vnder onekind, De coelo est, an ex hominibus? ye must nedes answere, it came not from heauē, forasmuch as it hath no testimony of gods worde but onely crept in (as Ste [...]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 foū [...] [...]ut such errors to our handes, namely in his boke that he calleth, [...] Hierarchia, speakynge of the second coū tell holden at [...]phesus, which ye cā [...]ot [...] but it was generall, and yet tok [...] parte wyth the Heretike, Abbat Eutyches, agaynst the godlye man, [...]: he wryteth thus, [...] [...],[Page] [...] congregata legitimê, vt benê, ita perperam, iniustè, impie (que) iudicare, ac definire possunt, that is, generall councels, yea euē 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 [...] ▪ 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, whyc [...] hath no place in the [...]oke of councels.

The Reply. Sarum.

IN Pigghius wordes there are two thīgs to be noted. The one is, that he saith a general coūcel 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• latter, I thinke ye wil agree with him in the first, which to my purpose is sufficient.

[Page]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• chiefest champion of your syde.

Pighius sayth, the councell o [...] Ephesus was generall, and ye say it was not so. Ye muste geue me leaue to say the trueth, if ye matter come to a, quid dicunt, Pigghius wil be taken in yr cuntry for a [...] as wel learned, and as skilfull in yr counsels, as D. Cole. Ye shoulde not so little esteme the doctours of your own syde, least that beīg not able to alledge any olde doctoure, and refusing the new, it may happely be thought ye haue neyther old, nor new. And yet whē ye [...] before the Quenes maiesties cō missioners, at Lambeth, ye sayd openly there, that Pighius is ful of [Page] 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 shalbe 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 [Page] wryteth to ye councell, Cogitantes non esse tutum absque vestra sancta Synodo, & vbique sanctarū Ecclesiarum praesulibus, huiusmodi quaestionem de fide renouari, necessariū 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.

You [...] doctours of Pa [...]yse, haue concluded thus, Articulo XXII. Quod autem magistri nostri dicū [...] de legitima congregatione, notandum est ad hoc, vt concilium legitimè congregetur, sufficere, quod solemnitas[Page]& forma iuris solemniter sit seruata. Quia si quis trahere vellet hoc in disputationem, vtrū praelati, qui ibi sedent, habeant rectam intentionem: & vtrum sint docti, & vtrum habeant scientiam sacrarum literarum, & animū obediendi sanae doctrinae, esset processus in infinitū. 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 shalbe sufficient that the solemnity, and fourme of law be solemly obserued. For if we shoulde moue question, whether the Bishops ye sit in councell, haue a godly meaning, & whether they be learned, and whether they haue vnder stā ding of the scriptures, and whether they mind to submit them selues to sound doctrine, then should [Page] we neuer haue done. Thus it is decreed by your doctours, that nether godly meaning, nor learnig, nor knowledge of the Scriptures, nor obedience vnto sound doctrine, is to be weyed in y• Bishops that rule the councell, but onely a certaine solemnity, and fourme of law. Dioscorus, that was President of the same councel, and hys wordes be reported in the councell of Chalcedō, saith thus. Theodosius confirmauit omnia quae iudicata sunt à sancta & vniuersali synodo generali. Theodosius, saith he, hath confirmed all such things as were determined by this vniuersall and generall councel.

Here ye see, it is called an vniuerlall, and a generall councell. And afterward in the same councell of Chalcedon, ye shall fynde [Page] these wordes. Sanctissimae, & Domino amantissimae, vniuersalli Synodo congregatae in Epheso metro poli To the holy, beloued vnto the Lord, y• vniuersal coūcel gathered in the mother City of Ephesus.

But if perhappes ye doubte of these wordes, because the one was Eutyches, the other was Dioscorus, by whom they were spoken (howbeit notwithstandinge they were heretikes, yet could they not lightly make an open lye in a matter that was so euident) then rea [...] ye the olde father Liberatus, that was, Archidiaconꝰ Carthaginiē [...], and liued vnder [...]igilius Bishop of Rome, at the least a thousande yeares ago, and wryteth the very story of this councell, his wordes be these. Fit Ephesi generale concilium, ad quod conuenerunt, Flauianus,[Page]& Eutyches, tanquam iudicādi. There is appointed, saieth he, at Ephesus a generall councel, in the whych Flauianus and Eutyches, made theyr appearaunce, as men standyng to be iudged. Nowe if ye wyll say, that generale concilium, is not in English a general coūcel, then I woulde it mighte be put ouer to some other courte. O maister doctour, if ye meure nothynge els but trueth, ye woulde not do, [...]s ye do.

Thus much haue I written in the defence of your doctour Pigghius, for that I saw him accused of you without cause.

¶ Sarum.

ANd of the councels holden of la [...] yeares at Constance and [...]asile▪ whereas Pop [...] John, and Pop [...] [...]ugenius wer deposed, he sayth plainly, that they decreed both against reason [Page] and against nature, and against all eramples of antiquity, and also agaynst the worde of God. And yet both thes [...] councels were called generall.

¶ Cole.

WHerin doeth Pighius proue the councels [...] Constance, and Basil, to haue erred? Mary because they decreed the generall councell to be aboue the Pope. Ifye take these two coūcels to haue erred in these points, ye are a greater papist, then I am. For I holde herein rather with Gerson, I trow this be one place [...] ye wrote not yourself. Yet, I reken no errour proued in anye generall councell by that ye haue yet sayd.

The Reply Sarum.

YEs, I assure you, master doctour, I put in this place, & all the reast my selfe alone without conference. And yet God be thanked. I can finde nothing in your wrytinges but suche as any man may sone geasse it came onely frō your selfe alone. Ye take exception before with yt I alledged the coū cell of Basil, & sent me worde that no such thing could be found. But [Page] now I see ye are better aduised.

As touching Pighius, I vsed his authority herein, as S. Paul, to reproue them that denied the resurrection, vsed the authoritye of them that baptised for the dead, not for that, he thought such baptisme wel ministred, but onlye for that it serueth to his purpose. For I shewed you not what I thoght my selfe, but what Pighius, your great doctour, thought and what ye your selfe must needes thinke, vnlesse ye wil pul down your own doctrine, and set the Pope hymselfe, and all his adhetentes vpon your top.

But if ye take part with Gersō as ye saye ye do, marke howe the chiefe piller of your buildinge begynnes to shake.

If the Pope be head of y• church [Page] as ye say, and the councell be but, Ecclesia representatiua, that is a resemblance of the churche, as your Canonistes and schole men saye▪ howe [...]an it be but y• Pope by your own saying (whether Gerson wyl ornyll) must [...]des be head of the councell? for he that is head of the whole) must also be head of y• part: onlesse perhappes ye will saye, the parte is greater then the whole.

Of these grauntes of yours there foloweth consequentlye great [...] conuenience against your selfe, ye say: The pope is not aboue the councell.

Ergo.

May som other mā say▪ He is muche lesse aboue the hole church.

Again.

The Pope is not aboue the church.

Ergo.

He is not head of the church.

[Page]But all this notwithstandinge ye saye the counceli is aboue the Pope. And yet ye know, that euen now whatsoeuer is decreed in any generall coūcell, there is euermore deuoluciō made to y• Pope as vnto him, yt is thought to be aboue the councell, and without whom nothing may be concluded.

Haue ye forgotten, that Pope Pius, and Pope Julius, of late yeres commaūded there should no appeale be made from the Pope to any councell.

Haue ye forgotten, that the last general councel holden at Tridēt concluded thus at the cude, Salua semper in omnibus, Sedis Apostol [...]cae authoritate: as confessing opē ly, that they toke the Pope to be aboue the councel.

Haue ye forgotten, that youre [Page] own doctoures say. Papa est fo [...] omnis iuris, the Pope is the fountaine of all maner law. And Papa habet omnia iura in scrinio pcctoris sui, the Pope hath all lawe vnder the secrete of his breast.

Haue ye forgottē, what is written in the Popes own decretales? Extra, de electione, & electi potestate. Si totus mundus sentiet in aliquo contra Papam, videtur quod standum sit sententiae Pape. If all the world should geue sentence in any matter against the Pope, it appeareth for all that, we ought to stande to the determinacion of the Pope.

Haue ye forgotten, that is written in your own councels, Papa à nemine iudicatur, the Pope is iudged of no man. And a ioly reason ioyned to the same. Quia non est [Page]discipulus supra magistrū: for there is no scholer aboue his master.

Haue ye forgotten, that, that is wrytten in your decrees, Neque ab Augusto, neque a regibus, neque a toto clero, neque a populo, Iudex iudicabitur. The iudge, that is to say, yt Pope, shalbe iudged, nother by the Emperor, nother by kings, nor by the whole clergye, nor by the people.

And again, Aliorum hominum causas voluit Deus per homines ter minare: sed huius sedis praesulē, suo sine questione seruauit arbitrio.

Other mens causes God woulde haue to be determined and ruled by men. But the Bishop of thys See, out of all doubt, he reserued only to his owne iudgement. And again, Facta subditorum iudicantur à nobis, nostra autem a solo Deo, [Page] the doinges of our subiectes are iudged by vs: but our doinges are iudged onely by God.

Haue ye forgotten, yt your schole men say, Papa habet ius infragabile, de quo non licet disputare. The Pope hath a right yt no man maye withstand, of wiche ryght no man may dispute?

Haue ye forgotten, that is written in your decretales. De translatione episcopi, in the glose. Papa naturam rerum immutat, substantia [...] vnius rei applicando alteri: Et de nullo potest facere aliquid: Et sentetiam quae nulla est, facit aliquam.

Quia in his quae vult, ei est pro ratione voluntas. Nec est qui illi [...], cur ita facis. That is he changeth the nature of thyngs, applying the substantiall partes of one thing, to another: And of nothinge [Page] he is able to make sumwhat. And that yt is no sentence, he maketh a good sencence. For in any thinge that he willeth, his wil standeth in steade of reason. And there is no man, that may say vnto him, why doest thou thus?

Haue ye forgotten, the wordes of your owne councels, Papa non potest iudicari, the Pope can not be iudged. And the same fortefied wyth a good reason, oute of the wordes of the Prophet Esay who spake in the parson of God, Quia scriptum est, Nunquid gloriabitur securis aduersus eum qui secat cum [...]? shall the axe boaste himselfe ageinst hym that heweth wyth it? Or haue ye forgotten, that Nostiensis, your owne doctoure wryteth, Papa est omnia & super omnia. The Pope is al, and aboue al, [Page] whych words S. Paule speaketh only of Christ. So reuerently the doctoures of your syde vse gods holy Scriptures.

Yet I passe by a great a nūber of the lyke sentences to the same purpose. Thus ye se, if ye tak part with Gersō, a great many of your own frends wil fall out with you, and ye wilbe in hasard to be called an heretike.

Ye se by this, that the councell of Constance, & Basil, beinge both generall, as Pighius saith decred a falshead, and were in errour, as ye your selfe must nedes confesse, as well as Pighius if ye wil stād to your own doctryne. And therfore, Cardinalis Caietanus, one of your own syde, saith, yt both these councelles were afterward iustly abrogate, I thynke for that they [Page] were thought to haue decreed amisse. And so both Gerson and ye, by the iudgement of all your brethren, remain still in errour.

And when ye haue sought out y• bottome of your learning, I beleue it wylbe harde for you to find any good sufficiēt cause, why a generall councell may not aswel be deceiued, as a particuler. For Christes promises. Ecce ego vobiscū sum, and, vbicunque duo aut tres conuenerint in nomine meo, ibi sum ego in medio illorum, are made aswell to y• particular councel, as to the generall.

Howbeit, whether the councell may erre or no, ye know it avayleth you but little to stand greatly to the defence of councels in these points, onlesse ye had sum coūcell to make for you. But lyke as the [Page] Romaines, in old tymes, worshipped theyr god Uulcanus, wyth al godly honour, and yet woulde neuer vouchsaue to geue him a chappel within their towne: euen so ye, as it appeareth can content your selfe to honoure the councels, and to haue them euer in mouth, yet wyll ye not vouchesafe to take thē neare to you, and to be ordered by them. And therefore these wordes of yours, are onely of office, and of course, that the very countenaumce ye geue the matter, might make your reader beleue, that ye haue all the councels of yoursyde, & w [...] haue none.

Bnt alas what reuerence, or regarde, haue ye to the councels? The councell of Nice, appointed iii. Patriarches to rule the hole churche, eche of them wythin hys [Page] precinctes of lyke authority. Ye haue broken this councell, & geuē al y• whole authority to one alon. The councell holden at Eliberis, decreed, that ther shold be, no kind of Image, of any thing y• is worshiped, painted in the churche. Ye haue broken this councell▪ and filled your churches ful of Images. The councell of Antioch, decreed, that such as came into the church, and heard the Scriptures read, and abstained from the communion, should be excommunicate frō the church. Ye haue broken thys councel, and nether do ye read the Scriptures in such sorte as y• people maye perceyue them, nor once e [...]horte them to the communion. The councell of Charthage, commaunded, there should nothynge be rede in the church, but only the [Page] Scriptures of God. [...] haue broken this councel, and red such Legendes, and fables, vnto the people, as ye your self know, were ma nifest and open lyes. The councell of Rome vnder Pope Nicolas, commaundeth, that no man [...] present at y• masse of a pryest, whō he knoweth vndoubtedly to kepe a concubine, and that vnder yt [...]ayne of [...], yet he, whom ye would se fayn haue to be taken for the head of your churche, not onely hath broken this councell, but also, for a certein ordenary tribute to be yerely paied, geueth hys Priestes free licence, and dispensacions vnder hys great seal, [...] ly to kepe concubines without cō trolment. And what nede we [...] examples? [...] make the coūcelles wey as ye wil: whē ye list, as heauy [Page] as golde: again, when ye list, as light as fethers. Pope Julius, the second called a councell at Rome, onely to ouerthrow the counceil of Pisa. And the whole order of S. Dominiks freers cried out shame vpon the councel of Basil, for that the Bishops there, had taken part with the Scotistes, against the Chomistes, touchinge originall syn in our Lady. The councell of Paris was scott at, and iested out of all partes, and vntill this daye kept of no parte. For our Doctors of England sayd, it had no power to sayle ouer the See▪ Egidius of Rom saith, it was to heauy to clim ouer the Alpes. Thus muche, for that ye seme to stand so [...] to the defence of councels, hauing in these points not one coūcel to al ledge for your self.

[Page]

Sarum.

YE presse me sore, that if I write you not a boke of my proufes, it wilbe, thought I do it, conscientia imbecillitatis. By lyke ye haue forgotten, why ye withall your companye not long sence refused to enter into disputacion wt vs at Westminster. Doubtles the greatest part thought it was, as it was in dede, conscientia imbecillitatis. And what thinke ye is there now thought in you, y• being so often required, yet can not be won to bryng so much as one pore sentence in your own defence? I haue before alledged a few reasons of my part, which, by order of disputacion, I was not bounde to do. Now let the worlde iudge, whether of vs both flyeth conference.

[...] Colo.

I haue answered to thi [...] already. What order of [...] dischargeth you of proufe. Yet remember, I came not to dispute, but to be taught.

The Reply Sarum.

YE haue answered me by saying nothing, whiche I thinke ye would not haue done, if ye had [Page] any thynge els to answere, from proufe in thys matter I am sufficiently discharged, by the lawe of impossibility. For, as ye sayd, opēly at Westminster (and once agayne I put you in remembraunce of the same, because it is your own law) it is impossible to proue a negatiue. All your helpe is in the shadow & pretence of learning wherby it appeareth well ye flye disputation. [...]e were best to get some better cloke to hyde you vnder, for these be but fyg leaues, and couer not your shame.

[...] Sarum.

I Proteste before God, brynge me but one sufficient sentence or authoritye, in the matters I haue required, and afterwarde I will gently, and quy [...]tly conferre with you farther at youre pleasurs. Wherfore forasmuch as it is Gods cause, if ye meane simply deale [Page] [...]mply, betray not your right, if ye may saue it by speaking one worde.

¶ Cole.

IF ye refuse to enstruct me, vnl [...]sse I bring som [...] proufe of my part, ye bid me to my coste. Ye bit [...]e to a [...]east, where, whil I should take on me to proue your doctryn naught, I were lyke to for [...]eit my recognisance, whiche ye guylefullye allute me vnto.

Thereply. Sarum.

YE hyde your selfe vnder youre Recognisaunce, and thinke ye walke inuisible, as the Oystriche, whē he hath once touched his head vnder a little bough, though the rest of his body whiche is great & large stande open and vncouered yet he thinketh no man can esp [...] him. Although ye be sanded, & set a ground, yet ye kepe vp the sail stil, as if ye had water at your will.

[...]e say, ye may not dispute, lest ye should forfeit your recognisaū ce. I would wysh you to remēber [Page] your selfe, and to let the people vnderstand the trueth. [...]e knowe ye are not bound in Recognisaunce for disputinge with any man, but for that being required to disputacions by the Quenes most honorable councell & the place appointed, & great and worthy audience assembled to y• same, ye gaue ouer, as ye know, vpon the sudden, and would not dispute at al. And therfore for your disobediēce, & tontēp [...] ye were bound in recognisance.

But I pray you, were ye thus bound in Quene Maries tyme [...]o, as well as now? Or if ye were not bounde, how happened it that ye neuer durst alledg one aunciēt doctor in these matters al yt while? Remember your own wordes. [...] said a little before, that ye brought more thē we were able to answer, [Page] notwithstandinge it were, as ye sayd, nor Scriptures nor coūcels, nor doctours. And farther, I pray you, were all y• rest of the doctours of your syde, Pighius, Eckius, Hofmasterus, Būderius &c. boūd in Recognisaunce aswel as ye? Or if they were not bound, why were they sodeinty of theyr doctoures, that in these matters they coulde neuer vouchsaue to alledge one. Loke better vpon your Recognisaunce, I can not beleue ye should be so free to sco [...]e & to scorne, more then eyther diuinitye, or good humanitye woulde beare wythall, and onely be forbydden to do that thyng, which of al good reason, ye ought most to do. Or y• ye shoulde be restrained from the alledginge ofs. Augustin, S. Hierome. s. Ambrose, S. Chrisostom, s. Basil. &c. [Page] and haue a priueledge only to alledge Aristotle, Horace, y• decrees, the decretales, the Glose, Gerson, Driedo, Royard, & Tapper, suche mē as I neuer could, haue thoght had been canonized and allowed for doctours of the church. Augustus Cesar on a tyme as he was passing through Rome & saw certain straung women luling apes, & whelpes in theyr armes, what, sayd he, haue the women of these countries none other childrē? So may I saye vnto you that make so much of Gersō, Driedo, Royard, & Tapper haue yt learned mē ofyour syde none other doctors? for alas, these that ye alledge are scarcelye worthy to bee allowed amongest the blacke garde. Hilarus sayeth vnto the Arrians, Cedo aliud Euā geliū, shewe me sume other gospel, [Page] for this that ye bringe helpeth you not. Euē so wil I say to you, Cedo alios doctores, shew me sum other doctoures, for these that ye bringe are not worthy the hearing. I hoyed ye would haue cume in wyth sum fresher bande. It must nedes be sum myserable cause, that can find no better Patrones to cleaue vnto. I know it was not for lacke of good will of your part ye would haue brought other doctours, if ye could haue found them.

¶ Sarum

THe people must needes thinke [...]m what of your silence, and mistrust your doctrine, if it shall appeare to haue no manner of ground, neither of y• counsels, nor of the doctours, nor of the Scriptures, nor any one allowed exāple of the Primitiue church, to stand vpon. And so your fyftene hūdred yeres, whith the consent of antiquity, and gene [...]ality, shall come to nothing.

[Page]

¶ Cole.

GOd wote, I passe little in these matters what the pore sely soules deme of my doings. Wherin ye haue no cause to complain syth they ve edified towardes you. Wyse men I doubt not, see, what iust cause I haue to do, as I do.

The Reply. Sarum.

NOwe God wote, then are the pore sely soules litle beholden to you, that haue been so long and so worshipfully maintained by the sweat of theyr browes and nowe seyng them, as ye say, deceyued, & perish before your eyes, ye cā hold your peace and let al alone. Saint Paule sayd, Quis infirmatur, & ego non infirmor? quis offenditur, & ego non vror? Cupio Anathema esse à Christo, pro fratribus me [...]s. And so would ye say to, ifye were so sure of y• matter, as s. Paul was, or if ye had the spirite of S. Paul.

Wise men, ye say, know that ye [Page] haue iuste cause to doe, as ye doe. Doubtlesse: for he yt can fynde nothinge to saye, hath a reasonable cause to holde his peace. And yet I thinke, a meane wise man may see, yt by y• vertue of your recognisaunce ye might as well haue aliedged s. Augustin, & s. Hierom, as Royard, & Tapper. But ye know, the matter is such, that if ye once cum to allegations, whatsoeuer ye say, it will be the worse. As for my part, so that both the wyse, & the vn wyse may see your errours, and howe litle ye haue to say for your selfe. I passe not greatlye whether yeconfesse the same by speking, or by holding your peace. For, qui tacet consentire videtur, as ye youre selfe are wont to [...]ay.

O master doctour, deale simply in gods causes, & say ye haue doctours. [Page] when ye haue them in dede: & when ye haue thē not, neuer lay the fault in your Recognisaunce.

¶ Sarum.

WHere ye saye, I am not altogether wythout enemies. I assure you who soeuer he be that is enemie vnto me, I for my part, am enemy vnto no mā but on [...]ly wyshe that gods trueth maye beknowen of all men. But he that is enemy vnto me, in this behalfe, I feare me is enemy vnto sum other, whō be would be loth to name.

¶ Cole.

YE woulde beare [...]olke in hanbe that they that agree not in doctryne with you▪ are not the Quen [...]s frendes, whyche ye gather by pour owne syde in Quene Maries r [...]ygne. But I neuer brake a [...]ity with any man for dissent [...] r [...]ligion, I [...]epe still my olde frendes be theyr religion good or bad.

The reply, Sarum.

TO the first part therof, I wyll not saye so muche as▪ I were able, God sone confounde al them [Page] that be, or shalbe otherwise. If ye loue your frendes, notwithstandin [...]e theyr religion, ye are more [...]itable then sume of your brethren. For ye remember how vnfrēdly sume of you haue vsed their frends, onely for dissent in religiō, onlesse perhaps ye will say ye imprisoned th [...]m, and burnte them, euen for very loue.

¶ Sarum.

YE suppressed, ye saye, your first letters, for that they were to sow [...] That had bene all one to me, for sowre wordes are not inought to quail [...] the trueth.

Howbeit, to my knowledge, I gau [...] you no ill wordes to encrease that humour. But if ye striue stil agaist nature, as ye say ye haue done nowe, & conquere the reast of your affections to, I doubt not but we shall sone agree.

¶ Cole.

[Page]AS though myn [...] affection only, caused me to dissent from you in religion. Whiche argument may [...] you well in Rh [...]torike, but no where els I wene.

The reply. Sarum.

WHen ye shal bring me any such authority as I haue required of you, wherfore ye should dissent from vs in these pointes, then wil I graunt ye dissent not only for affection. If ye be able to bring norhing, I truste ye will pardon me to saye, as I saye. This argument, ye saye, woulde serue me in rethorike, & no where els. Thus ye wryt to make youre reader bel [...]e (as ye haue reported in places) that the grounde of my Sermons is rhethorike, and not diuinitye. Wherein ye were sumwhat to blame for your so light cre dit. For if ye had heard me youre selfe, as ye neuer did, I thynke ye [Page] might haue hard sumwhat els thē rhetorike. But it appeareth ye hūt very narowly for faultes yt accōpt learning for a fault. If I wer skil full in rhetorike, as ye woulde haue me appeare, onelye to discredite me with the people, yet can I not vnderstande wherefore that thing shoulde be so faultye in me, that was sumtymes commendable in S. Augustin, in saint Chrisostome, in saint Hierom, in Arnobius, in Lactantius, in Cypryane, in Tertullian, and in many other olde godly fathers: for all these, as ye know, were great rhetoriciās. But as in the boke of the kinges, the Assyrians, when they were ouerthrowen by the Iewes, cried out, Dii mōtium sunt dii illorum, the gods of the hils, be theyr gods as though Siluanus, or Pan, or [Page] Faunus, had conquered them, and not the true lyuing God of Israell, Euen so ye at this tyme after ye see your selfe scattered, and put to flight, cry out, it is rhetorik and eloquence, that hath ouerthrowen you, and not the force of the gospel of Iesus Christ,

Likwise was Porphirius wōt to say that S. Paule perswaded so farre, and won so many to the faith of Christ, not for that he had any trueth of his side, but only for that with his eloquence, and other subtility, he was able to abuse the simplicity of the people. But, alas, smal rhetorike wold suffice to shew how little ye haue of your syde to alledg for your self.

¶ Sarum.

HEre I leue, putting you e [...]tsones in remēbraūce, yt being so oft, & so opē [...] [Page] desired to shew forth one Scripture, or one allowed example of the Primatiue church, or one olde doctour, or one auncient councel, in the matters before named, yet hetherto ye haue kept back and brought nothing. And that if ye stande so still, it maye well be thought ye do it, conscientia imbecillitatis. For that ther was nothing to be brought.

¶ Cole.

This place is aboue answered.

The Reply. Sarum.

Dou [...]tles, by sayīg nothing, as all the reast.

¶ Cole.

NO we forasinuche as ye make this a great foundation against vs, that we varye from the Primitiue church. and therfore Make simple soules wene that we were in the wronge syde, here, I praye you, shew̄e me youre opinion, whether we are bounde to do all thinges whyche we f [...]nde, by sufficient authority, were in [...] in the Primitiue Church?

And because ye shall not be herein squemi [...]. I shall here my selfe begin to shew you mine. I [...] of the pinion that the councell of Constance was in this matter. I thinke it an errour, I am boūd to do as the Primitiue Church did. Where the [...] customa [...] vseth the [...]ontrary, I [...] [Page] an example, and no bonde.

I d [...]ny not, but these examples were to be folowed, and not to ye broken at euery mans wyll, and pleasure, vntill by co [...]en assent other order were [...]aken.

But if ye seke olde wryters, and find me that the church this sixe hundred yeares ob [...]rued [...] many thinges which were praciysed, and accōy [...] for good, holesome, and holy in the Primitiue church, and thereb [...] [...] vs in error, this were a wrong [...]. For the church of Christ, hath his childhod, his manhod, & his hoarheares: and as to one man that is mete to [...] in one age, is not mete for him in another: So where manye thinges requisire and necessary in the Primitiue church, which in our dayes, were lyke to do more harme then good. This is no new [...] phantasy, but [...] 1100. yeares ago by [...] [...] morose, without reproch. I shewed you and read you the place at [...], as ye may [...], and it were to long to make rehearsall of [...] wordes here. We might by taking contrary opinion herin, [...] led to thinke we ought to rece [...] the Sacrament euermore after supper, and not [...]astinge. But S. Augustin sayth, that Christ [...] thys to his church, to take order how, and in what sort the Sacramentes should be receyued and vsed. Wherin he sayth, it is a maruc [...]ous insolent kind of mandnes to [...] that, which is receyued in the church, where the custome is not against an▪ commaundement in Scripture. S. Peter, cau [...]ed (as Damasus saith) a comma [...] that [...] womā should come [...] to the churche. S. [...] [...] order, that the [...] shoulde [Page] haue al thinges in commen, and so liue [...]: as in the late reformed order of Saint Benets munkes doth most godly appeare. And not many yeares sence, the same order in all Cathedrall Churches was obscrued. Yet I wene it were an erroure to holde of necessity it should be so still. Or to say, the church were in an errour because it hath suffered a contrary custume to cre [...]e in.

Then, if the [...] of the church maye break tha [...] was in the Primitiue church commaunded it is lesse offence to leaue vndone that was at the beginning practised and no commaundement geuen for other to folow the same.

Thus much I thought to put you in remembraunce of for such matters as ye touche in. 1. 7. 42. 43. nombers.

The Reply. Sarum.

IN the conclusion ye take greate aduātage to answer many thīgs in one Wherein your wordes, because they came flowing down in aboundaunce lyke a Streame, they caryed away a great deale of [...]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 [Page] 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 opē ly before ye 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 [Page] of the Apostles, and doctours, vinde you not: that in theyr tyme the church was but an infāt 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 yt standeth [...]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 boūd of necessity, to folow the vse of the Primitiue churche.

To make you a full and a clear [Page] answer hereunto, I must nedes vse this distinction. There were sum orders in ye Primitiue church commaunded by God, and sum other were deuised by men, for the better trainyng of ye people. Such orders as were commaunded by God, may not be chaunged in any case, only because God commaunded thē. 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 brokē, vpon sum good consideracion, onelye because they were men that deuised thē. 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 womē should cum [Page] to the church ether couered or opē 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 & brokē by men. In these things, I graunt, the exāples of ye 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 ye 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 [Page] name him first, marueled muche what ye ment to medle with hym aboue al others. For as touching yt commen prayers to be had in a straunge tong (whiche matter we had then in hād.) S. Ambrose semeth of purpose to controlle both you & your brethren, in maner one whole chapter through wrytinge vpon yt. 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 Primitiu [...] churche, vsed to baptyse, & in his [...] baptysed not: and that in [...] [...]tiue church, the Sacrament of Baptysme was ministred at all tymes indifferentlye, without difference of dayes, and [Page] 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 thē leysure to marke hym better.

Hetherto, I thinke we agree, yt touchīg such things as haue been ordeyned by men, we are not boūd of necessity to the order of yt Primitiue church.

But of the other parte. I say, yt such thinges as God [...] cōmaū ded precisely by hys word, may neuer [Page] be broken by any custome, or consent And such be the thynges yt we now require at your hands, not deuised by men, but commaū 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 groūd of ye church of Rome, which is a great deale more. The cup which ye haue takē frō the people, [Page] 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 yt old father Gelasius, saith, aut integra percipiant, aut ab integris arceantur, ether let thē receine ye hole Sacramēt, yt is to say, vnder both kindes, or els let thē be put from ye hole. By which words of the olde doctor Gelasius, it may appeare, yt onlesse both partes of the Sacramēt 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, whē he had spoken [Page] long therof, concludeth at the end. Si quis est Propheta, aut spiritualis sciat, quod quae scribo, domini sunt praecepta. If any mā be a Prophet or spiritual, let him wel knowe, ye the things ye I wryt, are the commaundemēts of God. Prayer in yt vulgare & knowē tong. S. Paule saith, is the cōmaundemēt 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 a [...]cient orders of the churche, his words be these. Quis est iste, qui contra Statuta Euangelica, con [...]a Canonū decreta, [...] sibi nomē vsurpare praesumit, what man is this that taketh vpō [...]un this new fangled name, to be [Page] called the vniuersal Bishop of the hole church, cōrtary 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 [...]o go frō the fayth. These thinges, and other lyke, because they haue their foundation in gods word, may not be chaunged by any order of ye 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.

[Page]As per [...]te a Logiciō 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 reasonīg.

But it is a world, to cōsider the reasō 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 strikē in age, therfore she must be otherwise dieted now, thē she was then. This is not the handsomest cōparison yt I haue herd of. For I neuer herd before now, yt Christ & his Apostles, wet called infants. Or yt euer any man before nowe toke vpon him to set thē to schole. Esay saith yt Christ shold be, pater futuri seculi, yt is, the sather of the world to cum, which is ye tym of yt gospel. And s. Hierō, in your owne decrees, calleth yt Apostles, patres [Page] that is, not infāts, but the fathers of y• 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 reasō, wherfore ye wt your brethren ought to be called y• fathers of gods church, or Christ and hys apostles ought to be called babes. O yt ye wold indifferētly compare the one wt 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 graūt you your comparyson, that Chryst and hys Apostles are vnto you, as childrē to old fatherly mē, yet how could ye make thys argument good by al your Logike.

The churche is now be cū old and auncient.

Ergo. The people must pray in [Page] a straunge laguage, they know not what.

Or this. The church is old.

Ergo. The people must receyue the Sacramēt but vnder one kynd.

Or this. The church is olde.

Ergo. The people may not be exhorted to the holy communion, but only content thē self wt 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 reasōs ye haue stoar ynough, as I were able to shew you at large, if nede so required. As where ye say.Ext [...] [...] Maior [...] tate, & obedie [...] tia. Cap▪ vn [...] Sāct [...].

Quae sunt potestates. à Deo ordinatae sunt. The powers that be ar ordered by god.

Ergo. The Pope is aboue the Emperour. [Page] Spiritualis, à nemine iudicatur. The mā that is ruled by gods sprite, is iudged of no man.

Ergo. No man may iudge the Pope.

Sancti estote, quonian ego Innocentius dist. 82. proposuisti. sanctus sum. Be you holy, for I am holy, saith y• lord

Ergo. No maried man maye b [...] a Priest.

Christ said vnto Peter, [...]. Solue pro me, & te, pay y• tribut mony for me & thee.

Ergo. The Pope is head of the church.

Ecclesiasticus sayth, [...]. In medio ecclesiae aperu [...]t o [...] suum. He opened hys mouth in the mids of the congregacion.

Ergo. The Priest must turne rounde at the midst of the aulter. [Page] Fecit Deus hominē ad imaConciliīs [...] [...] [...] sub. [...]ginem & similitudinē suā. God made man to the I. mag & likenes of himself.

Ergo. There must be Images in the church.

Papa iuratur in fidem Apostolicam. Concili [...] Basi. sub Euge [...] The Pope is sworn to ye Apostles saith.

Ergo. The church can not erre.

Non est discipulus supraConcili [...] Rom. sub Siluestromagistrum. There is no scholar aboue his master.

Ergo, No man may iudg the Pope.

Papa est dominus omniumThe Canonistes▪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 [...] nes [Page] therof.

Ergo. The communion cake must be [...]ounde.

Omnis spiritus laudet Do [...].minū. Let al sprits praise the Lord.

Ergo. Ye must haue Organs in the churche.

Lac vobis potū ▪ dedi. OrD. Col [...] [...] West [...]nster.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 [Page] vpon the syghte of them, we may [...] safely breake y• cōmaundementes 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 Cal [...]ins & master Bucers reasons be such, as none, but yung folke and children wil be moued with thē: your importunity herein hath caused me to do otherwys [...] then I would. Therfore out of a great nomber of lyke arguments of yours, I haue laied forth a few And I beleue▪ 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▪ [Page] [...]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 [...]is own gesse. For therwas neuer [Page] anye man y• so wrote before hym. Nether was he able to shewe nor whence, nor where this custume [...] began, nor how farre it went abroad. But if any one man begā it first, & so another, why did not y• Priests and Bishops then speake against it? Why did they suffer one singular man, only vpō a singular phāsy to breake the general order, yt was geuen by Christ, & obserued by generall consent through the hole church? [...]fit it had bē staid at the first in one, it had neuer past afterward to so many. [...]f it be a wickednesse as ye say, for one man of his own vain phāsy to alter the general order of the whole church then ye see, euen by Steuen Gardiners confession, yt your generall cōsent, wherunto ye lene so much. proceded at the first only of wyckednes: And being so, ye remēber [Page] ye haue a rule in your own lawe. Quae à principio malè inchoata fuit institutio, temporis tractu non conualescit, that is, the thing that was naught at the beginninge, can not be made good by processe of tyme.

O master doctour, let vs laye asyde all selfe will and contention and haue recourse onely vnto the trueth, that God hath reueyled to vs in his holy worde. For therby shall ye be able to knowe whether y• church do right, or no. And therby shall ye be able to reforme her▪ if she happen to do amisse▪ For it is possible the church may erre but it is not possible the Scriptures may erre. And the Scriptures of God, haue authority to reforme y• churche, but I neuer hearde y• the church hath authority to reforme the Scriptures.

Thus Christ reformed the errours [Page] of the churche in his tyme brought in by the Scribes & Pharisees, and said vnto them, Scriptū est. Thus S. Paule refourmed y• Corinthians for misusing the holy communion in his tyme, and tolde them. Quod accepi à Domino, hoc tradidi vobis, I deliuered you that thing, that I receiued of the lord. Thus the olde father Ireneus, to stay the erroures of his tyme, bad the parties haue a recourse to the most auncient churchs, frō whence religion sprange fyrst. Thus saith Tertullian, to redresse he errors of his tyme. Hoc cōtra omnes Haereticos praeiudicat, id esse ve [...]um, quodcunque primum id esse adulterum, quodcunque posterius.

This saying sayth the preuayleth against all heretikes, yt the thynge that was fyrste ordeyned, is to be taken for true, and whatsoeuer [Page] was deuised afterwarde, is to be taken for false.

Thus saith S. Hierome, of the abuses of his tyme. Quae absque testimonio scripturarum, quasi tradita ab Apostolis asseruntur, percutiūtur malleo verbi Dei. The thigs that are fathered vppon the Apostles, & haue no testimonye of the Scriptures, are beaten down [...] the hammer of gods word.

Thus saith S. Ciprian, to stay the schismes and sectes of his tym. Hinc Schismata or [...]tur, quia caput non quaeritur, & ad fontem non reditur, & caelestis magistri praecepta non obseruantur. Hereof springe Schismes and diuisions, for y• we haue no recourse to the first institutiō, and go not backward to the spring, and kepe not the cōmaunments of the heauenly maister.

Thus saith S. Augustin, to refourme [Page] y• errours of his tyme: N [...] audiatur, hoc ego dico, hoc tu dicis: sed haec dicit Dominꝰ. Ibi quaeratur Ecclesia. Let not these wordes be heard betwene vs, thus say I, or thus say ye, but thus saith y• Lord. And there let vs seke for y• churche of God.

Thus saith S. Ciprian. Si ad diu [...]nae traditionis caput, & originē reuertaris, cessat omnis error humanus. If ye wil retourne to y• head, and beginning of Gods ordinaū ce, all erroures of man wyll sone geue place.

Theodosius, the Emperour, pronounceth that they onely are to be taken for Catholik, y• folowe the doctrine that Peter deliuered at the first to the churche of Rome, and so examined he the matter by the originall.

Wherfore it standeth you nowe [Page] vpon, to proue that your pryuate masse, your communiō vnder one kynde, your prayers in an vnknowen tong, and your Supremacy, was deliuered at the fyrst by Peter to the churche of Rome, or els to confesse, that these things be not Catholike.

To conclude, lyke as the errors of the clock be reueiled by the constant course of the sonne, euen so the errours of the churche are reueiled by the euerlastinge and infallible worde of God.

But to say, as sum of you haue sayd, the church is the only rule of our faith, & whatsoeuer God saith in is worde, she can neuer erre, is asmuche as if a man woulde saye: howe soeuer the sonne go, yet the clock must neds go true. For gods trueth is an euerlastinge trueth, & hangeth not vpon the pleasure or [Page] determinacion of men: but beynge once true, is true for euer. God open the eies of our hartes, that we may se it, and reioyce in it, that the trueth may deliuer vs.

Thus much I thought it good to say to your letters, before my de parture hence, not for y• I knewe precisely they wer yours, but only because they bare your name. If ye thinke I haue bene sum what long, specially youre answeres being so short, ye shall remember, that a little poison requireth oft times a great deale of Triale.

Here once agayne I conclude as before, puttyng you in remembraunce, that thys longe I haue desyred you to brynge forth sum sufficiente authoritye, for proufe of youre partye, and yet hetherto can obtein nothing. Which thinge I muste nedes nowe pronounce, [Page] symplye and playnlye, because it is true, wythout, if, or, and, ye do Conscientia imbecillitatis, because as ye knowe, there is nothynge to be brought. All these thynges considered, if I might be so bolde with you. I would say frend ly to you, as S. Augustin saith to S. Hierome, Arripe seueritatem Christianam, & cane palinodiam.

18. Maye. 1560.

Iohn. Sarum.

The copie of a Sermon pronounced by the Byshop of Salisburie at Paules Crosse, the second Sondaye before Ester in the yere of our Lord. 1560. whervpon D. Cole first sought occasion to encounter: shortly set forthe as nere as the authour could call it to remembraunce without any alteration or addition. THE COPIE OF a Sermon pronounced by the Bisshop of Salisbury at Paules Crosse the. ii. Sondaye before Ester, in the yeare of our Lord God. 1560. Wherupon D Cole first sought occasiō to encoūter: shortly set forth, as nere as the authoure could call it to remembraunce without any alteration or addiciō.

The copie of a Sermon pronounced by the Byshop of Salisburie at Paules Crosse, the second Sondaye before Ester in the yere of our Lord. 1560. whervpon D. Cole first sought occasion to encounter: shortly set forthe as nere as the authour could call it to remembraunce without any alteration or addition.
THE COPIE OF a Sermon pronounced by the Bisshop of Salisbury at Paules Crosse the. ii. Sondaye before Ester, in the yeare of our Lord God. 1560. Wherupon D Cole first sought occasiō to encoūter: shortly set forth, as nere as the authoure could call it to remembraunce without any alteration or addiciō.

[Page]

TERTVLLIANVS.

Praeiudicatum est aduersus omnes haereses: id esse verum, quodcunque primum: id esse adulterum, quodcunque posterius.

¶ This is a preiudice against all heresles: that that thinge is true, what soeuer was first: that is corrupt, whatsoeuer came after.

Concilium Nicenum.

[...].

Mores antiqui obtineant.

[Page]

1. Cor. ii.

Ego accepi a domino, quod et tradidi uobis: quoniam Dominus Iesꝰ in qua nocte tradebatur accepit panem. &c.

I haue receyued of the lord, that thīg whiche I also haue deliuered vnto you: that is, that the Lord Jesus in the nyghte that he was betrayed, tooke breade. &c.

SAint [...]aule after he was once appoynted oute by God to bee hys chosē vessel, to cary his name a monge al people, hauing occasion to make his abode for a [Page] long tyme in the Citie of Corinth, began there to instructe the people, to drawe them from the foltes, and errours, that they, and theyr Fathers had longe lyued in afore tyme, and to leade them to the gospell of Christ, whyche then God of his mercie had newly shewed vnto the worlde. And therwithall he deliuered vnto them the sacrament or holy misterye of Christes laste supper, to be practised and continewed amongest them, as a most certein pleadge and testimony of the same.

But after that, throughe the wickednes of the Iewes, he was driuen to depart thēce, and to saile into Siria, the faise Prophetes. men full of pryde, and vayne glory, taking occasion at his absence, sought meanes to discredit what [Page] so euer he had taught or don: and caused the people not only to mislyke the gospel of Christ, that they had receyued at Sainet Paules hand, but also to missence the sacramentes. For as touchinge the Gospell, they were fallen from it in to sundrye great and horrible heresies, concerning the resurrection, and other speciall pointes of Chrystes religion. And as touching the sacramentes, where as S. Paule had appointed thē the holy misteries of the breaking of Christes bodye, and sheddynge of his bloud, that they shoulde al eat and drynke together wyth feare and reuerence in remembraunce of his deathe and passion, and so cleue together in brotherlye charitie, as being all the members of one body, they forgetting the very [Page] vse and institution therof, made small accompt of Christes death, toke eche mā to him self seuerally his own supper, despised their pore bretherne, rent and deuided the church of God and so make ye holy sacrament of loue and charitie, to serue them as an instrumente of discord, and dissension,

Therfore saith S. Paule vnto thē: shall I praise you for thus doing? in this thing surely I may not praise you. For I see your congregations & comen metings are not to the better, but to the worse.

For a redresse hereof he calleth them back to the first originall, & to the institution of Christe from whence they were fallen▪ For I, (saith he▪) being amongst you delyuered you none other thinge thē that I had receiued of the Lorde. [Page] That thinge he thought meetest for you. And therfore with ye same ought you also to be contented.

Thus, when soeuer any order geuen by God is broken or abused, the best redresse therof is, to restore it again into the state that it first was in at the beginning.

Thus when the Temple of god at Hierusalem was so shamfullye difordred by the priestes and Leuites▪ that it was become a caue of theues. Christe for reformation therof, called them backe again to the first erection of the temple. Scriptum est: Domus mea Domus orationis vocabitur. It is written (saith Christ) in the Scriptures: My house shalbe called the house of prayer. Thus was the temple of God vsed at the beginning and thus ought it to be vsed now.

[Page]Thus when Christ was apposed by the Scribes and Pharises in the case of diuorse, whether he thought it lawful for a man to put his wyfe from him for euery light cause, & to mary another, he made them answer by the first institutiō & ordinaunce of mariage. A principio non fuit ita. Scriptum est: Erūt duo in carne vna. It was not so (saith Christ) at ye beginninge. It is written. They shalbe two in one fleshe. Now therefore they are not two, but one fleshe. As if he shoulde haue said: This is the ordinaunce of God my father. Thys may not be broken for your pleasures sake, but must remayne in strength, and last for euer.

This S. Paule, that the Corinthians might the better vnderstand, that they had vnreuerently [Page] missensed the Lords supper, & be the more willynge to redresse the same▪ laied Christes first institutiō before theyr eyes, as a true patern whereby the sooner they might redresse it. Lokes (aith he) what thig I receiued of the Lorde, the same thing I delyuered cuer faithfully vnto you. I gaue you not any phāsy, or deuise of mine own, but that thing only that Christ had before deliuered me. This rule is infallible. Hereby your doings may best be tryed? This, I iudge, to be the very true meaning of these words of S. Paule. Nowe for as muche as in this laste age of the worlde, the▪ same holy sacrament or misterie of Christes last supper hath ben lykewyse stayned wt diuerse foule abuses, & speciallie for that, notwithstandinge it hath pleased almighty [Page] God of his great mercye, in these our daies to remoue away all suche deformities, and to restore agayn the same h [...]ly misteries to the first original: yet there be diuers that wilfully remain in ignoraunce and not only, be vnthankfull vnto almighty God for his great benefites, but also take pleasure in the erroures, wherin they haue of long tyme ben trayned. And that not only the pore & ignorant, but also the riche, & such as should be learned, & know god. I haue thought it good therfore, at this tyme, to stande the longer vpon the same words of S. Paul: that we may the more clearly see the firste institution of the holye sacramente, & how far in these latter dayes we haue straied from it. It was to be [...]oyed, for as muche [Page] [...]s the glorius light of the Gospell of Christ is nowe so mightely an [...] so farre spread abrode, that no m [...] would lightly misse his way, (as afore in the time of darknes) and perishe wilfully.

But we may remember when the Iewes were deliuered out of Egypt, and had ben wonderfully conducted through the redsea, and set at liberty, & were passing quiet ly into the land of promisse, a land flowy [...]g with mylke and honye: yet we [...] there diuers wery of their beyng there, and fayne would returne againe into Egypt to be in bondage, in thraldome and in misery as they had ben before.

We maye remember, when the Iewes were deliuered from Idolatry, wherin they and theyr fathers had long continued, & were [Page] brought to the true knowledge & worship of the euerliuing God of Israell, notwithstāding they were in dede the people of God, yet wer there many amongest thē yt mislyked the tyme, and as it is reported by the Prophet Hieremye, cryed [...] [...] him.

Sermonē, quem locutus es nobis in nomine domini, non audiemus ex te▪ sed facientes faciemus omne verbum quod egreditur ex ore nostro vt facri ficemus reginae coeli, & libemus ei libamina: sicut fecimus nos & patres nostri, reges nostri, & prin cipes nostri in vrbibus Iudae, & in plateis HierusalēL & saturati 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 yt lord, but we wyll do euery thinge that [Page] 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.

[Page]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 ye holy doctoures and fathers, for ye space of fyue or sixe hundred yeares, throughout all the whole Catholick churche of Christ without exception, or any one sufficient exā ple 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 [Page] communion, neyther the Masse: neyther wil they harkē, or inquire to come to knowledg. And so in yt 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 wt simplicity of the truth, yt 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 [Page] 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 ordinaū ce 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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, thone holden at Antifrodorum the other at Carthage.

No man can lightly denye but these were greate abuses. For Christ appointed not the Sacrament [Page] of his laste supper that wemen should beare it home, & kepe it in their chests nor that it shulde be sent home to new maryed men and wemen, to be receyued in seuerall, nor that it shuld be ministred to babes and infa [...]tes, that knewe not what it ment: nor that Inchaunters or Necromansers shoulde therby auaunt their detestable practises: nor yt men shoulde therby discharg them selues from slaunder: nor that it shuld be hanged before mens brestes, and caried about as a shielde against the Deuel, nor that it should be ministred vnto dead men or women, & [...]losed vp in theyr mouthes, & layd with them in theyr graues. But yt such as bare the name of Chryst, & trusted to be saued by his bloude, shoulde communicate together, & [Page] solace them selues in the remembraunce of his death.

This Christ himselfe hath instructed vs▪ do this, he saith, in remembraunce of me. Thys is the very true & lawfull vse of the holy Communion of Christes body and bloud, and all others are abuses.

We se therefore, that albeit the sacrament be an holy thinge, and an heauenly mistery, yet that notwithstanding it may many waies be abused.

But what nede we so manye proues in a thinge that is so euident. Saint Paule hymselfe saw the abuses thereof in his tyme. S. Paule hymself, euen in the beginnyng of the Churche, wythin forty yeares after Christes death, withnesseth, that euen then there were abuses crept into y• sacramēt, [Page] and therfore repro [...]eth the Corinthians. And for redresse therof calleth them backe to the example & fyrste institution of Christ. That same selfe thyng, (sayth he) that I receyued of the Lord, that I delyuered vnto you, in suche sort as I had receyued it. Let that be a paterne for you to folow.

Summe man, perhappes, wil heare reply: notwithstanding the sacrament in it self, either through the wickednes, or through ye foly of man, may be, and haue benabused, yet neyther was there euer, nor can there be any such abuse, in the masse. For it standeth of foure special parts, godly doctrine, godly consecration, godly receyuinge of the sacrament, and godly prayers. In conclusion, it is so heauenly & so godly a thing, that no foly, [Page] or wickednes can enter into it.

These thinges, good brethern, I know haue ben oftē times spoken out of such places as this is, & stoutly auoutched in your hearing. And therfore, after that the masse had ben once abolished, by y• noble prince of godly memory kind Edward the sixt, & the next prince for that she knew none other religion, aud thought well of ye thyng that she had ben so lōg trained in would nedes haue it put in vre again, through all her dominions, it was forthwith restored, in lyke māner, in all points, as it had ben vsed before, without any kynde of alteratiō, or chaung: as I beleue, that theyr verye doinges therein might stand for proufe sufficient, that neyther the masse it selfe, nor any parsel or point therof, had euer ben abused.

[Page]But alas, what if they that most of all other defend the masse, thē selues fynd faultes and abuses in ye masse? Mark (I pray you) what I say: what if the very mainteyners, and proctours of the masse, confesse plainly vnto the worlde in theyr bokes openly printed, & set abrode, yt there haue ben, & be abuses & errours in the Masse?

Albertus Pigghius, the greatest piller of that parte, in a litle trea [...]ise that he writeth of the Masse, hath these wordes: Quod si qui abusus in rem sacratissimam, & saluberrimam irrepserunt, vt irrepsisse pleros (que) non diffitemur, scimus ad quem, & ad quos pertineat eosdem corrigere. That is to say, if there haue certein abuses crepte into y• holy and holsom thing, that is the Masse, as I graunt, there haue [Page] crept in very manye, yet we know, to what man, & men the redresse thereof doth apperteine. Here Pigg [...]ius graunteth simply wythout colour, that diuerse abuses haue at sundry tymes priuily crept into y• Masse. And yet I beleue, he was no such enemy to the cause, that he would euer haue graūted somuch, specially against ye same self thyng that he defended, vnlesse he had knowen it perfectly, to be true. It any man doubt of this man Albertus Pigghius, and knowe not hys authority, nor what he was, let hym vnderstand yt when I speake of him, I speake of all, for thys is he, that all the rest haue chosen to follow as their captain: The greatest learned mā, as it is supposed, and as he hymselfe thought, that [...]uer wrote in y• quarrell. He hath [Page] founde out errours, and abuses, in the masse, and is not abashed opē ly to confesse the same.

Of these errours I haue intended sumwhat to intreate at thys tyme, not of all, for that would be an infinite labour, but of so many and so ta [...]eforth as the tyme shal suffer me.

I wyll not here enter to speake, eyther of transubstātiation, either of the real presence, eyther of y• sacrifice, eyther of the comen sale or vtteraunce, eyther of the superstitious ceremonies of the Masse, which are for the most parte both verie vayne, and also in maner wythout number.

Of these thinges I am content to disaduauntage myselfe at thys tyme, and bryefly to touche two or thre pointes, as of the latin tong, [Page] wherin commenly the masse hath ben vsed: of the Communion vnder one kynd: of the Canon: of the adoration of the sacramente: and of the priuate masse. And of these things I intēd to speak, although not so largely, and with so manye words, as y• cause would require: yet, by Goddes grace, so simply & so truely, that who so will be moued with truth or reason, shal sone perceiue there hath ben abuses in the Masse. And if there were but one of these abuses in it, yet were it worthy to be spoken of, and to be amēded. But if we shall plainly see with our eyes, that all the er, rours, & disorders, besyde a great number els, whyche I wyllingly passe by, haue ben in the masse, (O good bretherne,) let vs not then thinke, that so many godly men, in [Page] these our dayes, haue spokēagainst it without cause.

First, as touching y• vnknow [...]n and straung tong yt hath ben vsed in the Masse, S. Paules counsel and commaundement, is in generall, that what so euer is done, or sayd, in the congregation shoulde so be done and sayd, that the hearets may haue confort thereby, & yelde thankes vnto God, and saye Amen. But the same saint Paul saith, if thou make thy prayer in y• congregation with thy spirite, or noyce of a straung wordes, howe shal the vnlearned man thereunto saye Amen? For he knoweth not what thou sayest. For not withstā dig thy praier, perhappes be good, pet hath the other no cōfort or profit by it. And therefore (he saith)▪ farther, I had leuer vtter fyue [Page] words in the congregation wyth vnderstanding of my meaning, so that the reast may haue instructiō therby, then ten thousand wordes in a straunge & knowen tong.

Saint Angustine wrytynge vpon the Psalmes (sayth) thus. Oportet nos humano more, non auicularum ratione cantare, nam & Merulae, & Psipttaci, & Corui docentur sonare quod nesciunt. We must, (sayth S. Augustin) in the prayers that we make to god, not chirpe lyke birdes, but synge lyke men. For Popinioyes, & Rauens, and other birdes are taughte to syng, they know not what.

Iustinian a christian Emperor made a strait constitution, that all Bishops and priestes should pronounce the words of the ministration, with open voyce, y• the people might say. Amen. [Page] 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 cō munion in theyr owne commen and known tong. But in y• 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 vnderstā 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 [Page] 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 cōmunion fyrst? Thinke you that s. Paule receyued these thynges of the Lorde and deliuered the same to the Corinthiās? O good brethern, Christ ordeyned the holy sacramente for our sakes, that we might therby, remēber ye 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 sufficiēt, it was vsed through [Page] 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 sufficiēt for a wise man to consider: Gelasius, an olde father of the churche, and a bishop of Rome, sayth that to minister the cōmunion vnder one kind, is open sacriledge. His wordes be these: Diuisio vnius eiusdémque mysterii sine grādi sacrilegio non potest peruenire. I trust I shall nede no farther euidence, to proue yt the masse, in this part, hath ben abused. The third point y• 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 whō to father it. S. Paule saith, scio cui credidi, & cer [...]us sum. I know whom I haue beleued, & [Page] 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 Canō, as vnto the holiest part of all the masse, and know not of whō 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 Innocen [...]ius tertius, to put the matter quyte out of doubt, said plainely, it came frō Christe, and from hys Apostles. Howe be it, who soeuer was the [...]yrste deuiser of it, it forceth not. The substaunce of it, and the meanyng [Page] is more material▪ & therof I think it nedeful to touch sum part in as few words, as I maye. For notwtstanding, 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 sufficiētly 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 [Page] 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 Abrahā, and his companie, returning from the battaile, bread and wyne. And thynk we that Christ ye 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 thē Abrahā receiued bred and wyn of Melch [...]sedech? If no? why then maketh the Priest thys prayer, in the canon immediately afther the con [...]ecration, supra quae [Page]propitio ac sereno vultu respicere digneris, & accepta habere, sicuti accepta habere dignatus es munera pueri tui iusti Abel, & sacrificiū patriarchae nostri Abraham, & quod tibi obtulit summus sacerdos tuus Melchisedech. That is to say, loke down with merciful countenaūce, vpon these sacrifises, (that is the body of Christ thy son, and the cup hys bloude) and vouchsafe to receyue thē as thou sumtyme vouchsauedst to receyue the oblatiōs of thy chyld Abel the iuste, and y• sacrifice of our patriarch Abraham, and that thinge yt was offred vnto the by thy hygh pryest Melchisedech. Besides thys he desyreth God y• an angel maye come & cary Christes body away into heauen. This is y• prayer that he maketh. [...]ube hec perferri per manus sancti [Page] angeli tui in sublime altare tuum▪ what a fable is this that Chryst shuld be borne vpon an angel, & so caried vp away intoheuē? I would not stand so long vpō these folies, if force draue me not therunto.

Therfore I leaue to speake farther of the Canon, geuing you occasion, by these few thinges, ye better to better to i [...]dge of the reast.

The fourth matter, that remayneth to be touched, is yt adoration, a great matter full of daūger, and ful of ieopardie, and so muche the more daūgerous, for that it is an honou [...] bēlōging 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 sacramēt of his body and bloud, gaue no commaundemente [Page] that any man shuld fall downe to it, or worship it. S. Paul that toke the sacrament at Christes hande, and as he had takē it, deliuered it to the Corinthians, neuer willed adoration, or godly honoure to be geuen vnto it. The olde doctours, & holy fathers of the church, s. Ciprian, S. Chrisostom, s▪ 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 [Page] sacramēt to be lifted vp, & the people, reuerently, to bow down to it▪

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 [...]ntiquity of the whole mater, aboute t [...]re hundred yeares ago, it was fir [...]e found out, and put in prac [...]ise. But Christ, and his Apostles, the ho [...]y fathers in the primitiue c [...]urche, y• doctours that folowed them, and other learned and godly mē, 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• sacramēt was neuer known, [Page] or practised, in any place within y• whole 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, wt godlye honour, the learned men, & schole doctours, that then were, sawe it coulde not stande withoute great daunger, & cōfessed 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, yt 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 mā ducat nisi prius adoret, No mon eateth Christes body, but first he doth worship it. And agayn, Non [Page]peccamus adorando, sed mag [...]s p [...] 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.

Io [...]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• bread. And therfore, they thought it best to remoue away the bread▪ and to bring in transubstātiation a word ne [...]ly deuised▪ & neuer once herd, or spoken of, before the councel of [Page] 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 geuē, 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 m [...]nsa, panis est. That thynge that ye see, vpon the table, is bred. Gelasius also sayth; in lyke sort. Non desinit esse substā tia panis, vel natura vini: sed manē [...] 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.

[Page]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 a [...]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▪ 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▪ but yet chaunged not theyr nature▪ Thus, the olde godly bishops, and fathers of the churche, acknowledge, and affirm [Page] that bread remayneth in the sacrament, after cōsecratiō. But Duns, and Durand, and sum others of y• 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• bread remaineth, that the people resortinge to the masse, and ther [...] worshipping the sacrament, must nedes be in daunger of idolatrye. Fartherthey say, Idolatry may be done to ye sacrament, if a man happen to worship the accidents of the bread, (that is to say,) y• whitenes, or roūdnes or other such outward fourmes, or shewes of breade, as he seeth with his eye, and geue the honoure vnto in yt stede of Christs [Page] body. O miserable people, yt thus is lead, to worship they know not what. For alas, how many of thē vnderstandeth these distinc [...]ions, or care for them? how many of thē 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 ye people of all ages hath euer more ben redier, to receyue idolatrye, then to learne ye distinctions, and quiddities of Logike or Philosophye.

[Page]Thus we see, euen by the confession of Duns & Durand, & other theyr owne doctours, that he that goeth to the masse, & worshippeth the sacramēt, onlese he be learned, and take good hede, maye soone commit idolatrye. The doctrine of it selfe is newe: ye 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, [Page] and sytteth in heauen, at the right hand of God his father. The body of Christ, sitting aboue al heauēs, is worshipped of vs, beynge here beneath in earth. Therefore the priest at the Communion, before he enter into y• holy misteries, geueth warninge vnto the people, to mount vp wyth theyr mynds into heauen, and crieth vnto them, Sursum corda: Lift vp your heartes, according to y• doctrin of s. Paule.os. 3. Si vna surrexistis cum Christo, ea quae sursum sunt quaerite, vbi Christus est sedens ad dexteram patris. If ye be risen again with Chryst, seke for those thinges, y• be aboue, where as Christ is, sittinge at the right hand of his father. And again: Nostra [...] est in coelis,bili. 3.vnde Saluatorem expectamus. Our conuersation, or dwelling is [Page] in heauen: from whence we loke for our [...].

Therfore S. Augustine speake the wordes yt I before alledged. Nemo manducat nisi prius adoret: No man eateth Chrystes fleshe, but fyrste he doth worship it. The eating therof, & the worshipynge must ioyne together. But where we eate it, there must we worshyp it? Therfore must we worshyp it syttyng in heauen. So sayth the olde doctour, & father, s. Chrisostō. Vbi cadauer, ibi aquilae, Cadauer, do mini corpus est: Aquillas autem nos appellat: vt ostendat, oportere illum ad alta contendere, qui ad hoc corpus accedit. Aquilarum enim non graculorū est haec mēsa. That is to saye. Where soeuer is the carcase, there be the Egles: The carcase is Christes bodye: vs he calleth the [Page] Egles: to declare, that, whosoeuer wil, approche neare to that bodye must geat a lofte. For this is a banket for Egles, y• soare a high, not for Iayes, yt kepe the ground. Christes body is in heauen. Thether therefore must we direct our hartes: there must we feede: there must we refrcshe our selfe: & there must we worship it.

So sayth, S. Hierome. Ascendamus cum eo in caenaculum magnumAd Hebidiam.stratum: ibi accipiamus ab eo sursum calicē noui testamenti: Let vs get vp, sayth S Hierom wyth him, into the great dyninge chamber, that is already prepared, and there let vs receyue of him aboue, the cup of the new testament.

So sayth saint Ambrose. Non super terram, nec in terra, nec secundumIn Lucā Ca. 2. 4.terram te quaerere debemus, si [Page]volumus inuenire. We maye not leke for the, neither vpon ye earth, nor in yt earth, nor about ye earth, if we list to find yt. And to cōclude so sayth Eusebius Emissemus.

Exaltata mente adora corpus Dei tui. That is, lyfting vp thy minde vnto heauen there worshyp and adour the body of thy God.

Thus did the olde Catholike fathers worship y• bodye of Christ. Thus may we also worship it safely, and without perill.

But to geue Goddes honor to y• sacrament is a thing both latelye brought into y• churche, vnknown & straunge, to the aunciēt doctors, and as the scholemen, and the greatest mainteiners of it, haue them selues confessed, an occasion of idolatry, and full of daunger.

For what if the priest happen [Page] not to cōsecrate? what if he leaue out of the words of consecration, & neuer speake thē? as it is known, that sum priests haue done manye yeares together. Or what if the priest haue no intentiō or mynd to consecrate? what case standeth the pore people thē in? Or what thing is it that they worshyp? Chrystes body cannot be there without cō secration: Consecration there can be none as they them selues haue taught, if there misse ether pronū tiation, an vtteraunce of ye words, or elles purpose to cōsecrate & intenton. And howe can the people know, wt what intentiō or mynd y priest goth to the masse? Or whether he hath duly pronounced the wordes? Or whether he hath cōsecrated or no? And knowinge none of these things, which in very dede [Page] is not possible for thē to know, how can they be wel assured, yt it is the body of Christ yt the priest holdeth vp? & wherunto they fall downe, & geue godly honor? Thus, by theyr own learnīg, ye people must nedes stand stil in doubt, & ne [...]er knowe certēli what they worship? O good people, think not yt I imagin these things of my self. Our own aduer saries, yt stand against vs in thys cause, euen, the famoust, and best learned of them al, haue sene, and wrytten, and confessed the same.

Alexander, a Bishop of Rome, wryting vpon the master of ye sentences, taketh vp the mater on this sorte: for as much as ye priests purpose, & his priuie [...] about y• consecration, cannot be knowen, yt therfore no man ought to worship the sacrament, when it is holden [Page] vp, but with this condition, si ille consecrauerit. That is, If the Priest hath consecrated.

That is to say, when ye se ye [...]acrament lifted vp, ye must saye, or thinke thus wt your self. If this priesthath cōsecrated, thēdo I wor ship it: If he hath not consecrated, thē do I not worship it. This saith Alexander a Bishop of Rome.

But Thomas of Aquine, leaueth the mater a litle more at large▪ He saith. Ista conditio non semper actu requiritur: satis est habere habitū. That is to say: It shall not be nedefull at euery tyme, to saye or to thinke thus, whensoeuer ye knele down to worship: but it shalbe sufficient if ye haue a certein redines, in your mynd to say or to thynke so. Yet Holcot, writynge likewyse vpon the master of the sentences, [Page] saith thus: Laicus adorat hostiam non consecratam: ista fides sufficit illi ad saluationem: tamē est erronea. The lay mā, saith he, as it may sumtymes happen, worshyppeth a wafer y• is not consecrate. This faith is sufficient vnto hym to his saluatiō, and yet is it a false faith, and erronious. And farther he cōcludeth in this sort. Homo potest mereri per fidē erroneam, etiāsi cōtīgat, vt adoret diabolū. By these words, we may se, such as wil not content, thē selues to be ordred by Gods wisdom, how daungerously they runne headlong at the last.

Holcot was not the wurst learned man amongste them. Yet to vpholde the erroure, that he had once taken in hande to defende, he was dryuen to confe [...]se that a mā maye meede at Goddes hande by [Page] an erroneous and false fayth, yea althoughe he worshyp the deuell.

This is the certē [...]y of ye doctrine that ye people of God of long tyme hath ben led in. In ye highest & heauenliest point of religiō, yt is in ye worshippinge of God, they them selues know not what they do:

It is true, of them, that Chryst saith to the woman of Samaria, ye worship ye know not what.

Alas▪ is this the honour yt is due to Christ? Is this the worshipinge of God in spirit & truth? Is this y• seking of Christ inheauē? But sum man will say, these be [...] and light maters and proue nothynge. Such reportes, I know are geuē abrode, of all that is preached and taught this day, that what soeuer is spokē by any of vs, is light, and childish, and not worth y• hearing. [Page] But the reporters hereof are they, to whom the authority of the olde doctours, the authority of y• primitiue Churche, the authority of the scriptures, the authority of Christ himselfe semeth lyght, & not greatly worth the hearing.

Loth I am here to rip vp, & to open vnto you the high misteries, & secretes of theyr learning, & the force & strength of theyr reasons. Yet at this tyme the importunitye of them forceth me so to do: y• after ye haue once taken aswel sum tast of theyr arguments, as ye haue of ours: ye may the better, and more indifferently, iudg of both. And let not them, yt priuilie and vntrulye fynd fault with our reasons, be agreued, if they heare openlye, and truly, sumwhat of their own. And first to begin with the head: marke [Page] ye well and wey this argument. God made two lightes in heauen, the greater lyght to rule the daye, the lesse light to rule the night: Ergo, there be two powers to rule the world, the Pope, that resembleth the sonne, and the Emperour that is farre lesse then he, and is likned vnto the moone. And howe muche the Emperour is lesse, the glose declareth by Mathematical cōputatiō, saying yt the earth is seuen tymeg greater then the moone, and the son. viii. tymes greater then the earth: So foloweth it, yt the Popes dignity is sixe and fiftie tymes greater then the dignitye of Thē perour.De Maiori. & obed. ca. [...] & in glos. ibidem. This is an argumente of theirs vsed by Innocentius tertius vnto the Emperour of Constantiuople. In principio creauit Deus coelum & terram, non in prineipiis. [Page] God created heauen and earth, in the beginning, as in one, not in yt beginnings, as in many. Ergo the Pope hath the souerainty ouer all kinges and Prynces. This is an argument of theyrs vsed by Pope Bonifacius the. viii. Extra de maioritate & obedientia: vnam sanctā. Cum transierit ad Dominum tolletur velamen. That is, when the infidel shal cumme to Christ, y• veile of darknes shalbe taken from hys hart. Ergo, he yt becumeth a priest, must shaue his crown. This is an argument of theyrs, to be founde in Isidorus. There is but one o [...] ly God: Ergo, al nations, throughout the worlde, must pray [...] to hym in one toūg. This is an argument of theyrs, made by Gerson sumtyme chauncelour of Parise.

Ecce duo gladii hic: Beholde here [Page] be two swordes: Ergo, the Bishop of Rome hathe power of boothe sweardes, both spirituall and temporall. This is an argumente of theirs vsed by Bonifatius, ye. viii. Extra de maioritate, & obedientia, as aboue. The Bishop of Rome graunteth out pardōs, Ergo, there must nedes be a Purgatory. This is an argumente of theirs vsed by Iohn Fisher Bishop of Rochester. Euntes docete omnes gentes: Go & teach all nations. And againe: Quam speciosi pedes euangelizanr [...]umEsa. 52.pacem, euangelizantiū bona. O, how bewtiful be the feet, of thē y• preach peace, of them that preach good things. And again▪ CalciatiE [...]e. 6.pedes in preparationem Euangelii pacis. Hauing your fete shod to the preparation of ye Gospell of peace. Ergo, the Bishop must weare purple [Page] sandales. Aspergam super vos aquam mundam. I wil sprinclevpō you cleane water. Ergo, the priest must sprīkel the people with holy water. Sine me nihil potestis facere Without me you can do nothing: Ergo, the Bishop onely must consecrate the churche, & no man els. All these, with a number more of the lyke, be theyr arguments, vsed by Willian Durand in his Rationali diuinorum. But let vs cumme neare, & se the arguments. Wherupon the Masse is builte, Nolite sanctū dare canibus. Geue not holy thinges to dogs. Ergo, the priest at Masse, & other where, maye no [...] speake to ye people, but in a stra [...]g tong. The title of Christes death, was written vpon the crosse, in Greke, Hebrue, & Latin. Ergo, all comen prayers in the church, must [Page] be vsed in one of the same toūges, y• is, ether in Greke, or in Hebrue, or in Latine. These argumentes haue ben vsed by manye, deuised first, as may he thought by Master Eckius.

Christ was buried in a shroud of linnē cloth. Ergo, ye corpor [...]ll must be made of fyne linnē. This argu ment may be found in Syluester.

Many of the lay people haue the palsey, & many haue long beardes. Ergo, they must all receyue the cō munion vnder one kinde. This is a commen argument, vsed in maner, by all them that haue wrytten in this behalf. Petra erat Christus. Christ was the rok. Ergo, the altare must be made of stone. Domini est terra & plenitudo eius. The earth is the Lordes and the fulnes thereof. And veritas tua in [Page]circuitu tno. Thy truth is in thy compasse. The money for whiche Iudas solde Christ was rounde. Ergo, the host or the sacramentall bread must be round. Calix aureus Babilon in manu mea. Babilon is a cup of gold in my hand, sayth the Lord. Ergo, the chalice must be of siluer or gold. This is an argument of theirs vsed by M. Williā Durand. When Uirgil saith, C [...] faciam vitula, he vseth facere, for sacrificare. That is, he vseth thys word doing, for this word sacrifycing. Ergo, when Christ said to his disciples, Hoc facite in me [...] memoriam, Do this in remembraunce of me, he ment sacrifice this in the re mēbraunce of me. This argumēt is fashioned out by M. Clitouey.

And to be short, the Angel loked into the graue: Ergo, the priest [Page] must take of the paten, and loke into the Chalice. Pilate washed his hands before the people. Ergo, the priest must likewise wash hys hands, when he is at Masse. Iudas kissed Christ: Ergo, the yriest must kisse the altare. The thefe, on the crosse, repented hymself of hys wicked lyfe: Ergo, the priest, at masse, must fetch a sigh, & knocke his breast. These, and other lyke be theyr reasons. And who so listeth to se them, may fynd them, & other more, as good as these in Wylliam Durand. Nowe, good people, iudge ye in your conscience indifferently, vs both, whether of vs, bringeth you the better & sounder arguments. We bryng you nothing but Gods holy word, which is a sure rocke to builde vpon, and will neuer flete, or shrynke. And [Page] therfore, are we able truly to saye with saint Paule: Quod accepimꝰ à Domino, hoc tradidimus vobis. We haue deliuered vnto you, the same thinges, that we haue receyued, of the Lorde.

For concerninge the last matter, that I promised to touche, it cannot be denyed, by any man, be he neuer so wilfull, but Christe in his last supper ordeyned a cōmunion, & shewed no maner token of a priuate Masse, as may plainlye appeare, both by the wordes yt he spake, and also by the order of his doings. For he toke the breade, brake it, deuided it, and gaue it to his disciples: and sayd. Drinke ye all hereof, not vnto one alone, but vnto the whole. He said farther, by way of charge do this: That is to say: Practise this that I haue here [Page] done, aud that in such fourme and sort, as ye haue sene me do it.

S. Paule lykewyse, when he sawe▪ that the vse of the sacrament was growen to disorder, yt euerye man toke his own supper priuately to himselfe, & that therby, both the holy communion, and also brotherly loue, and vnity was dispised, as it hath ben, in the west part of the church, now a great meany of yeares, in this latter tyme: he called them bak again, to the beginning thereof, & to the institution of Christ: as geuing thē therby to vnderstande, that the sacrament cannot be better vsed, then Christe himselfe vsed it. This he saith. Cum conueneritis in vnum locum, non potestis dominicam caenam manducare: vnusquis (que) enim praesumit caenam suam: when ye resort [Page] together into one place, ye cā not eat ye Lords supper: For euery one of you eateth his own supper afore hand. Therefore he sayth vnto thē, Alter alterum expectate: Tary ye & wait, one for an other: & so receiue the holy communion altogether. For this is it▪ yt I deliuered vnto you, and the same self thing, I receyued of the Lorde.

Here haue I brefely shewed, the disorder of the priuate masse, by y• fyrste institution of the sacrament, and by the commaundement, and authority of S. Paul. Nowe will I, by Goddes grace, also declare, and open the same, by the examples, and whole practise of the primitiue churche, and by the auncient D [...]ctours, and other learned fathers, that followed after ye Apostles tyme, for the space of sixe [Page] hundred yeares, or more. And I trust, ye shall clearly se, that for so long tyme, there was no priuate masse, in the catholike Churche of Christ, in anye countrye or cost, through oute the worlde.

For all the writers, that were within the compasse of that tyme, haue lefte behynde them witnesse sufficient of a Communiō: but not one of them all could euer tel vs, of any priuat masse. Clemēs, who, as they say, was scholar to Saint Peter, wryteth thus in an epistle to S. Iames. Tot in altare holocausta offerantur quot populo sufficere debeant. Let there be so many hostes offred vpō y• altare, as may be sufficiēt, for y• people to receyue.

Dionysius an auncient writer, and as sum haue thought, disciple vnto S. Paul, (although the contrary [Page] may appeare, plainly by hys own wordes) in a litel boke, that he hath made of the whole order of the church in his tyme, settynge forth the maner of the Lords supper, wryteth thus: Tum sacerdos ad sacram communionem, & ipse conuertitur, & reliquos, vt vnà comunicēt hortatur. That is: y• priest both turneth him self to the Communion, & also exhorteth the reast to cōmunicate, and receyue wyth him. And farther he saith: sumpta demum atque omnibꝰ tradita communione diuina, gratias referens, finem misteriis imponit. That is, The priest, whē he hath receyued himself, & deliuered the holy communion to al y• people, geueth God thanks, & maketh an ende of the misteries. Hitherto we finde plain tokens of a communion: But not [Page] one word of the priuate Masse.

Iustinus martyr, in his apollogie, or defence of the Chrystian faith, sheweth in what sorte the Lordes supper was vsed in hys tyme. Diaconus (saith he) hortatur populum, vt illorum, quae proposita sunt, velint esse participes. That is, the deacon exhorteth the people, y• they will be partakers, of those things, y• be laid forth before thē. Farther he saith. Diaconi distribuunt, ad participandum praesentium, vnicui (que), ex cōsecrato pane, & vino & aqua, illis vero, qui non adsunt, deferunt domum: That is, y• deacons deliuer of ye consecrate bread and wyne & water, to euery one y• is there present. And if there be any away they cary it home to thē Here also we fynd a communion, but no priuate masse.

[Page]S. Ambrose rebuketh his people, yt were then growen negligēt, in reciuyng the Lordes supper, & vsed to excuse the mater, for yt they thought themself not worthie. Si non es dignus quotidiè, ergo nec semel dignus es in toto anno.

If thou be not worthy, saith s. Ambrose, euery day, then art thou not worthy once in a yeare.

And agayne, the same S. Ambrose expounding these wordes of S. Paule: Alius alium expectate, wryteth thus. Expectandum dicit, vt multorū oblatio simul celebret, & omnibus ministretur. That is, he cōmaundeth them, to tarye one for an other, that the oblation of many may be celebrate, or done together, and so be ministred vnto thē al. These wordes also sauer altogether of a Communion, and [Page] nothing of a priuate Masse.

Saint Hierom, S. Augustyn, & the ecclesiasticall historie, wytnesseth, that vntill yt tyme cōmenly euery wher (but specialli in Rome) ye people vsed to cōmunicate euery day. Leo wrytig vnto Dioscorus, the Bishop of Alexandria, gaue him this aduise, yt wher the church was so litle, that it was not able to receyue all the whole people to communicate altogether: thē the priest should minister two or thre communions in one day: yt as the people came in & had once filled y• church, so they shoulde receyne the communion, and afterward geue place to others.

S. Hierom, wryting vpon the xi. chapter, of the fyrst to the Corinthians, hath these words. Caena dominica omnibus debe [...] esse communis,[Page]quia ille omnibus discipulis suis qui aderant, aequaliter tradidit sacramenta. That is▪ the supper of the Lord must be comen to all the people. For Christ gaue his sacraments to all his disciples, y• were present. I leaue out other authorities for shortnes sake, for it wold be to long, to say as much herein, as might be sayd. All these holye doctours, & godly fathers geue vs most perfyt euidence of a communion, without mention making of any priuate Masse.

Thus the catholike churche of Christ vsed the holy communion at the beginning. And euen thus, the most parte of Christian people, throughout the whole world, the Iudians, the Mauritanians, the Egiptians, the Persians, the Arabians, the Armenians, y• Gre [...]anst [Page] and as many as beare the name of Christ, hath kept, and cō tinued y• same, amongst thēselues, from the fyrst tyme they receyued the Gospell, vntil thys daye: And neuer receyued, or vsed the Priuate Masse.

But what better witnesse may we vse in this behalf, thē the very masse boke it self. whiche is ye rule and direction of the masse. If the masse boke it selfe beare witnes against the priuat masse, then I trust our cause shall appeare sumwhat better, then it hath ben takē heretofore.

Firste by the way, before I enter nere into the matter, y• praiers that be vsed in the Masse be commen, aswell to ye people, as to the priest. The priest saith. Oremꝰ, let vs pray. And so goeth forth in hys [Page] collecte. And at the ende thereof, the whole people by ye masse boke, are taught to say, Amē. The priest saith, the Lorde be with you, the people, by ye masse boke: is taught to answer, And with thy spirite. The priest saith, lift vp your harts the people, by ye 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• masse boke, ye peple shuld know what he saith, and at his request shuld pray for him. Herby we se, yt what soeuer praters be vsed about the ministration of the sacrament, ought to be the commen requestes of all y• people. Therfore saith Iustinus, an olde godly father, & a holy martyr: Vbi gratias [Page]egit praepositus, vniuersus populus acclamat. Amen. That is, whē the priest hath geuen thanks, y• whole people say, Amen. And Chrisostō likwyse saith. Ne mireris, si populꝰ 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 whē 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 [Page] for them that be in heauen, the other for thē, that they saye, be in purgatorie: The third for them that be alyue. These be fantasies, and very folies, wout any groūd, 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, v [...] apti[Page]sitis sacrosanctis myster [...]s. That is, haue ye the bond of charity, that ye may be mete for ye 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 nūber. Yet were it a great deale more vayne for hym, to speake the same wordes to the breade and wyne, and to say v [...]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 thē selfe to the cōmunion.

And to conclude, the priest by his own Masse boke, is bidden to [Page] say these words immediately after the. Agnus Dei. Hec sacro sancta cō mixtio, & consecratio corporis, & sanguinis domini nostri Iesu Christi, fiat mihi & omnibus sumentibꝰ, salus mentis, & corporis. That is to say, this commi [...]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 cōmunion in the old doctors: but there be as many thinges or [...] spoken by them of [Page] 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• most aūciēt 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 communiō, and yet not receyue the sacramēt. The words be these: Fideles qui in ecclesiā ingrediuntur, & scripturas audiunt, et communionem sanctam non recipiunt, tanquam ecclesiasticae pacis[Page]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• same behalf: His words be these. Peracta consecratione, omnes communicent, qui noluerint carere ecclesiasticis liminibꝰ, 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 [Page] 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 precibꝰ: 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 deacō saith vnto you, that will not cōmunicate, geat you hence: and yet thou lyke an impudent man standest stil.

S Gregorye, in his dialogues, shewed the maner of the Cōmunion in his tyme, to the like purpose. Diaconus clamat, si quis non communicat, exeat, & locum cedat alteri. The deacon, saith S. Gregory, [Page] 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 Deacō gaue warning to the people. Exeunto catechumeni: Exeunto paenitentes. Let such, as be yong nouices in y• 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 cō munion. And this order continued still, vntill the tyme of S. Gregory. which was sixe hundred yeares after Christ. Who was there thē that consecrated the bread & wine, and receyued altogether, to hymselfe alone? where then was the priuate masse? where thē was the single Communion al this while?

[Page]Yet are there sum, that whisper in corners, that the masse is ablessed, & a catholike thing, and y• the holy Communion, which now god of his great mercy hathe restored to vs, is wicked, and scismaticall, & therefore they murmure against it, therfore they refrayne it, & wyll not, come to it.

O mercifull God, who woulde thynke, there coulde be so muche wilfulnes in the heart of man? O Gregorye? O Augustine? O Hierome? O Chrisostome? O Leo? O Dionyse? O Anacletus? O sixtus? O Paule? O Christ? If we be deceyued herein, ye are they y• haue deceyued vs. You haue taught vs these sci [...]nes, & diuisions, ye haue taught vs these heresies.

Thus ye ordred the holy communiō in your tyme, the same w [...] [Page] receyued at your hand, and haue faithfullye delyuered it vnto the people. And that ye may the more meruell, at the wylfulnes of suche men, they stande this day against so manye olde fathers, so manye doctoures, so many examples of the primitiue churche, so manifest, and so plaine words of the holye scriptures, & yet haue they herein, not one father, not one doctor, not one allowed example of the prymitiue churche to make for them. And when I say, not one, I speak not this in vehemencie of spirite, or heate of talke, but euen, as before God, by the way of simplicity and truth, lest any of you shoulde, happely, be deceyued, and thynke, there is more weyght in the other syde, thē, in cōclusion, there shalbe found. And therfore once agayne [Page] I say: of all the words of the holye scriptures: of all the examples of y• primitiue churche: of all the olde fathers: of all the aunciēt doctors: in these causes they haue not one.

Here the mater it selfe, that I haue nowe in hand, putteth me in remembraunce of certein thinges that I vttered vnto you, to y• same purpose, at my last beynge in thys place. I remember, I layed out then here before you, a number of thinges that are nowe in contronersie [...], wherunto our aduersaries will not yelde. And I said, perhappes boldely, as it might then seeme to sum man. But as I my self, and the learned of our aduersaries thēselues do wel know, sincerely and trulye, that none of all them, that this day stande against vs, are able, or shall euer be able [Page] to proue against vs, any one of all those points, ether by y• scriptures, or by exāple of yt primitiue church, or by the olde doctours, or by the auncient generall councelles.

Since that tyme, it hathe ben reported in places, that I spake then, more then I was able to iustifye and make good. Howe beit, these reportes were onely made in corners, and therefore ought the lesse to trouble me. But if, my sayinges had ben so weake, & myght so easelye haue ben reproued: I meruayle that the partyes neuer yet came to the lyght, to take the aduauntage.

For my promise was, and that openly, here before you all. That if anye man were able, to proue the contrary, I woulde yelde, and subscribe to hym. And he shoulde [Page] depart with the victorye. Loth I am to trouble you, with rehersall of suche thinges, as I haue spokē afore, and yet, because the case so requireth, I shall desire you that haue alredy hearde me, to beare y• more with me in this behalf. Better it were, to trouble your eares with twyse hearing of one thyng, then to betray the truth of God.

The words, that I then spake, as nere as I can call them to mynd, were these. If any learned man of all our aduersaries, or if all ye learned men that be alyue be able to bring, any one sufficient sentence, out of any olde catholike doctour, or father: Or out of any olde generall counsell: Or out of y• holye scriptures of God: Or any one example of the primitiue Churche, wherby it may be clearly & plainly [Page] proued, yt there was any priuate masse in the whole worlde at that tyme, for the space of sixe hundred yeres after Christ: Or that there was then any Communion ministred vnto the people vnder one kind: Or that, the people had th [...]r commē prayers then in a straūge toung, that they vnderstode not: Or that, the Bishop of Rome was then called, an vniuersal Bishop, or the head of y• vniuersal churche: Or that, y• people was then taught to beleue that Christes bodye is really, substantially, corporally, carnally or naturally in the sacrament: Or that, his body is or maye be in a thousand places, or mo, at one tyme: Or that, the priest did then holde vp the sacrament ouer hys head: Or that, the people dyd then fall down and worship it wt [Page] godly honour: Or that, the sacrament was then, or nowe oughte, tobe hanged vp vnder a canopie: Or that, in the Sacrament after the wordes of consecration there remaineth only the accidents and shewes without the substaunce of bread and wyne: Or that the priest then deuyded the Sacramente in three partes and afterward receyued him selfe all alone: Or y•, wh [...] so euer had said the sacramente is a figure, a pledge, a token, or a remembraunce of Christes bodye, had therefore been iudged for an heretike: Or that, it was lawfull then, to haue. xxx. xx. xv. x. or v. Masses said in one Churche, in one day: Or that Images were then set vp in the churches, to the entente the people might worship them: Or that the lay people was [Page] then, forbidden, to reade the word of God in theyr owne toung. If any man alyue wer able to proue, any of these articles, by anye one cleare, or plaine clause, or sentēce, ether of the scriptures: or of the olde doctours: or of any olde generall Counsell: or by any example of the primitiue chuech: I promised then that I would geue ouer and subscribe vnto hym.

These words are the very lyke I remember I spake here openly before you all. And these be the things, that sum men say I haue spoken, and cannot iustify. But I for my part, will not only, not call in, any thinge that I then sayd, (beinge well assured of the truth therein) but also, will laye more mater to y• same. That if they, that seeke occasion, haue any thing to y• [Page] contrary, they may haue the larger scope to replye againstme.

Wherfore, besyde al that I haue said alredy, I wil say farther, and yet nothing so much, as might be sayd. If any one of all our aduersaries, be able clearly and plainlye to proue, by such authority of the scriptures, the olde doctoures, & councelles, as I said before, that it was then lawfull, for the priest, to pronounce the wordes, of consecration closely, and in sylence to him self: Or that, the priest had th [...] authority, to offer vp Christ vnto his father: Or to, communicate & receyue the sacramēt for an other, as they do: Or to apply the vertue of Christes, death and passion, to any man by the meane of y• masse: Or, that, it was then thought a sound doctrine, to teache the people, [Page] that y• masse ex opere operato: That is, euen for that it is sayd, & done, is able to remoue any parte of our synne: Or yt then any chrystian man ealied the sacramēt hys Lord and God: Or that, the people was thē taught to beleue, that the bodye of Christ remayneth in the sacrament as long as the accidents of the bread remayne there wythout cortuption: Or that, a mouse, or any other worme, or best may eate the body of Christ: (for so sum of our aduersaries haue sayd and taught) Or that, when Christ said. Hoc est corpus meum. Thys word, Hoc, pointeth not the bread, but Indiuiduum vagum, as sum of them say: Or that, the accidens, or formes, or shewes, or breade and wyne, be the sacramēts of Christs body and blo [...]de, & not rather the [Page] very bread and wyne it self: Or y•, the sacrament is a sygne or token of the body of Christ y• lyeth hiddē vnderneath it: Or that ignoraūce is the mother and cause of true denotion, and obedience: These be the highest misteries, and greatest keyes of theyr religion, & without them, theyr doctrine can neuer be mainteyned and stande vp ryght. If any one, of al our aduersaries, be able to auouche any one of all these articles, by any such sufficiēt authority of scriptures, doctours, or Councelles, as I haue required as I sayd before, so say I now agayn, I am content to yelde vnto him and to subscribe. But I am well assured, they shall neuer be able, truly to alleadge one sentence. And because I knowe it, therfore I speake it, lest ye happelye [Page] shoulde be deceyned.

All this notwithstandynge ye hau ehearde men, in tymes paste, alledge vnto you councelles, doctours, antiquities, successions, and long continuaunce of tyme, to the contrarye. And an easye mater it was so to do, speciallye before them, that lacke eyther leysure, or iudgement to examine theyr proufes. On a tyme Mithridates the kynge of Pontus layed syege to Cizicum, a towne ioyned in frendship to the Citye of Rome. Whych thynge the Romanes hearynge, made out a gentleman of theyrs, named Lucullus, to rayse y• siege, After yt Lucullus was within the sight of yt towne, & shewed himself with his company, vpon the syde of an hill, thence to geue courage to the Citizens within, that were [Page] hesseged: Mithridates to cast th [...] into despaire, and to cause thē the rather to yelde to hym, made if to be noysed, and bare them in hand that al that new company of souldiers was his, sent for purposely, by him, against the Citye. All that notwythstandynge the Citizens within, kepte the walles and yelded not. Lucullus came on, raised the siege, wanquished Mithridates, and slew hys men. Euen so, good people, is there now a siege layde to your walles: an armie of doctours and councelles, shewe them selues vpon an hill: The aduersary, yt would haue you yelde, beareth you in hand, that they are their souldiers, & stande on theyr syde. But kepe your hold, the doctours and olde catholike fathers, in the pointes that I haue spoken [Page] of, are yours, ye shall se the siege raised, ye shall se your aduersaries discomfeited, & put to flight. The Pelagians were able to alleadge S. Augustin, as for them felf, yet when the mater came to profe, he was against them. Heluidius was able to alleadge Tertullian, as making for him selfe, but, in trial he was against him.

Eutyches alleadged Iulius Romanus for him selfe, yet in dede, was Iulius most againste hym. The same Eutiches alleadged for him self, Athanasius, & Cyprian, but in conclusion, they stode both against him. Nestorius alleadged the counsel of Nice, yet, was the same councell found against him.

Euen so they, that haue auaunted them selues, of doctoures, and Councelles, and continuaunce of [Page] tyme in any of these pointes, wh [...] they shalbe called to tryal, to shew theyr profes, they shall open theyr handes & fynd nothing. I speake not this, of arrogācy, (thou Lord knowest it best, that knowest all thynges) But for as much, as it is Goddes cause, and the truth of God, I shoulde do God greate iniurye, if I shoulde concele it. But to returne againe to our mater. There be sum that say, y• no masse is priuate, or to be taken, as y• action of one priuate man. For they say, y• priest that saith masse here, doth communicate, with an other priest, that saith Masse sum other where, where so euer it be, the distance beyng neuer so great. Thys commissiō semeth very large. For so, may the priest that saith masse in Englande, or Scotland communicate [Page] with the priest that is in Calicute, or in the farther moste part of India. And by thys meanes, should there be no excommunication at all, for the partie excō municate might say, he wold communicat with the pr [...]est whether he would or no. But Saint Paul gloseth not y• matter on this sort, but saith. Alter alterum expectate. That is, tary ye one for an other. And again he saith, when ye cum together, ye cannot eate y• Lordes supper, for euery one of you taketh his own supper aforehand.

Sum others say, the prieste maye communicate for the people, and that is as meritorious vnto them, as if they had communicate them selfe. But what commission hath the prieste so to do? or from whō? or what certeyne knowledg [Page] hath he, that his receyuinge of the communion shalbe auailable for the people, for if it be so what neded it then Christ to say: Accipite, bibite, ex hoc omnes▪ Or if we may receyue the sacrament of Christes body one for an other, why maye not we aswell be baptised one for an other? Why may we not aswel, confesse our faultes before the cō gregation and receyue absolucion on for an other? Whi may we not, heare the Gospell, and beleue one for an other. O that these folies so weake and so vain, without shew, or shadowe of any truth, shoulde euer synke into a Christian heart, or take place in Goddes religion. S. Paule saith: Qui manducat, & bibit indignè, iudicium sibi māducat, & bibit. Who so eateth or drinketh vnworthely, eateth & drīketh [Page] iudgement, not vnto others (sayth S. Paul) but to him selfe. Againe S. Paul saith, who so beleueth in him y• iustifieth the wicked, not the faith of any other man, but hys own faith is rekened to him vnto iustice. S. Chrisostom saith: It is the heresie of the Martionites, to thinke that any one man maye receyue the sacrament for an other, & therfore he maketh light of such disorder of the sacramentes & calleth them Sacramenta vicaria. Origene saith. Ille est sacerdos & propitiatio, & hostia. Est enim Agnus Dei qui tollit peccata mundi▪ Quae propitiatio ad vnumquem (que) venit, per viā fidei: He is our priest saith Origene, he is our attonement, he is our sacrifice. For he is y• lamb of God that taketh away the sins of the world. Whiche attonement, [Page] (saith he) cōmeth vnto vs, ( [...]ot by the application of the masse,) but by the way of faith,

S. Augustin like wise saith. Si non obliuiscimur mundi saluatoris, quotidi [...] nobis Christus immolatur. Ex ipsis reliquis cogitationis, id est ex memoria, Christꝰ nobis quotidiè immolatur. If we forget not the sauioure of the worlde. Christ is euery day sacrificed vnto vs. Euen by the remeinentes of oure cogita [...]ions: that is, by our remē braunce of his death. Christe is made a sacrifice vnto vs euerye daye. It is not therefore neyther the faith, neither the doinge of the priest, but our owne doing, & our own faith, that applieth, vnto vs, the vertue and merites of Christs death, Sum other say, that s. Peter said masse at Rome, & Saint Iames at Hierusalem. And why [Page] say they not rather, that Christe himselfe said masse? for that were the nere way to brynge the masse into credite. Or why, say they not soner, that Aaron & his ch [...]pleins said masse▪ For in dede▪ as it hath ben vsed, y• church hath had much more of the robes, of the ceremonies, and of the sacrifices of Aarō, then of the institucion or or [...]inaunce of Christ: But this haue mē tolde you, and with such thinges, as they haue found out them selfe, they haue [...], and fathered the Aposties of Christ. So commenly, [...] and sorcerers make theyr vaūtes that they haue al theyr bokes and theyr cunnyng from Athanasius, from Moyses, from Abel, from Adam, from Raphel the Archangell.

Thus the people of God is deceiued [Page] and mocked, and in steade of precious stones, dryuen to take counterfeites. For I assure you brethern, in the tyme of Peter & Iames, nether was there any mā that euer heard the name of masse, (for Missa was neuer named, vntill iiii. hūdred yeres after Christ▪ And yet then was it no Priuate masse nether, but a Communion) nor yet were the peces and partes of y• masse, as we in our tyme haue sene them, set together. And what masse could that be, yt as yet, had neyther her owne name, nor her partes. But, for as muche as they affirme so constantly, that Saint Iames said masse at Hierusalem: and what soeuer it were that he sayd, will nedes haue it called, by the name of a masse: let vs cōpare theyr masse, and S. Iames masse, [Page] both together. S. Iames said his masse in the commen tounge, as y• people myght vnderstande hym: They, say, their masse in a straūge latin toung, that the people should not knowe what they meane. S. Iames spake out the words of cō secration distinctly and plainlye: They in theyr masse, suppresse the same wordes and kepe them close. Saint Iames in his masse ministred the communion vnto y• people: They, in theyr masse, receyue them selfe al alone. S. Iames, in his Masse, ministred the sacrament vnto the people vnder both kyndes: They in theyr masse, minister the sacramēt vnto y• people in one kynd only. Saint Iames in his masse, preached and setforth the death of Christ: They, in theyr masse, haue onely a nūber of dum [Page] gestures, and ceremonies, whych they themselfe vnderstand not, & make no maner mētion of Christs death. Saint Iames Masse was full of knowledge: Theyr Masse is full of ignoraunce.

S. Iames masse was full of consolation. Theyr masse is ful of superstition. When S. Iames said Masse, the people resorted to receyue the sacrament. Whē they say Masse, the people resorteth to loke vpon onely, and to beholde the sacramente. And to conclude. S. Iames in his masse, had christes institution: They, in theyr masse, haue welnere nothing els but mannes inuention.

Suche difference ye maye see, betwene S. Iames Masse and theyrs, O that Saint Paul were now alyue, & saw the behauoure, [Page] and order of the prieest, at theyr masse. Thinke ye, that he woulde take it & accompt it, for the Lords supper? When he had espied, but one fault in the holy communion, amongst y• Corinthians, streyght waye he rebuked them, and called them backe to Christes institutiō. Thys (sayth he) I receyued of the Lord, and the same, I gaue ouer, vnto you.

But if he saw the disorder that we haue seene, woulde he not be moued asmuche against vs now, as he was sumtyme, against the Corinthians? wold he not pull vs backe to the institution of Chryst, as he did them? Would he not say vnto vs, did I euer teache you, to minister the holy Communion, in a straunge laugage? did I euer teache you, to receyue the Communion, [Page] priuately to your selfe alone, and so to disdayn, and to despise your bretherne? Did I euer teache you, to minister the Com munion to the people in one kind?

Did I euer teache you, to say Masse, or to receyue the Sacrament for the people? Did I euer teache you, the idle folyes of your cannon? Did I euer teache you, to offer vp the son of God vnto hys Father? Did I euer teach you, an [...] other propitiatorie sacrifice for sin, then that Christe once offered vpō the crosse? Did I euer teach you, to minyster the Lordes supper, wherin the people should nothing els but loke vpon, and beholde your doynges, wythout any kynd of knowledge or conforte? Did I euer teache you, to lyfte the sacrament ouer your head? Did I [Page] euer teach the people, to fall down thereunto, and to worshyp they knowe not what?

Be these the thynges, that I deliuered you? Be these y• thyngs, that I receiued of the Lord? This would Saint Paule say vnto vs, if he were nowe alyue. Thus would he reproue vs, and call vs to the standarde, and originall of the fyrste appointynge of the holy Sacrament.

Oure owne inuentions, and phantasies, wherewyth we had filled the Masse, were so manye, and so grosse, that they quyte couered, and shadowed the death of Christ, and the holye misteryes of our saluation.

Therefore we coulde not truly say, these thinges Paule deliuered vnto vs, or these things Paule [Page] receyued of the Lorde.

Wherefore, good people, and derelye beloued bretherne, for asmuche as we see, there haue [...] great and euident abuses, and errours in the Masse, so plaine and so manifest, that no man, that hath reason, and wyll consyder them, can deny it. Let vs folow the coū sel of S. Paule, let vs returne to the ordinaunce of Christ, vnto the true standard that cannot fail vs.

As it is not in the power of mā, to appoint sacraments: so is it not in the power of man, to alter or chaunge sacramentes. God wyll not be worshipped, after our phā tasies, and therfore, so oftentimes, he chargeth vs, in the scriptures: Non facietis quod bonum videtur in oculis vestris. Ye shall not do that thynge, that semeth good to [Page] you in your owne syght: ye shall not tourne, neyther to the left hād, nor to the ryght: But what thing soeuer I bid you do, that only shal ye do. Your thoughts be not my thoughts, neyther be your wayes my wayes. For as farre as heauen is from the earth, or the east from the west, so farre of, be your thoughtes from my thoughtes, & 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• church, sheweth vs, the wilfulnes of mās hart, after it hath once enterprysed, to presume a lytle agaynste Gods truth, and ordinaunce. Prae [...] scripturas faciunt, vt post, [...] contra scripturas faciunt▪

[Page]Fyrste saith he, they attempte sumwhat besyde the scriptures, to thentēt, 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 [Page]quae [...], & ad fontem non reditur, & caelestis magistri praecepta, non seruātur. 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. Tertulli [...] saith, Haec ratio contra omnen haeresim valet, hoc verū est, quod primum fuit. This reason saith he, is able, to confound al maner he▪ resies. That thing is true, yr was first appointed.

O that our aduersaries, and all they that stand, in the defence of the Masse this day, woulde cō tente them selfe, to be tudged by thys rule.

O that in all the controuersies, that lye betwen vs and thē, they woulde remyt the iudgemente, [Page] 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 y [...]t hath, any good opiniō 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 y [...]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 [Page] [...]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, [Page] [...]ate: I eate nothing. Christ [...]ad me, drink: I drink nothing. Is this, the institucion of Christ? Is this, the Lordes supper? Is this, the right vse, of y• 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 ord [...]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 ho [...]y mysteries: So shall we receyue the fruytes of Chrystes death: So shall we be [...] of Christes bodye and bloud: S [...] [Page] 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• true, and the liuing God▪ 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.

[Page]

A

A [...] of the bread if they be worshipped it is [...]dolatry. 141. they are vn [...]nown of the peo [...].

141. b.

Accidentium substā tia.

65. b

[...]doratiō of yr 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 religiō.

49. b

Apostles knoledge in Mōtanus [...].

109

Apostles churche an infant.

111

Ap [...]l [...]rom Pope to counsel forbod

93

arg [...]mentes gathered of D. Col [...]s wordsagainst [...]he Pope most effec [...].

92

[...] [...] of the [...] [...] ble▪

[...] 147

Argumēt of [...]. [...]

47

Argumēt of D. [...] ▪ very [...], 110. b. of [...] [...] ▪ touching y• church

111. b.

[...] propo [...]ded [...]y Satum, vnpossible [Page] to be proued by the papistes.

4. b

Asseueraciō trew [...] is sufficient prou [...] in the law.

46

Authorities, papists do forge whē they la [...].

41

B

Baptim abused. 126 b. for the dead, & after yr dead, ibidē

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 cōsecrat the church why.

149

Bishop muste were purple sādals why

148. b.

Bohemyshe people vnmercifully delt withall.

85

Bold offer of Sarū,

162

Bound not to dispute.

75

Bread remaineth in the sacramēt.

140

Bread wourshiped, 137. b a new deuis 138. Idolatri.

139. b

Bread sacramentall must be roūd, why

150

Bread sacramentall diuided in three, why.

156

Bu [...]ers & Caluins reasons answered by the Papistes [Page] 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 [...]s euery day.

169. [...]

Christ and his? [...] no infants.

111

Christs flesh honorable. 142. his [...] is to be [...] & eatē in heauen.

143

Christ [...] death applied vnto vs, howe

169. be▪

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 wt hout ge n [...]rall consent.

114

Church can not [...], wh [...].

113

Church mai er

115 b

Church only rule of our faith, papistes say.

117. b

Clok goes trewhow so euer the [...] goes,

117. b

Cole. look D. Cole.

Commaūdemēts of God may not be bro [...]en.

108. b.

Cōmunicatynge for the people by the priest.

168

Communiō refuiers [Page] excommunicated

158. b. 97

Communion vnder one kind howe it began.

114. b

Communion vnder one kind, grea [...] abuse.

81. b

Communion vnder one kynd, by Ephesus counsel.

41

Communion vnder one kynd why.

112 149. b

Communion vnder one kind of no antiquit [...].

86. b

Communion vnder one kind. 1 [...]4. b vn der both [...]. 600 [...] [...] [...]. 67 b. 135 vnder o [...] kind open [...].

135

Communion vnder both [...]. 83. vnder [...] kīd n [...] [...]er allowed [...] ge nerall counsel.

84

Communion [...] both kinds.

6. b.

Communion vnder both kinds.

85. b

Communion geuen to infants. 127. b. to the dead. 128. trem end therof.

129

Communion euery day. 154. b. thrise onday. ibidem.

[...] licensed to Priests by the Pope.

97. b

Conscientia [...].

97. 104 b

Consecratiō is very difficult.

144

Consent general necessarye for reformig y church.

114

Constantie of Papists.

77. b

[...] con̄sel [...] [...]y [...].

83

[...]

91

[...] [Page] openlye againste Christ and all the primitiue churche

6. b.

Consuetudo.

53 b.

Cōtinuans no good ground.

54. b

Corporall must be of fyn linnen, why

149. b

Corpus Christi day began.

138. b

Corrupters of doctors.

63. b.

Councel generall of gretter authoritie with the papistes then the vniuersal ordinaūs of christ

84

Coūsel general, non is to be loo [...]t for.

80. b

Counsell generall aboue the Pope in D. Coles opiniō,

91. b.

Counsel inferiou [...] to the Pope.

93

Counsell is but a resemblaunse of the church.

92. b

Coūsel general what maketh.

89

Coūsel general may aswel be deceiued as particular.

92

Coūsels nothing regardid by the papists for all theyr brags.

96. b

Coūsel general haue erred.

87

Counsel of Cōstans against christ,

6. b

Cranmer asscited to [...]ome, how.

73. b

Croun of a Priest must be shauen, why.

148

Cue of D. Cole.

66. b

Cup is no ceremony lefull to be remoued.

109

Cushion.

58 b

[Page]Custū refuted.

115. b

Custum of scools.

16

Custum.

53. b

Custum.

83. b

D

Darknes most estemed of sum.

123. b

Dea [...]ō preacher.

108

Demāds of D. Cole satisfyed.

39. b

Demur made by D. Cole.

Deuocion increased by vnderstanding the praiers.

71

Deuises of mā.

173. b

Devises of mē may be altered▪

107

[...] papists at not.

13. b. 40

Disorders in ye churh wherbi they oght to be redressed.

121

Disputacion refused

75. 76. b

D. Clemēt [...]et book.

59. b

D. Cole ashamid of his wryting. 35. b. fumish hastie. 37. a scholden.

38

D. Cole against Pig g [...]ius.

88

D. Cole agrieth not with [...].

84. b

D. Cole confesseth papists broght nether script. doct. nor counsels in [...]. Maries tim.

44. b

D. Cole deceyued of the people.

78. b

D. Cole forget of authoritie.

41

D. Cole graunteth h s doctryn new and ours old.

106

D. Cole a lerner.

57

D. cole [...] apes. 100 is nothing [...] for the people.

101

D. Cole not the gret test papist.

91. b

[...]. Cole [...] [Page] both in diuinitie & [...]

[...]

D. Cole vanquished by hys own confession.

48

D. Cole hath non of y• principal groūds to defēd his religiō

14.

D. Coles demandes satisfied.

39. b

D. Col [...] lowd lye.

50

D. Coles redines at his cue.

66 b

D. Coles substātiall argument.

110. b

D. Oglethorps reading.

62

D. Smithz redig.

61

Doctors alledged bi D. Cole notwtstanding his recog.

105

D. nams empty.

82 b

D. old ar a good balanse of controuer sies▪

82

Doctryn & reasōs of the Protestantes [...]hyldish.

146. b

Doctrin of the prote stāts in doubt how

74

Doctrin of y• papists new & ours old.

106

[...] of y• papists

74. b

E

Eatīg & wourshipīg of christs bodi, both is in one place.

143

Ecclesiā apostolicam papists brag they are.

79. b

Emperour vnder y• Pope. why.

112

Emperour vnder y• Pope as y• mo [...]e vnder the sun.

147

Ephesus counsel forged.

41

Ephesusgeneral co [...] seler [...]ed. 87. that it was generall.

88

Errors of y• churche how they shalbe re formed.

116. 117. 121

Euidēs papisis haue non to shew, tha [...] is [...].

55. b

F

[Page]Facere in the words of y• supper signifieth to sacrifice, why.

150

Faith altered vp the papists.

77

Faith [...] [...] to saluation.

146

Fals light vsed by D. Cole.

35. b

Fig leaues.

98

Fifteen hūdred yers

106.

Forgers of authorities a [...] y• papists.

41

[...] of sound [...]. [...].

12. b. 38

Futur tens fayrest shew of D. Coles lernig.

43.

G

[...] against trā substant.

18

Gelasius mistakē bi Sarum. 62. b. [...] expounded by papists.

64. b

Gelasius touchyn [...] the cup.

109. b

Gospell of Christ abused.

126

Gregory against [...] niuersal [...].

110▪

Gregorie Bishop of Rome opinion of y• vniuersal [...].

47 b. 49. 50

Gregori B. of rome opinion of the supremacie.

15.

Groundes to build soūd doctryn vpon ar iiii.

12 b 38.

H.

Hand burnt with a torch.

73. b

[...] to receiue the sacrament for an other.

169

[...] isit not to receiue vnder both kinds D. Cole cō fesseth.

83. b

Heresy horrible.

85

Headvniuersal of the church no wher for y• space of 600. yers after Christ.

50

Holiest things ma [...] be abused.

126

Hol [...] water must the people be sprinkled withall, why.

149

[Page]Hossius a maker of he [...]esie,

85. b

Host must be round why,

150

I

Iames said masse at at Hierusalē

170. b

Idolatry if bread remain in the sacrament

139. b

Iewel subscribed.

77

Ignoranse, hate of light, power of darknes.

71. b

Ignoranse cause of trew deuociō.

70. b

mother of al errors

70. b

Image must be in the churche, why

113

Image inchurch forbodden.

97

Indiuiduum [...]agum

165

I [...]fāt, was y• church in thapostles tim.

106. b. 111.

Infant is the primitiue church.

60

Infants receiue the communion

127. b

Innouacion papists make none now, because all things ar altered to their hands.

80

Instant what.

51

Intent in consecracion.

145

Innouacion how it oght to be made.

52

Inuencions of man

173. [...]

Iudge in a mans ow [...] cause vnlawfull.

81

L

Lāgage one, to pray in, through all nations, why.

148

Languag [...] straunge must be vsed in the [Page] church, why.

149

Language straunge in the church, why

111. b. 113. b

Lāguage vnknown in the churche.

133.

Latera [...] counsel author of the word of transubstant.

436

Latin [...]ūg, sermo Italum.

68. b

Law only defēce for papistes.

45. b

Law vsed bp the papistes was nether according to diuine tie nor humanitie.

73

Legendes reding against the counsell of Carthage.

97. b.

[...] is a faulte with D. Cole.

103. b

Light hated of sum.

123. b

[...] of apes.

100

[...]yon [...] like ignorant people.

71. b

M

Manicheus errour.

109

Marcionistes error, on to receyue for an other.

169

Mariage of priests.

81. b

Maried man maye be no priest, why

112. b

Masse priuat.

67

Masse priuat fit to be vsed, why.

112

Masse priuate was non in the church for y• space of.

600

yeres after Christ 152. in no aunciēt doctors.

155

Masse cā not be priuate.

167, b

Masse book against priuate masse.

155

Masses errour confessed [Page] by Pighius

81. b.

Masse consisteth of four parts. 130. it is sautie by the pa pists [...]. 131 hath [...]ani abuses.

ibidem.

Masse nothing cō fortable to the hea rers.

134

Masse of a priest y• [...] a concu [...]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 questiō leful to be rested on. 14. b. holden by Gregory.

15. b

Negatiue impossible to be proued.

98

Negatiue, cā no law driue a mā to proue.

40. b

Non [...]uit.

56

Nullum tempus praescribit regi.

54. b

O

Obstinate parson who.

13. 39. b

Ordinaūces of god maye not be altered. 107. deuysed by men maye be chaunged.

ibidem

Organs must be in [Page] the churche, why.

113. b

Originall synne in our [...]ady.

97

P

Papistes [...]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 secū dum quid ad simpliciter.

[...]

Pardons authoritie whens.

119

Patriarches iii. t [...] rule y• church.

96. b

Peter said masse at [...]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 Mithri [...]ates.

166

[...] stamping

56. b

Pope hath power ouer both swards why.

148. b

[Page]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• sun and mone.

147. b

Pope aboue the co [...] 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 h [...] dred yeres.

52. b

Praiers in y• church must be in Hebrue, Griek, or Latin, why▪

149

Praiers in a straūge 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 [Page] 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 infāt.

60

Priuat masse.

67

Protestants haue no lerning.

41. b

pr [...]testants doctrin light and chyldish

146. b

Protestants reasōs sound.

150. b

Proufssufficient are deduced out of on of the four principall groūds 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• 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 [Page] vsed by the papistes howe then also haue ben answered.

44. b

Rec [...]gnizans.

60

Recognizans is D. Coles clook. 98. b. [...]orbids him not to dispute. 99. nor to alledge approued doctours.

99. b

Rēcognizans 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 m [...]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 serino [...]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 abus [...]d.

126. 127.

Sacrament must [...] [...] with cō dici [...]n, si ille consecrauerit.

145. [...]

Sacrament wourshiping perillous

144

Sacramēt vnder on kind, wh [...].

112

Sacrament [...] for an other, is heresie.

169

[Page]Sacramēts may nether appointed nor altered by man.

173

Sacrament, look cō munion.

Sacrifice of Christe dayly.

169. b

Sacriledge after [...]e lasius opinion.

86

S. George a hors bak.

66. b

Sandals of Purple must a Bishop wer why.

148. b

Sarum burdened wt subscripcio [...].

78

Sarum mistaks [...]e lasius perilously.

62. b

Sarūs reading.

60 b

Scholers froward & peruers.

58

Scripturs reding.

71

Scripture wresters.

64. b

Scripturs [...]ā not e [...].

115. b

Scripture no defens for Papistes bu [...] only law.

45. b

Scripturs councels nor Doctors haue the Papistes any.

6

Scripturs onli to be [...]ed in the churche

97

Serpent abused.

126

Seruice of y• churche in comun know [...] tung.

68

Simon [...] can not the Pope commit if he would. why.

113

Sir [...]es.

59

S [...]tterer both in diuinitye & also in logi [...] is d. Cole.

42

Sophisticacion a secundū quid ad simpliciter.

11 [...]

Sophisticacion à nō causa vt causa.

42. b

Stamping of Pōpie

56. b

[Page] Statuimus, abrogamus.

66

Steuen Gardiners reading. 61. b. corrupting of doctors 64. falsifiyng of Ge lasius.

65

Stratagem of Mithridates.

166

Substantia accidentiū

65. b

Substantia, subiectum & accidēs, vnknown of the people.

141

Supremacye attēpted by the Bishop of Constātinople.

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 [...]. Coles makīg.

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 [...]yrste hard of.

43. b

Transubstantiation ouerthrown.

18

Treuth puts custum to sylens.

53. b

Treuth refused of sū in all ages.

123. b

Treuth vttered at vn [Page] ware by D. Cole and Westō.

44 b

Trident counsell.

81

Tung known in the church.

68

Tūg known to pray in, no ceremonye to be chaunge▪

109. b

Tūg vnknown miet to be vsed, why.

111 b. 113. b

Tung straūge in the Tchurch.

108

Tung straūge must be vsed, why.

149

Tung vnknown in y• church.

133

Tung one in all nations to praye in, why.

148

V

Va [...]ts of the papists of theyr doctours.

167

Verò for verè a sore error.

63

Vnderstanding of y• praiers.

70. b

Vniuersal bishop.

47

Vniuersall bishop against gospel and old canons.

110 [...]

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▪

176

Zeal for the people hath D. Cole no [...]

101

FINIS.

¶ Faultes escaped in the printing.

[Page]

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 coū 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▪ 3. rede yours. fol. 40. line. 13. rede should. fol. 5 [...] line. 2. rede negatiue fol. 53. line. 7. rede graunt. fol. 55. line. 3. rede to be. fol. 56. [...]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▪ rede to be broken, line. 14. rede so were, fol. 116. line. rede. id esse. fol. 118. line. 15. rede triacle.

FINIS.

[Page]

Information about this book

Title statement

The true copies of the letters betwene the reuerend father in God Iohn Bisshop of Sarum and D. Cole vpon occasion of a sermon that the said Bishop preached before the Quenes Maiestie, and hir most honorable Counsel. 1560. Set forthe and allowed, according to the order appointed in the Quenes Maiesties iniunctions. Cum gratia & priuilegio Regiæ Maiestatis per septennium.

Jewel, John, 1522-1571.

Edition statement

1560

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2003-01 (EEBO-TCP Phase 1).

ID [DLPS]

A04482

ID [STC]

STC 14613

ID [STC]

ESTC S107807

ID [EEBO-CITATION]

99843502

ID [PROQUEST]

99843502

ID [VID]

8241

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Series

Early English books online.

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(EEBO-TCP ; phase 1, no. A04482)

Transcribed from: (Early English Books Online ; image set 8241)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1314:01)

Source

— The true copies of the letters betwene the reuerend father in God Iohn Bisshop of Sarum and D. Cole vpon occasion of a sermon that the said Bishop preached before the Quenes Maiestie, and hir most honorable Counsel. 1560. Set forthe and allowed, according to the order appointed in the Quenes Maiesties iniunctions. Cum gratia & priuilegio Regiæ Maiestatis per septennium., Jewel, John, 1522-1571., Cole, Henry, 1500?-1580. aut.

Extent

[2], 177, [9] leaves

Printed by John Day,. [London :: 1560?]. (Imprint from STC.) (Signatures: A-Z ² A⁴.) ("The copie of a sermon pronounced by the Byshop of Salisburie at Paules Crosse, the second Sondaye before Ester in the yere of our Lord. 1560" has divisional title; foliation and register are continuous.) (Reproduction of the original in Cambridge University Library.)

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