kepe it in their chests nor that it shulde be sent home to new maryed men and wemen to be receyued in seuerall nor that it shuld be ministred to babes and infa◅tes that knewe not what it ment nor that Inchaunters or Necromansers shoulde therby auaunt their detestable practises nor y t men shoulde therby discharg them selues from slaunder nor that it shuld be hanged before mens brestes and caried about as a shielde against the Deuel nor that it should be ministred vnto dead men or women ◅losed vp in theyr mouthes layd with them in theyr graues But y t such as bare the name of Chryst trusted to be saued by his bloude shoulde communicate together solace them selues in the remembraunce of his death This Christ himselfe hath instructed vs ▪ do this he saith in remembraunce of me Thys is the very true lawfull vse of the holy Communion of Christes body and bloud and all others are abuses We se therefore that albeit the sacrament be an holy thinge and an heauenly mistery yet that notwithstanding it may many waies be abused But what nede we so manye proues in a thinge that is so euident Saint Paule hymselfe saw the abuses thereof in his tyme. S. Paule hymself euen in the beginnyng of the Churche wythin forty yeares after Christes death withnesseth that euen then there were abuses crept into y ◠sacramēt and therfore repro◅eth the Corinthians And for redresse therof calleth them backe to the example fyrste institution of Christ. That same selfe thyng sayth he that I receyued of the Lord that I delyuered vnto you in suche sort as I had receyued it Let that be a paterne for you to folow Summe man perhappes wil heare reply notwithstanding the sacrament in it self either through the wickednes or through y e foly of man may be and haue benabused yet neyther was there euer nor can there be any such abuse in the masse For it standeth of foure special parts godly doctrine godly consecration godly receyuinge of the sacrament and godly prayers In conclusion it is so heauenly so godly a thing that no foly or wickednes can enter into it These thinges good brethern I know haue ben oftē times spoken out of such places as this is stoutly auoutched in your hearing And therfore after that the masse had ben once abolished by y ◠noble prince of godly memory kind Edward the sixt the next prince for that she knew none other religion aud thought well of y e thyng that she had ben so lōg trained in would nedes haue it put in vre again through all her dominions it was forthwith restored in lyke māner in all points as it had ben vsed before without any kynde of alteratiō or chaung as I beleue that theyr verye doinges therein might stand for proufe sufficient that neyther the masse it selfe nor any parsel or point therof had euer ben abused But alas what if they that most of all other defend the masse thēselues fynd faultes and abuses in y e masse Mark I pray you what I say what if the very mainteyners and proctours of the masse confesse plainly vnto the worlde in theyr bokes openly printed set abrode y t there haue ben be abuses errours in the Masse Albertus Pigghius the greatest piller of that parte in a litle trea◅ise that he writeth of the Masse hath these wordes Quod si qui abusus in rem sacratissimam saluberrimam irrepserunt vt irrepsisse plerosque non diffitemur scimus ad quem ad quos pertineat eosdem corrigere That is to say if there haue certein abuses crepte into y ◠holy and holsom thing that is the Masse as I graunt there haue crept in very manye yet we know to what man men the redresse thereof doth apperteine Here Pigg◅ius graunteth simply wythout colour that diuerse abuses haue at sundry tymes priuily crept into y ◠Masse And yet I beleue he was no such enemy to the cause that he would euer haue graūted somuch specially against y e same self thyng that he defended vnlesse he had knowen it perfectly to be true It any man doubt of this man Albertus Pigghius and knowe not hys authority nor what he was let hym vnderstand y t when I speake of him I speake of all for thys is he that all the rest haue chosen to follow as their captain The greatest learned mā as it is supposed and as he hymselfe thought that ◅uer wrote in y ◠quarrell He hath founde out errours and abuses in the masse and is not abashed opēly to confesse the same Of these errours I haue intended sumwhat to intreate at thys tyme not of all for that would be an infinite labour but of so many and so ta◅eforth as the tyme shal suffer me I wyll not here enter to speake eyther of transubstātiation either of the real presence eyther of y ◠sacrifice eyther of the comen sale or vtteraunce eyther of the superstitious ceremonies of the Masse which are for the most parte both verie vayne and also in maner wythout number Of these thinges I am content to disaduauntage myselfe at thys tyme and bryefly to touche two or thre pointes as of the latin tong wherin commenly the masse hath ben vsed of the Communion vnder one kynd of the Canon of the adoration of the sacramente and of the priuate masse And of these things I intēd to speak although not so largely and with so manye words as y ◠cause would require yet by Goddes grace so simply so truely that who so will be moued with truth or reason shal sone perceiue there hath ben abuses in the Masse And if there were but one of these abuses in it yet were it worthy to be spoken of and to be amēded But if we shall plainly see with our eyes that all the er rours disorders besyde a great number els whyche I wyllingly passe by haue ben in the masse O good bretherne let vs not then thinke that so many godly men in these our dayes haue spokēagainst it without cause First as touching y ◠vnknow◅n and straung tong y t hath ben vsed in the Masse S. Paules counsel and commaundement is in generall that what so euer is done or sayd in the congregation shoulde so be done and sayd that the hearets may haue confort thereby yelde thankes vnto God and saye Amen But the same saint Paul saith if thou make thy prayer in y ◠congregation with thy spirite or noyce of a straung wordes howe shal the vnlearned man thereunto saye Amen For he knoweth not what thou sayest For not withstādig thy praier perhappes be good pet hath the other no cōfort or profit by it And therefore he saith ▪ farther I had leuer vtter fyue words in the congregation wyth vnderstanding of my meaning so that the reast may haue instructiō therby then ten thousand wordes in a straunge knowen tong Saint
y â— matter you did the like your self For in Quene Maries time you subscribeâ—… to the Articles sum of theÌ„ we are entred to talk in to your no lesse blame theÌ„ mine There be in the Town that both saw you subscribe and can bring forth your hand To this and som parte of the â—…te article you shal be answered in the end of this writing as I before said What nedeth so 〈◊〉 of one thing this serâ—…th you to seâ—… to â—…ay 〈◊〉 much â–ª I graunt Such fond excuses meÌ„ lay how trew let other iudg You forget your self I say not thus pardie loke berter in the place Then begin if you think y â— time will serue or put it ouer till another time All these be but wordes often repeated and answered alredy â—…ede the place again I say not so theÌ„ you shall se lesse cause to complain You say the councel at CoÌ„stance opely promoued against Christ hym self wherin I praye you bicause the fathers there 〈◊〉 who sayth it is of necessitie to receaue vnder both kinds that the approued custome of the Church is Sacriledg to be taken for an Heretik and 〈◊〉 no heretik but in a wrong opinion Then bilike you can bring in sum Texte where Christ commauÌ„ded it should not be receiued but vnder both kinds which you can neuer do So is your reporte of this councel very â—…aunderous still â—…eed 4. Canonem Concilij Constantiensis You ground your prouf vpon Pighius â—…rour For Pighius â—…oldeth the CouÌ„cell of Ephesus was generall which the couÌ„cell of Calcedon denieth So y â— I merueil much herein of you that you alledg that for a Councel which hath no place in y â— Boke of Councelles Wherin doth Pighius proue y â— CouÌ„celles of Constance and Basill to haue erred Mary bicause they decried y â— generall Councell to be aboue the Pope If ye take these two CouÌ„celles to haue erred in this pointe you are a greater Papist then I am for I holde herin rather w t Gerson I trow this be one place that you wrote not your self Yet I â—…keÌ„ no errour proued in any geuerall CouÌ„cell by that you haue said To this I haue answered alredy to you I haue answered to this alredy what order of disputation dischargeth you of prouf yet remember I came not to dispute but to be taught Yf you refuse to enstruct me onleâ—… I bring sum prouf of my parte you bid me to my cost You bid me to a feaste â–ª where while I shoulde take on me to proue your doctrin naught I were like â—…orfeit my Recognisaunce whiche you guilfully allure me vnto God wot I passe litle in these matters what the poore selie soules diem of my doinges Wherin you haue no cause to complain sith they be ediâ—…etd toward you Wise men I doubt not see what iust cause I haue to doo as I do You wold beare folke in hand that they that agree not in doctrine wyth you are not the Quenes frendeâ—… which you gather by your own side in Quene Maries raigne but I neuer brake amitie with any man for discent in religion I keape still mine olde frendes be theyâ—… Religion good or bad As though mine affectioÌ„ only caused me to disceÌ„t from you in religioÌ„ Which argument maye serue you happely in Rhetorik but no wher els I wene This place is aboue answered NOw forasmuch as you make this a great foundation against vs that we varie from y â— Primitiue Church and therby make y â— simple soules wene that we were in the wronge side here I pray you shew your opinion wether we are bounde to doo all thinges whyche we finde by sufficient authority were in vre in y â— Primitiue Church And bicause you shall not be herein squemish I shall here begin to shew you mine I am of the opinion that the CouÌ„cell of ConstaÌ„ce was in this matter I think it an errour I am bound to do as y â— Primitiue Church did where the Churche customably vsed the contrarie I â—…eken an â—…raÌ„ple no bond I deny not but those examples were to be folowed not to be broken at euery mans will and pleasure vntil by commeÌ„ assent othâ—…r order were takeÌ„ But if you seke olde writers and finde me that the Churche these sire huÌ„dred yeres obserued noâ—… many thigs which were practised and accompted for good holesunâ—… and holy in the Primitiue Church and therby dieme vs in errour this were a wrong iudgmeÌ„t For the church of Christ hath his childhode his manhod and his hoorheares and as that that is miet for aman in one age is vnmiet in another So were many thigs miet requisite necessarie in the primitiue church which in our daies were like to do more harâ—… then good This is no new deuised phantasie but vttered xi C. yeres agoo by Saint Ambrose without reproche I shewed you red you the place at â—…estminster as you may remember and it were to long to make rehersall of his wordes here We might by taking the contrarie opinion herein be lede to think we ought to receiue the SacrameÌ„t euermore after Supper not fasting But S. Augustin saith that Christ left this to his church to take order how and in what sort his Sacramets should be receiued and vsed wherein he saith it is a meruelous insolent kind of madnes to misâ—…ike y â— which is receiued in the Church where y t custoÌ„ is not against any commaundement in the Scripture S. Peter â—…aused as Damâ—… sus saith a commaundement to be giueÌ„ that no woman should cum bare faced to the Church S. Clement toke order that the Clergie should haue all thinges in common and to line together as in the late refourmed order of sainct Benâ—…tes Monkes dothe most godly appear And not many yeres since the saide order in all Cathedrall churches was obserued Yet I wene it wer an errour to hold of necessitie it should be so still or to say y t Church were in errour bicause it hath suffred a contrary custome to criep in Then if y â— custom of y t church may break y â— was in the Primitiue church coÌ„maunded it is lesse offence to leaue vndone y â— was at y t beginning practised no coÌ„maundement geuen for other to folow the same Thus much I thought to put you in remembrance of for such matters as you thouch in the 17. 42. 43. noÌ„bers 8. Aprilis Henricus Cole ⧠A Letter sent from the Bishoppe of Sarum to doctour Cole wherin he requireth of him a true and a full Copie of the former answer I Understand by the reporte of diâ—…ers that ap pearinge of late before y â— Quenes Maiesties visitours at Lambeth and beyng there demaunded of a Letter that was then abroade in your name as aunswere vnto me whether ye woulde acknowledge thesame as your owne or no and so much the more for that ye had vsed the matter vnder couert and sent your copies abrod into al
places euen into mine own dioces yet not vnto me therby to discredit me in corners at my â—…irst cuming wherof I haue the greater cause to complain of your doynges ye made answere not onlye that it was your own but also y â— it was much abridged that y â— 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 y t would gladly haue our doinges to the print and so published these shal be to desire you for the bettering of your own cause to send me your own copie ful and large as ye say ye gaue it out at y e first y t 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 expeditioÌ„ for I mean plainly therfore haue caused the print to staie vpon your answere Thus I bid you farwell From Shireburn y e xxii of July An. 1560. Io. Sarum VNto this Letter D. Cole beynge bisides by messenger â—…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 THere came to my haÌ„bs 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 writteÌ„ vnto me it was sent priuely abroad vnto others and not to me For I thought y â— you being a maÌ„ of this age credit would not haue bene ashamed of your own writinges or would haue concealed them froÌ„ him to whom you had directed theÌ„ or haue soght for a false light to set forth your matters in as MarchauÌ„tes sumtimes vse to do y â— better to vtter their sorie wares Moreouer I saw y t your words throughout were heaped vp with tauntes scornes and were somwhat to much steined with cholar to haue proceded froÌ„ a sober graue man as I euer toke you to be Thus being vncerteine of the trueth herein after I had sent ofteÌ„times to you to know whether you would auouch it for your own or no could neuer get word froÌ„ you by reason y â— you shifted your self would not be fouÌ„d 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 froÌ„ you hauing no 〈◊〉 continuaunce in the Citie to staye the vntrue reportes which I herd werscattered by suÌ„ of your freÌ„ds 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 y t of very purpose that your reader might see your answer but not see what it was wherunto you answered Therefore I haue ioyned my sayinges your simply plainly both together without coulour or shadow that the indiffereÌ„t reader may haue all before his eyes and 〈◊〉 be y â— 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 sufficieÌ„t 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 ansâ—… 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 â— Rueles of Rhetorik I sie you begin to 〈◊〉 and to enflame all your affections euen at the first Sobernes were much fitter for a doctor But your heats be such y t your freÌ„des haue shewed me you must be born w tal I neither discouer nor couer any vntrueth in my writing but as you know only vtter y â— 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 takeÌ„ 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 countenaunce as though ye lackt nothig And so I grauÌ„t 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 â— will beleue you Nowbeit the pretence of a learner may kepe your credite for a while saue you froÌ„ 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 theÌ„ to learn God send vs both humbleâ—…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 â—…ncient generall Councell or els sum â—…llowed example of y ◠〈◊〉 church For these are good groundes to builde 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 â—… 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 boâ—…d This shadow wil serue well before your â—…endes that will wink when you bid them
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 y t doetrine into doubt which I knew to be established by gods word by sufficient authority thronghout this â—…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 CouÌ„celles as true it is bicause ye haue none to alledge But you woulde make men beleue ye dare not alledg theÌ„ bicause ye stand bound in Recognisaunce to y â— coÌ„trary 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 oâ—… all purpose it had bene more for your credit if ye would haue done it out ofhand But forasmuche as y e fairest shew of your learning haÌ„geth on the futurtens standeth only vpoÌ„ promis I trust you will bring forth your olde Doctours and Councels and perfurme this bothe together whiche wil be ye know when The trueth of our Doctrine against traÌ„substantiation was proued sufficiently and well allowed before your doctrine with transubstantiation was euer heard of For you are not able to shewe me 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 snfficieÌ„t allegatioÌ„ as I haue proâ—…sed very wel coÌ„teÌ„t to yelde vnto you ¶ Cole THat you are required that you refuse make large offer to no purpose The reply Sarum â–ª 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 suÌ„time when you wer in place Scriptures Doctors CouÌ„celles 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 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 RecognisaÌ„ce This I beleue passed you vnwares and not of purpose â–ª As your Proloquâ—…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 Virâ—… 〈◊〉 conuenimus hûc holdiè disputaturi contra horribilem illam Haeresim de veritate Corporis Sanguinis 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 secuÌ„dum legem c. Yoâ—… 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 YOur whole practise and the order of your doiuges for sixe yeres together hath proued it sufficiently And besides y t a Bishop of yours euen in that tune sittyng in iudgement vpon a pore man in a case of ReligioÌ„ and hearing him alledge the Scripturs and other authorities for him self rounded a geutlemaÌ„ 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 agaiÌ„st them with the Law ¶ Sarum FOr as truly as God is God if ye would haue vouchsaued to folow eyther the Scriptures or the â—…ncient Doctours or the Coâ—…celles ye wolde neuer haue restored again eyther y â— suppremacie of Rome after it was once abolished or the priuate Masse or y â— communion vnder one kynd c. ¶ Cole 〈◊〉 and bold asseâ—…eration maketh no proâ—… in the Law The Reply Sarum TRue and ernest asseueration maketh a proufe sufficient in y â— law as loÌ„g as â—…e haue nothinge to the contrarie as in ded ye haue not nor neuer shall haue But w tout 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 marâ—…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 asseueratioÌ„ ye should haue shewed by what scriptures by what CouÌ„celles or by what doctours ye restored these thinges again ¶ Sarum IT greaueth you that I should rest vpoÌ„ the negatiue and so put you to your proufes Wherin notwithstandinge ye alledg against methe custom of y â— 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 AbrahaÌ„ neuer did And again when be answered them in y e 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 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 Yâ—… y â— eraÌ„ples
the Scriptures nor obedience vnto sound doctrine is to be weyed in y â— 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 ChalcedoÌ„ 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 these wordes Sanctissimae Domino amantissimae vniuersalli Synodo congregatae in Epheso metro poli To the holy beloued vnto the Lord y â— vniuersal couÌ„cel 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 reaâ—… ye the olde father Liberatus that was Archidiaconê° CarthaginieÌ„â—â— and liued vnder â—…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 Eutyches tanquam iudicaÌ„di 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 couÌ„cel 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 â—…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 laâ—… yeares at Constance and â—…asile â–ª whereas Popâ—… John and Popâ—…â—…ugenius wer deposed he sayth plainly that they decreed both against reason and against nature and against all eramples of antiquity and also agaynst the worde of God And yet both thesâ—… 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 couÌ„cels 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 froÌ„ your selfe alone Ye take exception before with y t I alledged the couÌ„cell of Basil sent me worde that no such thing could be found But 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 GersoÌ„ as ye saye ye do marke howe the chiefe piller of your buildinge begynnes to shake If the Pope be head of y â— church as ye say and the councell be but Ecclesia representatiua that is a resemblance of the churche as your Canonistes and schole men saye â–ª howe â—…an it be but y â— Pope by your own saying whether Gerson wyl ornyll must â—…des be head of the councell for he that is head of the whole must also be head of y â— part onlesse perhappes ye will saye the parte is greater then the whole Of these grauntes of yours there foloweth consequentlye great â—…conuenience against your selfe ye say The pope is not aboue the councell Ergo. May som other maÌ„ say â–ª He is muche lesse aboue the hole church Again The Pope is not aboue the church Ergo. He is not head of the church 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 couÌ„cell there is euermore deuolucioÌ„ made to y â— Pope as vnto him y t 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 commauÌ„ded there should no appeale be made from the Pope to any councell Haue ye forgotten that the last general councel holden at TrideÌ„t concluded thus at the cude Salua semper in omnibus Sedis Apostolâ—…cae authoritate as confessing opeÌ„ly that they toke the Pope to be aboue the councel Haue ye forgotten that youre own doctoures say Papa est foâ—… 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 forgotteÌ„ 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 discipulus supra magistruÌ„ 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 y t Pope shal be 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 praesuleÌ„ 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 the doinges of our subiectes are iudged by vs but our doinges are iudged onely by God Haue ye forgotten y t your schole men say Papa habet ius infragabile de quo non licet
sufficiently discharged by the lawe of impossibility For as ye sayd opeÌ„ly at Westminster and once agayne I put you in remembraunce of the same because it is your own law it is impossible to proue a negatiue All your helpe is in the shadow pretence of learning wherby it appeareth well ye flye disputation â—…e were best to get some better cloke to hyde you vnder for these be but fyg leaues and couer not your shame â—… Sarum I Proteste before God brynge me but one sufficient sentence or authoritye in the matters I haue required and afterwarde I will gently and quyâ—…tly conferre with you farther at youre pleasurs Wherfore forasmuch as it is Gods cause if ye meane simply deale â—…mply betray not your right if ye may saue it by speaking one worde ¶ Cole IF ye refuse to enstruct me vnlâ—…sse I bring somâ—… proufe of my part ye bid me to my coste Ye bit â—…e to a â—…east where whil I should take on me to proue your doctryn naught I were lyke to forâ—…eit my recognisance whiche ye guylefullye allute me vnto Thereply Sarum YE hyde your selfe vnder youre Recognisaunce and thinke ye walke inuisible as the Oystriche wheÌ„ he hath once touched his head vnder a little bough though the rest of his body whiche is great large stande open and vncouered yet he thinketh no man can espâ—… him Although ye be sanded set a ground yet ye kepe vp the sail stil as if ye had water at your will â—…e say ye may not dispute lest ye should forfeit your recognisauÌ„ce I would wysh you to remeÌ„ber your selfe and to let the people vnderstand the trueth â—…e knowe ye are not bound in Recognisaunce for disputinge with any man but for that being required to disputacions by the Quenes most honorable councell the place appointed great and worthy audience assembled to y â— same ye gaue ouer as ye know vpon the sudden and would not dispute at al. And therfore for your disobedieÌ„ce tonteÌ„pâ—… ye were bound in recognisance But I pray you were ye thus bound in Quene Maries tyme â—…o as well as now Or if ye were not bounde how happened it that ye neuer durst alledg one auncieÌ„t doctor in these matters al y t while Remember your own wordes 〈◊〉 said a little before that ye brought more theÌ„ we were able to answer notwithstandinge it were as ye sayd nor Scriptures nor couÌ„cels nor doctours And farther I pray you were all y â— rest of the doctours of your syde Pighius Eckius Hofmasterus BuÌ„derius c. bouÌ„d in Recognisaunce aswel as ye Or if they were not bound why were they sodeinty of theyr doctoures that in these matters they coulde neuer vouchsaue to alledge one Loke better vpon your Recognisaunce I can not beleue ye should be so free to scoâ—…e to scorne more then eyther diuinitye or good humanitye woulde beare wythall and onely be forbydden to do that thyng which of al good reason ye ought most to do Or y â— ye shoulde be restrained from the alledginge ofs Augustin S. Hierome s. Ambrose S. Chrisostom s. Basil. c. and haue a priueledge only to alledge Aristotle Horace y â— decrees the decretales the Glose Gerson Driedo Royard Tapper suche meÌ„ as I neuer could haue thoght had been canonized and allowed for doctours of the church Augustus Cesar on a tyme as he was passing through Rome saw certain straung women luling apes whelpes in theyr armes what sayd he haue the women of these countries none other childreÌ„ So may I saye vnto you that make so much of GersoÌ„ Driedo Royard Tapper haue y t learned meÌ„ ofyour syde none other doctors for alas these that ye alledge are scarcelye worthy to bee allowed amongest the blacke garde Hilarus sayeth vnto the Arrians Cedo aliud EuaÌ„geliuÌ„ shewe me sume other gospel for this that ye bringe helpeth you not EueÌ„ so wil I say to you Cedo alios doctores shew me sum other doctoures for these that ye bringe are not worthy the hearing I hoyed ye would haue cume in wyth sum fresher bande It must nedes be sum myserable cause that can find no better Patrones to cleaue vnto I know it was not for lacke of good will of your part ye would haue brought other doctours if ye could haue found them ¶ Sarum THe people must needes thinke â—…m what of your silence and mistrust your doctrine if it shall appeare to haue no manner of ground neither of y â— counsels nor of the doctours nor of the Scriptures nor any one allowed exaÌ„ple of the Primitiue church to stand vpon And so your fyftene huÌ„dred yeres whith the consent of antiquity and geneâ—…ality shall come to nothing ¶ Cole GOd wote I passe little in these matters what the pore sely soules deme of my doings Wherin ye haue no cause to complain syth they ve edified towardes you Wyse men I doubt not see what iust cause I haue to do as I do The Reply Sarum NOwe God wote then are the pore sely soules litle beholden to you that haue been so long and so worshipfully maintained by the sweat of theyr browes and nowe seyng them as ye say deceyued perish before your eyes ye caÌ„ hold your peace and let al alone Saint Paule sayd Quis infirmatur ego non infirmor quis offenditur ego non vror Cupio Anathema esse à Christo pro fratribus meâ—…s And so would ye say to ifye were so sure of y â— matter as s. Paul was or if ye had the spirite of S. Paul Wise men ye say know that ye haue iuste cause to doe as ye doe Doubtlesse for he y t can fynde nothinge to saye hath a reasonable cause to holde his peace And yet I thinke a meane wise man may see y t by y â— vertue of your recognisaunce ye might as well haue aliedged s. Augustin s. Hierom as Royard Tapper But ye know the matter is such that if ye once cum to allegations whatsoeuer ye say it will be the worse As for my part so that both the wyse the vn wyse may see your errours and howe litle ye haue to say for your selfe I passe not greatlye whether yeconfesse the same by speking or by holding your peace For qui tacet consentire videtur as ye youre selfe are wont to â—…ay O master doctour deale simply in gods causes say ye haue doctours when ye haue them in dede when ye haue theÌ„ not neuer lay the fault in your Recognisaunce ¶ Sarum WHere ye saye I am not altogether wythout enemies I assure you who soeuer he be that is enemie vnto me I for my part am enemy vnto no maÌ„ but onâ—…ly wyshe that gods trueth maye beknowen of all men But he that is enemy vnto me in this behalfe I feare me is enemy vnto sum other whoÌ„ be would be loth to name ¶ Cole YE woulde beare â—…olke in hanbe that they
and crieth vnto them Sursum corda Lift vp your heartes according to y â— doctrin of s. Paule 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 â— be aboue where as Christ is sittinge at the right hand of his father And again Nostra 〈◊〉 est in coelis vnde Saluatorem expectamus Our conuersation or dwelling is in heauen from whence we loke for our 〈◊〉 Therfore S. Augustine speake the wordes y t 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. ChrisostoÌ„ 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 graculoruÌ„ est haec meÌ„sa That is to saye Where soeuer is the carcase there be the Egles The carcase is Christes bodye vs he calleth the Egles to declare that whosoeuer wil approche neare to that bodye must geat a lofte For this is a banket for Egles y â— soare a high not for Iayes y t 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 magnum stratum ibi accipiamus ab eo sursum caliceÌ„ 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 secundum terram te quaerere debemus si volumus inuenire We maye not leke for the neither vpon y e earth nor in y t earth nor about y e earth if we list to find y t. And to coÌ„clude 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 â— bodye of Christ. Thus may we also worship it safely and without perill But to geue Goddes honor to y â— sacrament is a thing both latelye brought into y â— churche vnknown straunge to the auncieÌ„t 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 not to coÌ„secrate what if he leaue out of the words of consecration neuer speake theÌ„ as it is known that sum priests haue done manye yeares together Or what if the priest haue no intentioÌ„ or mynd to consecrate what case standeth the pore people theÌ„ in Or what thing is it that they worshyp Chrystes body cannot be there without coÌ„secration Consecration there can be none as they them selues haue taught if there misse ether pronuÌ„tiation an vtteraunce of y e words or elles purpose to coÌ„secrate intenton And howe can the people know w t what intentioÌ„ or mynd y priest goth to the masse Or whether he hath duly pronounced the wordes Or whether he hath coÌ„secrated or no And knowinge none of these things which in very dede is not possible for theÌ„ to know how can they be wel assured y t it is the body of Christ y t the priest holdeth vp wherunto they fall downe geue godly honor Thus by theyr own learniÌ„g y e people must nedes stand stil in doubt neâ—…er knowe certeÌ„li what they worship O good people think not y t I imagin these things of my self Our own aduer saries y t 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 y e sentences taketh vp the mater on this sorte for as much as y e priests purpose his priuie 〈◊〉 about y â— consecration cannot be knowen y t therfore no man ought to worship the sacrament when it is holden vp but with this condition si ille consecrauerit That is If the Priest hath consecrated That is to say when ye se y e â—…acrament lifted vp ye must saye or thinke thus w t your self If this priesthath coÌ„secrated theÌ„do I wor ship it If he hath not consecrated theÌ„ do I not worship it This saith Alexander a Bishop of Rome But Thomas of Aquine leaueth the mater a litle more at large â–ª He saith Ista conditio non semper actu requiritur satis est habere habituÌ„ 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 shal be 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 saith thus Laicus adorat hostiam non consecratam ista fides sufficit illi ad saluationem tameÌ„ est erronea The lay maÌ„ saith he as it may sumtymes happen worshyppeth a wafer y â— is not consecrate This faith is sufficient vnto hym to his saluatioÌ„ and yet is it a false faith and erronious And farther he coÌ„cludeth in this sort Homo potest mereri per fideÌ„ erroneam etiaÌ„si coÌ„tiÌ„gat vt adoret diaboluÌ„ By these words we may se such as wil not content theÌ„ 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 confeâ—…se that a maÌ„ maye meede at Goddes hande by an erroneous and false fayth yea althoughe he worshyp the deuell This is the certeÌ„â—…y of y e doctrine that y e people of God of long tyme hath ben led in In y e highest heauenliest point of religioÌ„ y t is in y e 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 â–ª is this the honour y t is due to Christ Is this the worshipinge of God in spirit truth Is this y â— seking of Christ inheaueÌ„ But sum man will say these be 〈◊〉 and light maters and proue nothynge Such reportes I know are geueÌ„ abrode of all that is preached and taught this day that what soeuer is spokeÌ„ by any of vs is light and childish and not worth y â— hearing But the reporters hereof are
do this That is to say Practise this that I haue here done aud that in such fourme and sort as ye haue sene me do it S. Paule lykewyse when he sawe â–ª that the vse of the sacrament was growen to disorder y t euerye man toke his own supper priuately to himselfe that therby both the holy communion and also brotherly loue and vnity was dispised as it hath ben in the west part of the church now a great meany of yeares in this latter tyme he called them bak again to the beginning thereof to the institution of Christ as geuing theÌ„ therby to vnderstande that the sacrament cannot be better vsed then Christe himselfe vsed it This he saith Cum conueneritis in vnum locum non potestis dominicam caenam manducare vnusquisque enim praesumit caenam suam when ye resort together into one place ye caÌ„not eat y e Lords supper For euery one of you eateth his own supper afore hand Therefore he sayth vnto theÌ„ Alter alterum expectate Tary ye wait one for an other so receiue the holy communion altogether For this is it â–ª y t I deliuered vnto you and the same self thing I receyued of the Lorde Here haue I brefely shewed the disorder of the priuate masse by y â— fyrste institution of the sacrament and by the commaundement and authority of S. Paul Nowe will I by Goddes grace also declare and open the same by the examples and whole practise of the primitiue churche and by the auncient Dâ—…ctours and other learned fathers that followed after y e Apostles tyme for the space of sixe hundred yeares or more And I trust ye shall clearly se that for so long tyme there was no priuate masse in the catholike Churche of Christ in anye countrye or cost through oute the worlde For all the writers that were within the compasse of that tyme haue lefte behynde them witnesse sufficient of a CommunioÌ„ but not one of them all could euer tel vs of any priuat masse ClemeÌ„s who as they say was scholar to Saint Peter wryteth thus in an epistle to S. Iames. Tot in altare holocausta offerantur quot populo sufficere debeant Let there be so many hostes offred vpoÌ„ y â— altare as may be sufficieÌ„t for y â— people to receyue Dionysius an auncient writer and as sum haue thought disciple vnto S. Paul although the contrary may appeare plainly by hys own wordes in a litel boke that he hath made of the whole order of the church in his tyme settynge forth the maner of the Lords supper wryteth thus Tum sacerdos ad sacram communionem ipse conuertitur reliquos vt vnà comuniceÌ„t hortatur That is y â— priest both turneth him self to the Communion also exhorteth the reast to coÌ„municate and receyue wyth him And farther he saith sumpta demum atque omnibê° tradita communione diuina gratias referens finem misteriis imponit That is The priest wheÌ„ he hath receyued himself deliuered the holy communion to al y â— people geueth God thanks maketh an ende of the misteries Hitherto we finde plain tokens of a communion But not one word of the priuate Masse Iustinus martyr in his apollogie or defence of the Chrystian faith sheweth in what sorte the Lordes supper was vsed in hys tyme. Diaconus saith he hortatur populum vt illorum quae proposita sunt velint esse participes That is the deacon exhorteth the people y â— they will be partakers of those things y â— be laid forth before theÌ„ Farther he saith Diaconi distribuunt ad participandum praesentium vnicuique ex coÌ„secrato pane vino aqua illis vero qui non adsunt deferunt domum That is y â— deacons deliuer of y e consecrate bread and wyne water to euery one y â— is there present And if there be any away they cary it home to theÌ„ Here also we fynd a communion but no priuate masse S. Ambrose rebuketh his people y t were then growen negligeÌ„t in reciuyng the Lordes supper vsed to excuse the mater for y t they thought themself not worthie Si non es dignus quotidiè ergo nec semel dignus es in toto anno If thou be not worthy saith s. Ambrose euery day then art thou not worthy once in a yeare And agayne the same S. Ambrose expounding these wordes of S. Paule Alius alium expectate wryteth thus Expectandum dicit vt multoruÌ„ oblatio simul celebret omnibus ministretur That is he coÌ„maundeth them to tarye one for an other that the oblation of many may be celebrate or done together and so be ministred vnto theÌ„ al. These wordes also sauer altogether of a Communion and nothing of a priuate Masse Saint Hierom S. Augustyn the ecclesiasticall historie wytnesseth that vntill y t tyme coÌ„menly euery wher but specialli in Rome y e people vsed to coÌ„municate euery day Leo wrytig vnto Dioscorus the Bishop of Alexandria gaue him this aduise y t wher the church was so litle that it was not able to receyue all the whole people to communicate altogether theÌ„ the priest should minister two or thre communions in one day y t as the people came in had once filled y â— church so they shoulde receyne the communion and afterward geue place to others S. Hierom wryting vpon the xi chapter of the fyrst to the Corinthians hath these words Caena dominica omnibus debeâ—… esse communis quia ille omnibus discipulis suis qui aderant aequaliter tradidit sacramenta That is â–ª the supper of the Lord must be comen to all the people For Christ gaue his sacraments to all his disciples y â— were present I leaue out other authorities for shortnes sake for it wold be to long to say as much herein as might be sayd All these holye doctours godly fathers geue vs most perfyt euidence of a communion without mention making of any priuate Masse Thus the catholike churche of Christ vsed the holy communion at the beginning And euen thus the most parte of Christian people throughout the whole world the Iudians the Mauritanians the Egiptians the Persians the Arabians the Armenians y â— Greâ—…anst and as many as beare the name of Christ hath kept and coÌ„tinued y â— same amongst theÌ„selues from the fyrst tyme they receyued the Gospell vntil thys daye And neuer receyued or vsed the Priuate Masse But what better witnesse may we vse in this behalf theÌ„ the very masse boke it self whiche is y e rule and direction of the masse If the masse boke it selfe beare witnes against the priuat masse then I trust our cause shall appeare sumwhat better then it hath ben takeÌ„ heretofore Firste by the way before I enter nere into the matter y â— praiers that be vsed in the Masse be commen aswell to y e people as to the priest The priest saith Oremê° let vs pray And so goeth forth in