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
they to whom the authority of the olde doctours the authority of y â— 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 â— 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 y t 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 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 coÌ„putatioÌ„ saying y t the earth is seuen tymeg greater then the moone and the son viii tymes greater then the earth So foloweth it y t the Popes dignity is sixe and fiftie tymes greater then the dignitye of TheÌ„perour This is an argumente of theirs vsed by Innocentius tertius vnto the Emperour of Constantiuople In principio creauit Deus coelum terram non in prineipiis God created heauen and earth in the beginning as in one not in y t 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 sanctaÌ„ Cum transierit ad Dominum tolletur velamen That is when the infidel shal cumme to Christ y â— veile of darknes shal be taken from hys hart Ergo he y t becumeth a priest must shaue his crown This is an argument of theyrs to be founde in Isidorus There is but one oâ—…ly God Ergo al nations throughout the worlde must prayâ—… to hym in one touÌ„g This is an argument of theyrs made by Gerson sumtyme chauncelour of Parise Ecce duo gladii hic Beholde here 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 y e. viii Extra de maioritate obedientia as aboue The Bishop of Rome graunteth out pardoÌ„s 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 euangelizanrâ—…um pacem euangelizantiuÌ„ bona O how bewtiful be the feet of theÌ„ y â— preach peace of them that preach good things And again â–ª Calciati pedes in preparationem Euangelii pacis Hauing your fete shod to the preparation of y e Gospell of peace Ergo the Bishop must weare purple sandales Aspergam super vos aquam mundam I wil sprinclevpoÌ„ you cleane water Ergo the priest must spriÌ„kel 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 sanctuÌ„ dare canibus Geue not holy thinges to dogs Ergo the priest at Masse other where maye noâ—… speake to y e people but in a straâ—…g tong The title of Christes death was written vpon the crosse in Greke Hebrue Latin Ergo all comen prayers in the church must be vsed in one of the same touÌ„ges y â— 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 linneÌ„ cloth Ergo y e corporâ—…ll must be made of fyne linneÌ„ 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 coÌ„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 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. WilliaÌ„ Durand When Uirgil saith Câ—… 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 meâ—… memoriam Do this in remembraunce of me he ment sacrifice this in the re meÌ„braunce of me This argumeÌ„t is fashioned out by M. Clitouey And to be short the Angel loked into the graue Ergo the priest 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 therfore are we able truly to saye with saint Paule Quod accepimê° Ã 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 coÌ„munion shewed no maner token of a priuate Masse as may plainlye appeare both by the wordes y t 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
haue vtterly chaunged and abolished the order of the olde church and do nothing but the contrarie And what euident profet y e Church of God hath gotten by it I thinke it a harde matter to declare You woulde haue the matter tourned ouer co sum general couÌ„sell as we would be coÌ„tend to staÌ„d by howbeit that you thinke wyll not be in your time Notwithstanding I dare boldly say such a CouÌ„cel wâ—…be a great while before ye shal be able to find any doctor or old councel to serue your purpose But though there were neuer suche a Councell yet trueth wil be trueth notwithstanding for the ConÌ„ell can not make the falshed trueth but the thing y â— is taken to be â—…rew it certifyeth only to be trew But what redresse can there be loked for of sutche a Councel where as no man shal be â—…udge or suffred to speak one way or other but only sutch as be opeÌ„ly and iustly accused fonÌ„d faltâ—… and where as he that is himselfe most out of order shal be head and refourmer of the whole Both parties ye say haue waded so â—…re 〈◊〉 y e now 〈◊〉 â—…an go no further therfore ye wolde haue eyther parte let other alone If you of your parte wolde haue done so when time was many a godly man had now bene aliâ—…e Where as you saye you would haue the sayinges of both parties weighed by the ballaÌ„te of the old hoctours ye see y t is oure only request and y e in y e matters ye wâ—… of I desyre euen so to betried But why throwe you awaye these balance and beyng so earnestly required why be ye so loth to shew forth but one old doctour of your side ye make me beleue ye wolde not haue the mater cum to trial Only ye set forth the emptye names of S Augustine of sainte Hierome of S. Chrisostome of sBasil of s. Ciprian of Tertullian of Treneus of Dionysius of the Councels c. as the Apothecaries oftentimes set forth their painted Boxes and nothing in them you shewe me onlye the names of the doctours whiche I knew afore but ye shewe me not one worde in them of the priuate masse or of the rest of the matters that lie betwen vs if ye coulde haue founde any thinge in them for your purpose I beleue you woulde not haue brought them emptie But that is a policie in the time of Seige wheÌ„ the Souldiers within beginne to want vitales to throwe forthe a feweloues ouer the walles that the enemie without maye thynke they haue stoore inough so geue ouer the Siege You say I slaunderously misreporte the late CouÌ„cel of ConstaÌ„ce O sir these words sauour to much of your cholar and might better haue ben spared I speake more fauourably of that Councell then I might haue done For the wordes of the Councel be these speaking namely of y â— CoÌ„munion vnder bothe kindes Perâ—… asserentes oppositum tanquam Haeretici arcendi sunt that is they that stubburnly defende maintain the contrarie that is to say they that stande in defence of that that Christ coÌ„maunded to be done the Apostelles whiche all the olde Catholik doctors and the whole Primitiue Church obserued ought to be punished so as is miet for Heretiks By these words they are called not Schihnatiks as I said but stubburn heretikes which is a great deal more odious you see therfore my reporte was more geÌ„tle then y t couÌ„cel deserued Where as you say we could neuer yet proue the error of one gene â—…al Councel I think your memory doth som what deceiue you For to passe by al other maters Albertus Pighius the greatest learned man as it is thought of your side hath founde sutch errours to ouâ—… hands for in his Ecclesia Hierarchia speking of y e ii Councel 〈◊〉 at Ephesus which you caÌ„ not denie but it was general yet toke part with the hereâ—…ike Abbat Eutyches against the catholike father Flaâ—…anus he wryteth thus Concilia vniuersalia etiam congregata legitimè vt benè ita perperam iniustè impiéque iudicare definire possunt Generall Councelles sayeth he yea euen suche as be lawfully summoned as they may conclude thinges wel so may they 〈◊〉 iudge and determine thinges rashely vniustly and wickedly And of the two CouÌ„celles holden of late yeres at Constance at Basil where as Pope Iohn Pope Eugenius were deposed he sayth plainly that they decreed bothe against reason and against nature and against all examples of antiquitie against the worde of God And yet bothe these councelles were called generall â—…e presse me sore that if I write you not a Bookâ—… of my proâ—…fes it wil be thought I do it Conscientia imbecillitatis For the distruste of the weakenes of my parte Bilike you haue forgotten wherfore you with all your company â—…ot longe sence openly refused to enter disputatioÌ„ with vs at Westminster Doubtles y â— gretest part thought it was as it was in dede Conscientia imbecillitatisi euen for distrust of y â— weakenes of your part And what thinke ye is there now iudged of you y â— beyng so loÌ„g time required yet can not be won to bring one sentence in your own defence I haue afore alleaged a few â–ª reasons of my parte which by order of disputatioÌ„ I was not bouÌ„d to do now let y â— world iudg which of vs two flieth conference I protest before God bring me but one sufficient authority in the matters I haue required and afterward I wil gently quietly coÌ„fer with you farther at your pleasure Wherfore forasmutche as it is goddes cause if ye meane simply deal simply betray not your right if ye may saue it by the speakinge of one worde The people must needes muse somwhat at your silence and mistrust your doctrin if it shal appear to haue no ground neither of the olde CouÌ„ceiles nor of the doctors nor of the Scripture nor anye alowed example of the primitiue Church to stande vpoÌ„ and so your fiftene hundred yeres the coÌ„sent of antiquitie and generalitie that ye haue so long and so much talkt of shal come to nothing For think not that anye wise man wil be so much your frende y â— in so weghtie matters wil be satisfied with your silence Where as you saye I am not altogether without enemyes I assuere you who so euer be enemie vnto me I for my part am enemy vnto no man but only wyshe that goddes trueth may be knowen of al meÌ„ But he that is enemye vnto me in this behalfe I feare me is enemy vnto sum other whome he wolde be lothe to name You suppressed ye say your first letters for that you saw they were to sower That had ben all one co me for sower words aâ—… not inough to quail the trueth Howebeit to my knowledg I gaue you no euill worde to encrese y â— humour But 〈◊〉 ye will still striue against nature as ye say ye haue done
that I alledge be against my self then are you the more beholding to me For they can not lightly make against me in this case but they must nedes make for you Yet I praye you shewe me by all your Logik howe holdeth this argument of yours Christ proued that the Phatisees were not Abrahams Children that a man may not put away his wyfe for euery cause Ergo. this matter maketh quite against me ME thiketh here is a very shorte Sillogismus I merueil where you lefte your Medius terminus You should haue squared it better before it had past your hands As for the allegation it maketh euidently for me For as I saide Christ stode then vpon the negatiue against the Pharisies as we do now against you ¶ Sarum EUen so when Iohn the Bishop of Constantinople had taken vpoÌ„ him to be called vniuersall Bishop of the whole Church which title afterwarde the bishop of Rome began to vsurpe to him self for the maintenaÌ„ce of y â— same hath oftentimes disquieted and shaken the whole world but when the Bishop of Constatinople first began to vse this title Gregorie beinge then Bishop of Rome confounded him only with the negatiue Nemo said he decessorum meoruÌ„ hoc profano vocabulo vti voluit None of my predecessours which had continued from Peter downward for the space of sir hundred yeres after Christ wolde euer vse this vnchristianlik lewd name Lib. 4. Epist. 80. And againe Epist. 9â—… â–ª Sancti ante â—…egâ—…m Sancti in â—…ege Sancti sub gratia omnes perficientes corpus domini in membris sunt constituti The holy men before the Law the holy men vnder the law the holy men vnder the grace of y â— Gospell altogether makiÌ„g vp one body of the Lord are placed amongst his meÌ„bers But none of them wold euer suffer him selfe to be called vniuersall I haue chosen me specially these examples bicause they seme to serue me to double purpose Thus Gregorie reasoned then as we do now only vpon the negatâ—… and if the Bishop of ConstaÌ„tinople had ben able to proue but one affirmatiue y â— any Bishop of Rome afore time had vsed that title or that euer any maÌ„ other before the law or vnder the law or vnder the Gospel had suffred him self to be called vniuersall bishop then had Gregorie bene confounded ¶ Cole TWo purposes against your self Gregorie proued a negatiue bicause none of his forefathers euer vsed that title As one might say that you preach is naught bicause meÌ„ in times past taught not so This parre of Gregory serueth no whit to disproâ—… the Soâ—…eraintie as Drâ—…do 〈◊〉 〈◊〉 you 〈◊〉 you vouchesaue to read him The reply Sarum YOu saye I bringe Gregorie against my selfe God be thaÌ„ked you are able to bring neâ—…her Gregorye nor any els that in anye of these matters may but seeme to make with you But if Gregorye stande vpon the negatiue as I doo and as you your selfe confesse he maketh sufficieÌ„tly to my purpose Nowe iudg you whether these proufes be negatiues or no. Nemo decessoruÌ„ meoruÌ„ hoc proâ—…ano vocabulo vti voluit Or this Nemo se vniuersalem dici voluit And say not I alledg matter against my self onlâ—…s ye haue wher with to disproue it better You answer farther y t one might say y â— lyke against vs y e we preach this day is naught bicause meÌ„ in times past taught not so Like as Gregorye found fault with Iohn the Bishop of Constantinople for y t he â—…titled him self an vniuersall Bishop of y â— who le Church where as none of his prederâ—…ssours durst euer-take that name vpon him In dede this aunswer mighte haue sum shew if meÌ„ in times past had neuer taught so as we teachnow But I doubt not but herein your owne learning conscience crieth out against you For you knowe that the matters that lie in questioÌ„ betwene vs haue ben taught as we now teache them bothe by Christe him selfe and by his Apostles and by the olde Doctours and by the auneient generall coâ—…celles and that you hauing noâ—… of these or lyke anthorities haue set vp a Religion of your own built it only vpon your self Therfore I may iustly and truely conclude y â— you now teach and of loÌ„g time haue taught the people touching the Masie y â— Supremacie the CommeÌ„ prayer c. is naught for neither Christ nor his Apostles nor the olde Doctours Tertullian Ciprian S. Hierom S. Augustin S. Ambrose S. Chriâ—…om c. euer taught the people 〈◊〉 as you haue taught them You say this place serueth me nothing against the supremacie I marueil muche you say not it ferueth you to proue the Supremacie Gregory saith no Bishop of Rome vntill 〈◊〉 time which was vi r yeres after Christ wold euer be called the vuiuerial Bishop He saieth that Leo his predecessour reâ—…used y t name notwithstanding it were offred vnto him in y â— generall Councell of Chalcedon He saith it is a proud a prophane title and a name meere for Antichrist He saith who so euer will take y â— name vpon him is Antichristes forerunner He saieth to consent to suche a name is the denyall of y â— faith And yet saye you he speketh not one word against the Supremacie Here would I 〈◊〉 be answered one thinge by the waye if no Bishop of Rome would euer take vpon him to be called the vniuersall Bishop or head of the whole Church for the space of vi c. yeres after Christ where then was the head of the vniuersall Church all that while Or howe could it then continewe without a head more then now For nowe you say it is vnpossible Or if the Church had no vniuersall head in the earth for so loÌ„g a time after Christ why do you now fournish out the Bishop of Romes authoritie in y â— hearing of y â— vnlearned with such a glorye face of antiquitie As if the Bishop of Rome had euer bene named the head of the Church sence the tyme that Peter came first to Rome But bicause your self were not able to auoid the force of Gregories words you did wel to 〈◊〉 me oner to Doctour Drâ—…do ¶ Sarum BUt as thouching the custome of the Scholes I trust ye haue not yet for gotten that Aristotle geueth order to the opponent in many cases to require an instant of the respondent ap I do now at your handes And what is that els but in denial to defend the netiue and to driue y â— aduersary to 〈◊〉 the affirmatiue ¶ Cole If you read again the place in Aristotles 〈◊〉 you shall see there the better to vnderstand it He speaheth it wher men dispute Diâ—…etice in such 〈◊〉 〈◊〉 we do not And therfore it serueth not your purpose But I tel you yet 〈◊〉 〈◊〉 I cum not to disputo but to learn The Reply Sarum I Neuer thought it had bene so high a misterie to vnderstand y â— nature of all InstaÌ„t ChildreÌ„
But if any one man begaÌ„ it first so another why did not y â— Priests and Bishops then speake against it Why did they suffer one singular man only vpoÌ„ a singular phaÌ„sy to breake the general order y t was geuen by Christ obserued by generall consent through the hole church â—…fit it had beÌ„ staid at the first in one it had neuer past afterward to so many â—…f it be a wickednesse as ye say for one man of his own vain phaÌ„sy to alter the general order of the whole church then ye see euen by Steuen Gardiners confession y t your generall coÌ„sent wherunto ye lene so much proceded at the first only of wyckednes And being so ye remeÌ„ber ye haue a rule in your own lawe Quae à principio malè inchoata fuit institutio temporis tractu non conualescit that is the thing that was naught at the beginninge can not be made good by processe of tyme. O master doctour let vs laye asyde all selfe will and contention and haue recourse onely vnto the trueth that God hath reueyled to vs in his holy worde For therby shall ye be able to knowe whether y â— church do right or no. And therby shall ye be able to reforme her â–ª if she happen to do amisse â–ª For it is possible the church may erre but it is not possible the Scriptures may erre And the Scriptures of God haue authority to reforme y â— churche but I neuer hearde y â— the church hath authority to reforme the Scriptures Thus Christ reformed the errours of the churche in his tyme brought in by the Scribes Pharisees and said vnto them ScriptuÌ„ est Thus S. Paule refourmed y â— Corinthians for misusing the holy communion in his tyme and tolde them Quod accepi à Domino hoc tradidi vobis I deliuered you that thing that I receiued of the lord Thus the olde father Ireneus to stay the erroures of his tyme bad the parties haue a recourse to the most auncient churchs froÌ„ whence religion sprange fyrst Thus saith Tertullian to redresse he errors of his tyme. Hoc coÌ„tra omnes Haereticos praeiudicat id esse veâ—…um quodcunque primum id esse adulterum quodcunque posterius This saying sayth the preuayleth against all heretikes y t the thynge that was fyrste ordeyned is to be taken for true and whatsoeuer was deuised afterwarde is to be taken for false Thus saith S. Hierome of the abuses of his tyme. Quae absque testimonio scripturarum quasi tradita ab Apostolis asseruntur percutiuÌ„tur malleo verbi Dei The thigs that are fathered vppon the Apostles haue no testimonye of the Scriptures are beaten down 〈◊〉 the hammer of gods word Thus saith S. Ciprian to stay the schismes and sectes of his tym Hinc Schismata orâ—…tur quia caput non quaeritur ad fontem non reditur caelestis magistri praecepta non obseruantur Hereof springe Schismes and diuisions for y â— we haue no recourse to the first institutioÌ„ and go not backward to the spring and kepe not the coÌ„maunments of the heauenly maister Thus saith S. Augustin to refourme y â— errours of his tyme Nâ—… audiatur hoc ego dico hoc tu dicis sed haec dicit Dominê° Ibi quaeratur Ecclesia Let not these wordes be heard betwene vs thus say I or thus say ye but thus saith y â— Lord. And there let vs seke for y â— churche of God Thus saith S. Ciprian Si ad diuâ—…nae traditionis caput origineÌ„ reuertaris cessat omnis error humanus If ye wil retourne to y â— head and beginning of Gods ordinauÌ„ce all erroures of man wyll sone geue place Theodosius the Emperour pronounceth that they onely are to be taken for Catholik y â— folowe the doctrine that Peter deliuered at the first to the churche of Rome and so examined he the matter by the originall Wherfore it standeth you nowe vpon to proue that your pryuate masse your communioÌ„ vnder one kynde your prayers in an vnknowen tong and your Supremacy was deliuered at the fyrst by Peter to the churche of Rome or els to confesse that these things be not Catholike To conclude lyke as the errors of the clock be reueiled by the constant course of the sonne euen so the errours of the churche are reueiled by the euerlastinge and infallible worde of God But to say as sum of you haue sayd the church is the only rule of our faith whatsoeuer God saith in is worde she can neuer erre is asmuche as if a man woulde saye howe soeuer the sonne go yet the clock must neds go true For gods trueth is an euerlastinge trueth hangeth not vpon the pleasure or determinacion of men but beynge once true is true for euer God open the eies of our hartes that we may se it and reioyce in it that the trueth may deliuer vs. Thus much I thought it good to say to your letters before my de parture hence not for y â— I knewe precisely they wer yours but only because they bare your name If ye thinke I haue bene sum what long specially youre answeres being so short ye shall remember that a little poison requireth oft times a great deale of Triale Here once agayne I conclude as before puttyng you in remembraunce that thys longe I haue desyred you to brynge forth sum sufficiente authoritye for proufe of youre partye and yet hetherto can obtein nothing Which thinge I muste nedes nowe pronounce symplye and playnlye because it is true wythout if or and ye do Conscientia imbecillitatis because as ye knowe there is nothynge to be brought All these thynges considered if I might be so bolde with you I would say frend ly to you as S. Augustin saith to S. Hierome Arripe seueritatem Christianam cane palinodiam 18. Maye 1560. Iohn Sarum The copie of a Sermon pronounced by the Byshop of Salisburie at Paules Crosse the second Sondaye before Ester in the yere of our Lord. 1560. whervpon D. Cole first sought occasion to encounter shortly set forthe as nere as the authour could call it to remembraunce without any alteration or addition TERTVLLIANVS Praeiudicatum est aduersus omnes haereses id esse verum quodcunque primum id esse adulterum quodcunque posterius ¶ This is a preiudice against all heresles that that thinge is true what soeuer was first that is corrupt whatsoeuer came after Concilium Nicenum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mores antiqui obtineant THE COPIE OF a Sermon pronounced by the Bisshop of Salisbury at Paules Crosse the. ii Sondaye before Ester in the yeare of our Lord God 1560. Wherupon D Cole first sought occasioÌ„ to encouÌ„ter shortly set forth as nere as the authoure could call it to remembraunce without any alteration or addicioÌ„ 1. Cor. ii Ego accepi a domino quod et tradidi uobis quoniam Dominus Iesê° in qua nocte tradebatur accepit panem c. I haue receyued
The olde doctours holy fathers of the church s. Ciprian S. Chrisostom s â–ª Ambrose S. Hierom s. Augustin others that receiued the sacrament at the Apostles hands and as it may be thought continewed the same in suche sort as they had receiued it neuer make mention in any of all theyr bokes of adouring or worshipping of the sacrament It is a very new deuise and as it is well knowne came but lately into the church About thre hundred yeres past Honorius beynge then Bishop of Rome commaunded the sacrameÌ„t to be lifted vp the people reuerently to bow down to it â–ª After hym Urbanus the fourth appointed a holy daye of Corpus Christi and graunted out large pardons to the kepers of it that the people shuld with better wyll resorte to the churche and kepe it holy This is the greatest â—…ntiquity of the whole mater aboute tâ—…re hundred yeares ago it was firâ—…e found out and put in pracâ—…ise But Christ and his Apostles the hoâ—…y fathers in the primitiue câ—…urche y â— doctours that folowed them and other learned and godly meÌ„ what soeuer for the space of M. cc. yeres after Christ neuer heard of it Once again I say for the space of M. cc. yeres after Christes ascension into heauen this worshipping of y â— sacrameÌ„t was neuer known or practised in any place within y â— who le catholike churche of Christ throughout the whole world But after it was once receyued put in vse and the people began to worship the sacrament w t godlye honour the learned men schole doctours that then were sawe it coulde not stande withoute great daunger coÌ„fessed that the ignorant sort therby might sone be led into idolatry Marke I beseche you what I say for I know vnto sum men it semeth not possible y t there may be any kind of daunger in worshipping the sacramente of Christes body And therfore sum haue alledged Saint Augustius words in this behalfe Nemo maÌ„ducat nisi prius adoret No mon eateth Christes body but first he doth worship it And agayn Non peccamus adorando sed magâ—…s pâ—…caremus non adorando 〈◊〉 offende not in worshippinge the fleshe of Christ but 〈◊〉 we shoulde offence if we shoulde not worship it But in dede the schole doctours and learned men sawe there might be daunger in worshipping the sacrament and therfore gaue warning of it Ioâ—…n Duns and william Durand say thus if there remayned the substaunce of bread after consecration the people would therof take occasion of Idolatry and in steade of Christes bodye woulde geue godly worship vnto y â— bread And therfore they thought it best to remoue away the bread â–ª and to bring in transubstaÌ„tiation a word neâ—…ly deuised â–ª neuer once herd or spoken of before the councel of Laterane holden at Rome in the yere of our Lorde M. ccxv But the olde doctours fathers which fyrste planted the churche and to whome more credit is to be geueÌ„ wryte plainlye that in the sacramente after consecration there remayneth styll very bread wyne in nature and substaunce as before And to alleadg one or two in stead of many Saint Augustine sayeth in a sermon ad infantes Quod videtis in mâ—…nsa panis est That thynge that ye see vpon the table is bred Gelasius also sayth in lyke sort Non desinit esse substaÌ„tia panis vel natura vini sed maneÌ„â—… in suae proprietate naturae It leaueth not to be the substaunce of bread or the nature of wyne but they remayne in the propertie of theyr own nature Theodoretus and olde doctour of the church likwyse saith Christus ea sy mbola quae videntur cor poris sanguinis sui appelatione honorauit non naturam transmutans sed naturae adiiciens gratiam Christ saith Theodoretus honoted the bread aâ—…d wyne which we see with the names of hys bodye and bloud not chaunging the nature therof but vnto the same nature ioyninge his grace I knowe not â–ª what maye be more clearlye 〈◊〉 Saint Augustin sayth it is bread Gelasius saith it leaueth not to be the substaunce nature of bread and wyne Theodoretus sayth Christ honoured the bread and wyne with the natures of his body and bloud â–ª but yet chaunged not theyr nature â–ª Thus the olde godly bishops and fathers of the churche acknowledge and affirm that bread remayneth in the sacrament after coÌ„secratioÌ„ But Duns and Durand and sum others of y â— yong fathers and doctours say if the people worship the sacrament and bread remain then must they nedes be in great daunger of idolatry Wherfore we may wel conclude of them both for as much as it is cleare by the olde doctours y â— bread remaineth that the people resortinge to the masse and therâ—… worshipping the sacrament must nedes be in daunger of idolatrye Fartherthey say Idolatry may be done to y e sacrament if a man happen to worship the accidents of the bread that is to say y â— whitenes or rouÌ„dnes or other such outward fourmes or shewes of breade as he seeth with his eye and geue the honoure vnto in y t stede of Christs body O miserable people y t thus is lead to worship they know not what For alas how many of theÌ„ vnderstandeth these distincâ—…ions or care for them how many of theÌ„ vnderstand after what sorte accidentia may be sine subiecto or how whytenes is founded in the sacramente or what is the difference betwene substantia and accidens Or what priest when he went to masse euer taughte the people to knowe these thynges to auoyde the daunger Undoubtedlye I could neuer yet perceyue by any readinge eyther of the scriptures or els of other prophane writings but that y e people of all ages hath euer more ben redier to receyue idolatrye then to learne y e distinctions and quiddities of Logike or Philosophye Thus we see euen by the confession of Duns Durand other theyr owne doctours that he that goeth to the masse worshippeth the sacrameÌ„t onlese he be learned and take good hede maye soone commit idolatrye The doctrine of it selfe is newe y e prosite of it such as the churche of god for the space of twelue hundred yeares was well hable to be without it The ieopardy of it great and horrible scarcely possible to be auoided I speake not these thinges good bretherne to thentente to spoyle Chryst of the honour that is due vnto hym I knowe and confesse that Christes blessed body is most worthy of al honour I know 〈◊〉 the flesh of the son of God is not therfore the lesse honourable because it is now become glorious and sytteth in heauen at the right hand of God his father The body of Christ sitting aboue al heaueÌ„s is worshipped of vs beynge here beneath in earth Therefore the priest at the Communion before he enter into y â— holy misteries geueth warninge vnto the people to mount vp wyth theyr mynds into heauen
whâ—… 113 Church mai er 115 b Church only rule of our faith papistes say 117. b Clok goes trewhow so euer the 〈◊〉 goes 117. b Cole look D. Cole CommauÌ„demeÌ„ts of God may not be broâ—…en 108. b. CoÌ„municatynge for the people by the priest 168 CommunioÌ„ refuiers excommunicated 158. b. 97 Communion vnder one kind howe it began 114. b Communion vnder one kind greaâ—… abuse 81. b Communion vnder one kynd by Ephesus counsel 41 Communion vnder one kynd why 112 149. b Communion vnder one kind of no antiquitâ—… 86. b Communion vnder one kind 1â—…4 b vn der both 〈◊〉 600 〈◊〉 〈◊〉 〈◊〉 67 b. 135 vnder oâ—… kind open 〈◊〉 135 Communion vnder both 〈◊〉 83. vnder 〈◊〉 kiÌ„d nâ—…â—…er allowed 〈◊〉 ge nerall counsel 84 Communion 〈◊〉 both kinds 6. b. Communion vnder both kinds 85. b Communion geuen to infants 127. b. to the dead 128. trem end therof 129 Communion euery day 154. b. thrise onday ibidem 〈◊〉 licensed to Priests by the Pope 97. b Conscientia 〈◊〉 97. 104 b ConsecratioÌ„ is very difficult 144 Consent general necessarye for reformig y church 114 Constantie of Papists 77. b 〈◊〉 conÌ„sel 〈◊〉 â—…y 〈◊〉 83 91 openlye againste Christ and all the primitiue churche 6. b. Consuetudo 53 b. CoÌ„tinuans no good ground 54. b Corporall must be of fyn linnen why 149. b Corpus Christi day began 138. b Corrupters of doctors 63. b. Councel generall of gretter authoritie with the papistes then the vniuersal ordinauÌ„s of christ 84 CouÌ„sel general non is to be looâ—…t for 80. b Counsell generall aboue the Pope in D. Coles opinioÌ„ 91. b. Counsel inferiouâ—… to the Pope 93 Counsell is but a resemblaunse of the church 92. b CouÌ„sel general what maketh 89 CouÌ„sel general may aswel be deceiued as particular 92 CouÌ„sels nothing regardid by the papists for all theyr brags 96. b CouÌ„sel general haue erred 87 Counsel of CoÌ„stans against christ 6. b Cranmer asscited to â—…ome how 73. b Croun of a Priest must be shauen why 148 Cue of D. Cole 66. b Cup is no ceremony lefull to be remoued 109 Cushion 58 b CustuÌ„ refuted 115. b Custum of scools 16 Custum 53. b Custum 83. b D Darknes most estemed of sum 123. b Deaâ—…oÌ„ preacher 108 DemaÌ„ds of D. Cole satisfyed 39. b Demur made by D. Cole Deuocion increased by vnderstanding the praiers 71 Deuises of maÌ„ 173. b Devises of meÌ„ may be altered â–ª 107 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 papists at not 13. b. 40 Disorders in y e churh wherbi they oght to be redressed 121 Disputacion refused 75. 76. b D. ClemeÌ„t â—…et book 59. b D. Cole ashamid of his wryting 35. b. fumish hastie 37. a scholden 38 D. Cole against Pig gâ—…ius 88 D. Cole agrieth not with 〈◊〉 84. b D. Cole confesseth papists broght nether script doct nor counsels in 〈◊〉 Maries tim 44. b D. Cole deceyued of the people 78. b D. Cole forget of authoritie 41 D. Cole graunteth h s doctryn new and ours old 106 D. Cole a lerner 57 D. cole 〈◊〉 apes 100 is nothing 〈◊〉 for the people 101 D. Cole not the gret test papist 91. b 〈◊〉 Cole 〈◊〉 both in diuinitie 〈◊〉 〈◊〉 D. Cole vanquished by hys own confession 48 D. Cole hath non of y â— principal grouÌ„ds to defeÌ„d his religioÌ„ 14. D. Coles demandes satisfied 39. b D. Colâ—… lowd lye 50 D. Coles redines at his cue 66 b D. Coles substaÌ„tiall argument 110. b D. Oglethorps reading 62 D. Smithz redig 61 Doctors alledged bi D. Cole notw tstanding his recog 105 D. nams empty 82 b D. old ar a good balanse of controuer sies â–ª 82 Doctryn reasoÌ„s of the Protestantes â—…hyldish 146. b Doctrin of the prote staÌ„ts in doubt how 74 Doctrin of y â— papists new ours old 106 〈◊〉 of y â— papists 74. b E EatiÌ„g wourshipiÌ„g of christs bodi both is in one place 143 EcclesiaÌ„ apostolicam papists brag they are 79. b Emperour vnder y â— Pope why 112 Emperour vnder y â— Pope as y â— moâ—…e vnder the sun 147 Ephesus counsel forged 41 Ephesusgeneral coâ—… selerâ—…ed 87. that it was generall 88 Errors of y â— churche how they shal be re formed 116. 117. 121 EuideÌ„s papisis haue non to shew thaâ—… is 〈◊〉 55. b F Facere in the words of y â— supper signifieth to sacrifice why 150 Faith altered vp the papists 77 Faith 〈◊〉 〈◊〉 to saluation 146 Fals light vsed by D. Cole 35. b Fig leaues 98 Fifteen huÌ„dred yers 106. Forgers of authorities aâ—… y â— papists 41 〈◊〉 of sound 〈◊〉 〈◊〉 12. b. 38 Futur tens fayrest shew of D. Coles lernig 43. G 〈◊〉 against traÌ„ substant 18 Gelasius mistakeÌ„ bi Sarum 62. b. 〈◊〉 expounded by papists 64. b Gelasius touchynâ—… the cup. 109. b Gospell of Christ abused 126 Gregory against â—…niuersal 〈◊〉 110 â–ª Gregorie Bishop of Rome opinion of y â— vniuersal 〈◊〉 47 b. 49. 50 Gregori B. of rome opinion of the supremacie 15. Groundes to build souÌ„d doctryn vpon ar iiii 12 b 38. H. Hand burnt with a torch 73. b 〈◊〉 to receiue the sacrament for an other 169 〈◊〉 isit not to receiue vnder both kinds D. Cole coÌ„fesseth 83. b Heresy horrible 85 Headvniuersal of the church no wher for y â— space of 600. yers after Christ. 50 Holiest things maâ—… be abused 126 Holâ—… water must the people be sprinkled withall why 149 Hossius a maker of heâ—…esie 85. b Host must be round why 150 I Iames said masse at at HierusaleÌ„ 170. b Idolatry if bread remain in the sacrament 139. b Iewel subscribed 77 Ignoranse hate of light power of darknes 71. b Ignoranse cause of trew deuocioÌ„ 70. b mother of al errors 70. b Image must be in the churche why 113 Image inchurch forbodden 97 Indiuiduum â—…agum 165 Iâ—…faÌ„t was y â— church in thapostles tim 106. b. 111. Infant is the primitiue church 60 Infants receiue the communion 127. b Innouacion papists make none now because all things ar altered to their hands 80 Instant what 51 Intent in consecracion 145 Innouacion how it oght to be made 52 Inuencions of man 173. 〈◊〉 Iudge in a mans owâ—… cause vnlawfull 81 L LaÌ„gage one to pray in through all nations why 148 Languagâ—… straunge must be vsed in the church why 149 Language straunge in the church why 111. b. 113. b LaÌ„guage vnknown in the churche 133. Lateraâ—… counsel author of the word of transubstant 436 Latin â—…uÌ„g sermo Italum 68. b Law only defeÌ„ce for papistes 45. b Law vsed bp the papistes was nether according to diuine tie nor humanitie 73 Legendes reding against the counsell of Carthage 97. b. 〈◊〉 is a faulte with D. Cole 103. b Light hated of sum 123. b 〈◊〉 of apes 100 â—…yon 〈◊〉 like ignorant people 71. b M Manicheus errour 109 Marcionistes error on to receyue for an other 169 Mariage of priests 81. b Maried man maye be no priest why 112. b Masse
priuat 67 Masse priuat fit to be vsed why 112 Masse priuate was non in the church for y â— space of 600 yeres after Christ 152. in no auncieÌ„t doctors 155 Masse caÌ„ not be priuate 167 b Masse book against priuate masse 155 Masses errour confessed by Pighius 81. b. Masse consisteth of four parts 130. it is sautie by the pa pists 〈◊〉 131 hath â—…ani abuses ibidem Masse nothing coÌ„fortable to the hea rers 134 Masse of a priest y ◠〈◊〉 a concuâ—…yn forbodden to be hard 97. b Men wemen children syng in the church altogether 69. b 〈◊〉 fyrst named when 170. b Mithridates stratagem 167. Montanus errour 109 N Name of God abused 126 〈◊〉 Negatiue holden in this controuersie by Sarum 7. b Negatiue rested one by Christ. 46. b Negatiue questioÌ„ leful to be rested on 14. b. holden by Gregory 15. b Negatiue impossible to be proued 98 Negatiue caÌ„ no law driue a maÌ„ to proue 40. b Non â—…uit 56 Nullum tempus praescribit regi 54. b O Obstinate parson who 13. 39. b OrdinauÌ„ces of god maye not be altered 107. deuysed by men maye be chaunged ibidem Organs must be in the churche why 113. b Originall synne in our â—…ady 97 P Papistes â—…roght nether script doct nor 〈◊〉 in 〈◊〉 Maries tyme 44. b Papistes are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. 13. b Papists reasons 46 Papists arguments 〈◊〉 147 Papists alter theyr faith 77 Papists vse 〈◊〉 〈◊〉 policie 166 Papists dowting 〈◊〉 the Pharisies 74. b Papist doctrin new and ours old 106 Papists may not be 〈◊〉 against 72. b Papistes persuade nowe gentle and mercifull dealing 72. b Paralogismus à non causa vt causa 41. b 42. b Paralogismus à secuÌ„dum quid ad simpliciter 〈◊〉 Pardons authoritie whens 119 Patriarches iii. tâ—… rule y â— church 96. b Peter said masse at â—…ome 169 b. Pigghius what he was 131. b Pigghius corrupter of doctors 63. b Pighius accused by D. Cole 87. b. defended by 〈◊〉 88 Policie of Mithriâ—…ates 166 〈◊〉 stamping 56. b Pope hath power ouer both swards why 148. b Pope hath the souerainty ouer al 〈◊〉 why 148 Pope is aboue the Emperour why 112. is head of the church why 112. b Pope and emperor compared to y â— sun and mone 147. b Pope aboue the coâ—… sel. 93 Pope inferiour to a generall counsell in D. Cols mind 91. b Pope maye no man iudge why 112. b. 113 Pope commits no simony why 113 Pope no head of the church 92. b Possession 52. b Possessores malae fidei 52. b. 55. b Prescription of a hâ—… dred yeres 52. b Praiers in y â— church must be in Hebrue Griek or Latin why â–ª 149 Praiers in a strauÌ„ge tung 108 Praiers in commun known tung 68 Praier in the vulgar tung commanded by God 110 Priest communicating for the people 168 Priests mariage 81. Priest maye be no maried man why 112. b Priest hath no pryuiledge aboue the people to receyue vnder both kinds 86 Priest muste shaue his 〈◊〉 why 148 Priest 〈◊〉 sorcerers 170 Prist must 〈◊〉 into the chalice why 150. b. must wash his hands kis the altar giue a sygh 〈◊〉 his brest c. 150. b 〈◊〉 churche who foloueth erreth 106. b Primitiue churches order lefull to be broken 108. b Primitiue church against the papists 59. b. an infaÌ„t 60 Priuat masse 67 Protestants haue no lerning 41. b prâ—…testants doctrin light and chyldish 146. b Protestants reasoÌ„s sound 150. b Proufssufficient are deduced out of on of the four principall grouÌ„ds of religion 12. b. 38 Proufs vsed by the papists 46 Proufs brought by papists in 〈◊〉 M. tyme. 44. b Purgatorye is certenly why 148. b R Reading of Sarum 60. b Reading of scripturs tormenteth y â— Deuel 71 Reason no defens for papists but onlilaw 45 b Reasons of the protestants chyldishe 146. b Reasons of the Papists 46 Reasons broght by papists in 〈◊〉 Ma. tyme. 44. b Reasons of the Papists very strong 111. b Reasons of extremitie vsed by the papistes howe then also haue ben answered 44. b Recâ—…gnizans 60 Recognizans is D. Coles clook 98. b. â—…orbids him not to dispute 99. nor to alledge approued doctours 99. b ReÌ„cognizans no let to D. Cole when he lift 105 Redres of the errors of the churche 121 Redres lefull in religion what maner 174 Reformacion lefull of what sort 174. b. Reformacion leful is only by the scriptures 116. 117. 121 Reformacion mâ—…e noon be had without general consent 114 Religion of the Papistes of such antiquiti as we may well obiect à prin cipio non fuit sic 49. b. Rhetorik ground of Sarums serinoâ—…s 130. commendable in the old Fathers 103. b Ridetur chorda c. 51. b Roabes of the masse from whens 170 S Sacrament if it may be abusâ—…d 126. 127. Sacrament must 〈◊〉 〈◊〉 with coÌ„diciâ—…n si ille consecrauerit 145. â—… Sacrament wourshiping perillous 144 SacrameÌ„t vnder on kind whâ—… 112 Sacrament 〈◊〉 for an other is heresie 169 SacrameÌ„ts may nether appointed nor altered by man 173 Sacrament look coÌ„munion Sacrifice of Christe dayly 169. b Sacriledge after â—…e lasius opinion 86 S. George a hors bak 66. b Sandals of Purple must a Bishop wer why 148. b Sarum burdened w t subscripcioâ—… 78 Sarum mistaks â—…e lasius perilously 62. b SaruÌ„s reading 60 b Scholers froward peruers 58 Scripturs reding 71 Scripture wresters 64. b Scripturs â—…aÌ„ not eâ—… 115. b Scripture no defens for Papistes buâ—… only law 45. b Scripturs councels nor Doctors haue the Papistes any 6 Scripturs onli to be â—…ed in the churche 97 Serpent abused 126 Seruice of y â— churche in comun knowâ—… tung 68 Simonâ—… can not the Pope commit if he would why 113 Sirâ—…es 59 Sâ—…tterer both in diuinitye also in logiâ—… is d. Cole 42 Sophisticacion a secunduÌ„ quid ad simpliciter 11â—… Sophisticacion à noÌ„ causa vt causa 42. b Stamping of PoÌ„pie 56. b Statuimus abrogamus 66 Steuen Gardiners reading 61. b. corrupting of doctors 64. falsifiyng of Ge lasius 65 Stratagem of Mithridates 166 Substantia accidentiuÌ„ 65. b Substantia subiectum accideÌ„s vnknown of the people 141 Supremacye atteÌ„pted by the Bishop of ConstaÌ„tinople 15 Supremacye of no necessitie why 50 b. of no antiquitie 50. b Supremacye of the Pope 93 Supremacye restored without scrip Doct. or counsell 45. b Sursum corda 142. b Syllogismus of â—… Coles makiÌ„g 47 T Talking against papisto 72. b Traitors that draw theyr swordes against their prince 73 Transubstantiation how it began and when 139. b Transubstantiation impugned 60. b Transubstantiation impugned wyth mor auncient reasons then defended 43. when the worde was â—…yrste hard of 43. b Transubstantiation ouerthrown 18 Treuth puts custum to sylens 53. b Treuth refused of suÌ„ in all ages 123. b Treuth vttered at vn ware by D. Cole and WestoÌ„ 44 b Trident counsell 81 Tung known in the church 68 TuÌ„g known to pray in no ceremonye to be chaunge â–ª 109. b TuÌ„g vnknown miet to be vsed why 111 b. 113. b Tung strauÌ„ge in the Tchurch 108 Tung strauÌ„ge must be vsed why 149 Tung vnknown in y â— church 133 Tung one in all nations to praye in why 148 V Vaâ—…ts of the papists of theyr doctours 167 Verò for verè a sore error 63 Vnderstanding of y â— praiers 70. b Vniuersal bishop 47 Vniuersall bishop against gospel and old canons 110â—… Vntreuths by heaps made by D. cole 75 Vulcanus honored of the Romains 96 W Wemen baptyz 108 Wemen sing in the churche together with men 69. b Wemens wils 58 b. Weston vttereth treuth vnwares 44 Wresters of script 64. b Wourshiping of the sacrament 137. b. a new deuis 138. it is daungerous 139 Z Zeal must be according to knoledge â–ª 176 Zeal for the people hath D. Cole noâ—… 101 FINIS ¶ Faultes escaped in the printing FOl. 6. line 19. rede for father farther fol. 7. line 10. rede we haue red fol. 21 line 12. rede content li. last rede couÌ„sell fol. 29. line 14. rede affectually fol. 30. line 13. rede pronounced fol. 35. line 16. rede by the. fol. 36. syde ii line â–ª 3. rede yours fol. 40. line 13. rede should fol. 5â—… line 2. rede negatiue fol. 53. line 7. rede graunt fol. 55. line 3. rede to be fol. 56. â—…yde ii line 15. 〈◊〉 foot fol. 64. line 20. rede dedit fol. 67. side ii li. 22. rede learned fol. 71. syde 2. line rede ye may fol. 76 syde 2. line rede farther foiio 105. line 3 â–ª rede to be broken line 14. rede so were fol. 116. line rede id esse fol. 118. line 15. rede triacle FINIS 〈◊〉 〈◊〉 Bonner Tonstall Cole And in maner 〈◊〉 the rest D. Cole coÌ„fesseth y â— no Bishoppe of Rome beâ—…ore Greâ—…ory that â—…s for the â—…pace of 〈◊〉 â–ª hundred yers â—…fter Christ. wolde euer take vpon him the title of vniuersal Bishop D. Oglâ—…throp De. Trâ—… libro 4. capi 14. D. Skot â—…d Fecâ—… 〈◊〉 * Boner * TuÌ„stal * D. Col. almost al therâ—… Extâ—… 〈◊〉 Maiorâ—…tate obedieâ—…tia Cap â–ª vnâ—… SaÌ„ctâ—… Innocentius dist 82. proposuisti 〈◊〉 〈◊〉 ConciliiÌ„s 〈◊〉 〈◊〉 〈◊〉 sub 〈◊〉 Conciliâ—… Basi. sub Eugeâ—… Conciliâ—… Rom. sub Siluestro The Canonistes â–ª 〈◊〉 〈◊〉 D. Colâ—… 〈◊〉 Westâ—…nster os 3. bili 3. Ad Hebidiam In LucaÌ„ Ca. 2. 4. De Maiori obed ca. 〈◊〉 in glos ibidem Esa. 52. Eâ—…e 6.