⧠THE TRVE COPIES OF THE LETters betwene the reuerend father in God Iohn Bisshop of Sarum and D. Cole vpon occasion of a Sermon that the said Bishop preached before the Quenes Maiestie and hir most honorable Counsel 1560. ¶ Set forthe and allowed according to the order appointed in the Quenes Maiesties Iniunctions ¶ Cum gratia priuilegio Regiae Maiestatis per septennium THE COPIE OF a letter sente from D. Cole to the Bishop of Sarum vpon occasion of a Sermon that the saide Bishop had preached in the Courte before the Quenes Maiesty IT ruâ—… 〈◊〉 I shall not needâ—… many wordes to make my entree with you You hauâ—… made so large and gentill an offer that my request beynge employed wythâ—… the compasse of the same shall haue an answere I hope to my comforte Where in these Articles you seeme very resolute as it is thought so well armed that you haue whâ—… withto persuade any reasonable maÌ„ to be in them of 〈◊〉 opinioÌ„ may it therfore like you to sende me the chiefe places in these â—…atters not written for that were to mutche paines for you but noted or as they terme it coted whiche where they be And I promise you by y t â—…aith I beare to God I shall yelde fo farre as you shall giue me cause I wold wishe it might please you to write herein againe for talke will not so well further that you should herein entende Yf happely it shall lyke you to wryte any more then the places whiche ye accompte will throughly proue your opinion I pray you do it rather dialecticè then otherwise For the weght of these matters more requireth learning then wordes Yf the places that you haue in these Artiâ—…les be but such as are already answeared by learued men on our side or but suche as Caluine Bueer or other of the protestauntes haue laide for them selfe then I trust you will laye more weght or reason to them For suche as they be in them I haue already sene I repute them percase somwat able to do with yonge folke or the simple and vnlearned people other I wene weigh them no better then they be worthy Yet one thing more I long muche to be answeared in why ye rather offer â—…othe in your Sermon yesterday in the Courte at all other times at Powles Crosse to dispute in these iiii pointes then in the chiefe matters that lye in question betwixte the Church of Rome and the ProtestauÌ„tes Yt semith to me farre the nearer way to compasse that you would so faine winne if ye began not with suche matters which we deny not but a generall CouÌ„sell might take order that they shoulde be practised as ye woulde haue it Mary the Article of the presence of Christes Body bludde in the Sacrament the article of our Iustification the valewe of a Christian mans good workes whether the Masse â—…sed in the churche of Rome be tolerable yea or no yea whether that y e masse be not a verye sacrifice acceptable to God in dede and good bothe for the quicke and the dead whether any Scripture forbiddeth a manne to deâ—…re the blessed Apostles and Martyrs in heauen to pray for vs whether it be lefull to honour them and whether it be lefull for vs and good for them to prayâ—… for all christian Soules I wene if ye â—…ad the vpper hande but in one of these questions the world might wel thinke we were smally to be trusted in all the â—…est For we make a platte and playne answere to them without if or and. So do we not whether the Seruice ought to be in Englishe or not Or whether the people ought to receaue in bothe kindes or no. Or whether any priuate â–ª Masse ought to be saide in the Churche or no. I haâ—…â—…eoparded to wade this farre with you for no worse purpose then I haue vttered at the beginning For of trouâ—…h if you shew me good cause why I shal yelde as I haue promised Mâ—… aduenture in this case syalbe so taken I trust as no aduaÌ„tage be sought against me as for breache of any parte of my 〈◊〉 one way or other Wherefore I pray you constrewe my doynges by the meaning I had in them I haue here set in writynge the 〈◊〉 that you haue so gentelly ofâ—…d â—…o â—…e resonable in suche sorte in 〈◊〉 〈◊〉 â—…y 〈◊〉 ported 〈◊〉 your mouth 〈◊〉 me 1. Whether there remayne any substance of Bread and Wyne after the consecration done as the Churche appointeth 2. Whether it be tolerable that y â— people should receaue vnder one kinde or no 3. Whether it be any offeÌ„ce before God that the common Seruice shoulde be saide in a tonge that the people vnderstandeth not 4. Whether it be any offeÌ„ce before God a Prieste to saye Masse onles one or other receaue with him 18. Martij Henricus Cole The Bishop of Salisburies answere vnto the letter afore written I Perceyue by youre letters that ye were not present your selfe at my Sermon in the Court but only herde of it by the reporte of others And where you desire to be answered in certain pointes touchinge the same considerynge both my calling and also the place where I spake I staÌ„de in doubte whether I may safely wythoute further licence geue a rekening of my doctrine being vttered before the Prince the Counsell and the whole state of the Realme specially to a subiecte and sutch a subiecte as mistiketh all Sermons and yet will not vouchesaue to heare one Notwithstandyng forasmuche as I am persuaded that you charitably desire to be resolued â–ª I can also charitably be contented as a frende with a frende or a scholar with a scholar to conferre with you herein reseruinge alway my former protestation Touchingâ—… y â— quotations of the special points groundes that I stand vpoÌ„ if you had herde y â— maner of my doctrine your selfe I be leue you would not haue required theÌ„ For your reporterhath altered the whole forme of my speakyng For I stoode only vpon the negatiue which as you saide when time was in the disputation that should haue ben at Westminster is not possible to be proued My offer was this that if any one of all those thinges that I theÌ„ rehearsed could be proued of youâ—… side by any sufficient authoritie other of the Scriptures or of the olde Doctours or of the auncient Councels or by any one allowed example of the primitiue churche that then I woulde be content to yelde vnto you I say you haue none of al those helpes nor Scriptures nor CouÌ„cels nor doctours nor any other anâ—…iguitye this is the negatiue Now it staÌ„deth you vpon to proue but one affirmatiue to y e contrarie and so to require my promisse The articles y â— I said could not be proued of your parte wer theâ—…e â–ª That it can not appeare by aâ—…y authoritie other of the olde Doctours or of the auncient CouÌ„cels that there was any priuate masse in the
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
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
Communion al this while Yet are there sum that whisper in corners that the masse is ablessed a catholike thing and y ◠the holy Communion which now god of his great mercy hathe restored to vs is wicked and scismaticall therefore they murmure against it therfore they refrayne it wyll not come to it O mercifull God who woulde thynke there coulde be so muche wilfulnes in the heart of man O Gregorye O Augustine O Hierome O Chrisostome O Leo O Dionyse O Anacletus O sixtus O Paule O Christ If we be deceyued herein ye are they y ◠haue deceyued vs. You haue taught vs these sci◅nes diuisions ye haue taught vs these heresies Thus ye ordred the holy communiō in your tyme the same w◅ receyued at your hand and haue faithfullye delyuered it vnto the people And that ye may the more meruell at the wylfulnes of suche men they stande this day against so manye olde fathers so manye doctoures so many examples of the primitiue churche so manifest and so plaine words of the holye scriptures yet haue they herein not one father not one doctor not one allowed example of the prymitiue churche to make for them And when I say not one I speak not this in vehemencie of spirite or heate of talke but euen as before God by the way of simplicity and truth lest any of you shoulde happely be deceyued and thynke there is more weyght in the other syde thē in cōclusion there shal be found And therfore once agayne I say of all the words of the holye scriptures of all the examples of y ◠primitiue churche of all the olde fathers of all the aunciēt doctors in these causes they haue not one Here the mater it selfe that I haue nowe in hand putteth me in remembraunce of certein thinges that I vttered vnto you to y ◠same purpose at my last beynge in thys place I remember I layed out then here before you a number of thinges that are nowe in contronersie◅ wherunto our aduersaries will not yelde And I said perhappes boldely as it might then seeme to sum man But as I my self and the learned of our aduersaries thēselues do wel know sincerely and trulye that none of all them that this day stande against vs are able or shall euer be able to proue against vs any one of all those points ether by y ◠scriptures or by exāple of y t primitiue church or by the olde doctours or by the auncient generall councelles Since that tyme it hathe ben reported in places that I spake then more then I was able to iustifye and make good Howe beit these reportes were onely made in corners and therefore ought the lesse to trouble me But if my sayinges had ben so weake myght so easelye haue ben reproued I meruayle that the partyes neuer yet came to the lyght to take the aduauntage For my promise was and that openly here before you all That if anye man were able to proue the contrary I woulde yelde and subscribe to hym And he shoulde depart with the victorye Loth I am to trouble you with rehersall of suche thinges as I haue spokē afore and yet because the case so requireth I shall desire you that haue alredy hearde me to beare y ◠more with me in this behalf Better it were to trouble your eares with twyse hearing of one thyng then to betray the truth of God The words that I then spake as nere as I can call them to mynd were these If any learned man of all our aduersaries or if all y e learned men that be alyue be able to bring any one sufficient sentence out of any olde catholike doctour or father Or out of any olde generall counsell Or out of y ◠holye scriptures of God Or any one example of the primitiue Churche wherby it may be clearly plainly proued y t there was any priuate masse in the whole worlde at that tyme for the space of sixe hundred yeres after Christ Or that there was then any Communion ministred vnto the people vnder one kind Or that the people had th◅r commē prayers then in a straūge toung that they vnderstode not Or that the Bishop of Rome was then called an vniuersal Bishop or the head of y ◠vniuersal churche Or that y ◠people was then taught to beleue that Christes bodye is really substantially corporally carnally or naturally in the sacrament Or that his body is or maye be in a thousand places or mo at one tyme Or that the priest did then holde vp the sacrament ouer hys head Or that the people dyd then fall down and worship it w t godly honour Or that the sacrament was then or nowe oughte tobe hanged vp vnder a canopie Or that in the Sacrament after the wordes of consecration there remaineth only the accidents and shewes without the substaunce of bread and wyne Or that the priest then deuyded the Sacramente in three partes and afterward receyued him selfe all alone Or y ◠wh◅ so euer had said the sacramente is a figure a pledge a token or a remembraunce of Christes bodye had therefore been iudged for an heretike Or that it was lawfull then to haue xxx xx xv x. or v. Masses said in one Churche in one day Or that Images were then set vp in the churches to the entente the people might worship them Or that the lay people was then forbidden to reade the word of God in theyr owne toung If any man alyue wer able to proue any of these articles by anye one cleare or plaine clause or sentēce ether of the scriptures or of the olde doctours or of any olde generall Counsell or by any example of the primitiue chuech I promised then that I would geue ouer and subscribe vnto hym These words are the very lyke I remember I spake here openly before you all And these be the things that sum men say I haue spoken and cannot iustify But I for my part will not only not call in any thinge that I then sayd beinge well assured of the truth therein but also will laye more mater to y ◠same That if they that seeke occasion haue any thing to y ◠contrary they may haue the larger scope to replye againstme Wherfore besyde al that I haue said alredy I wil say farther and yet nothing so much as might be sayd If any one of all our aduersaries be able clearly and plainlye to proue by such authority of the scriptures the olde doctoures councelles as I said before that it was then lawfull for the priest to pronounce the wordes of consecration closely and in sylence to him self Or that the priest had th◅ authority to offer vp Christ vnto his father Or to communicate receyue the sacramēt for an other as they do Or to apply the vertue of Christes death and passion to any man by the meane of y ◠masse Or that it was then thought a sound doctrine to
disputare The Pope hath a right y t no man maye withstand of wiche ryght no man may dispute Haue ye forgotten that is written in your decretales De translatione episcopi in the glose Papa naturam rerum immutat substantiaâ—… vnius rei applicando alteri Et de nullo potest facere aliquid Et sentetiam quae nulla est facit aliquam Quia in his quae vult ei est pro ratione voluntas Nec est qui illi 〈◊〉 cur ita facis That is he changeth the nature of thyngs applying the substantiall partes of one thing to another And of nothinge he is able to make sumwhat And that y t is no sentence he maketh a good sencence For in any thinge that he willeth his wil standeth in steade of reason And there is no man that may say vnto him why doest thou thus Haue ye forgotten the wordes of your owne councels Papa non potest iudicari the Pope can not be iudged And the same fortefied wyth a good reason oute of the wordes of the Prophet Esay who spake in the parson of God Quia scriptum est Nunquid gloriabitur securis aduersus eum qui secat cum 〈◊〉 shall the axe boaste himselfe ageinst hym that heweth wyth it Or haue ye forgotten that Nostiensis your owne doctoure wryteth Papa est omnia super omnia The Pope is al and aboue al whych words S. Paule speaketh only of Christ. So reuerently the doctoures of your syde vse gods holy Scriptures Yet I passe by a great a nuÌ„ber of the lyke sentences to the same purpose Thus ye se if ye tak part with GersoÌ„ a great many of your own frends wil fall out with you and ye wil be in hasard to be called an heretike Ye se by this that the councell of Constance Basil beinge both generall as Pighius saith decred a falshead and were in errour as ye your selfe must nedes confesse as well as Pighius if ye wil staÌ„d to your own doctryne And therfore Cardinalis Caietanus one of your own syde saith y t both these councelles were afterward iustly abrogate I thynke for that they were thought to haue decreed amisse And so both Gerson and ye by the iudgement of all your brethren remain still in errour And when ye haue sought out y â— bottome of your learning I beleue it wylbe harde for you to find any good sufficieÌ„t cause why a generall councell may not aswel be deceiued as a particuler For Christes promises Ecce ego vobiscuÌ„ sum and vbicunque duo aut tres conuenerint in nomine meo ibi sum ego in medio illorum are made aswell to y â— particular councel as to the generall Howbeit whether the councell may erre or no ye know it avayleth you but little to stand greatly to the defence of councels in these points onlesse ye had sum couÌ„cell to make for you But lyke as the Romaines in old tymes worshipped theyr god Uulcanus wyth al godly honour and yet woulde neuer vouchsaue to geue him a chappel within their towne euen so ye as it appeareth can content your selfe to honoure the councels and to haue them euer in mouth yet wyll ye not vouchesafe to take theÌ„ neare to you and to be ordered by them And therefore these wordes of yours are onely of office and of course that the very countenaumce ye geue the matter might make your reader beleue that ye haue all the councels of yoursyde wâ—… haue none Bnt alas what reuerence or regarde haue ye to the councels The councell of Nice appointed iii. Patriarches to rule the hole churche eche of them wythin hys precinctes of lyke authority Ye haue broken this councell geueÌ„ al y â— who le authority to one alon The councell holden at Eliberis decreed that ther shold be no kind of Image of any thing y â— is worshiped painted in the churche Ye haue broken this councell â–ª and filled your churches ful of Images The councell of Antioch decreed that such as came into the church and heard the Scriptures read and abstained from the communion should be excommunicate froÌ„ the church Ye haue broken thys councel and nether do ye read the Scriptures in such sorte as y â— people maye perceyue them nor once eâ—…horte them to the communion The councell of Charthage commaunded there should nothynge be rede in the church but only the Scriptures of God 〈◊〉 haue broken this councel and red such Legendes and fables vnto the people as ye your self know were ma nifest and open lyes The councell of Rome vnder Pope Nicolas commaundeth that no man 〈◊〉 present at y â— masse of a pryest whoÌ„ he knoweth vndoubtedly to kepe a concubine and that vnder y t â—…ayne of 〈◊〉 yet he whom ye would se fayn haue to be taken for the head of your churche not onely hath broken this councell but also for a certein ordenary tribute to be yerely paied geueth hys Priestes free licence and dispensacions vnder hys great seal â—…ly to kepe concubines without coÌ„trolment And what nede we 〈◊〉 examples 〈◊〉 make the couÌ„celles wey as ye wil wheÌ„ ye list as heauy as golde again when ye list as light as fethers Pope Julius the second called a councell at Rome onely to ouerthrow the counceil of Pisa. And the whole order of S. Dominiks freers cried out shame vpon the councel of Basil for that the Bishops there had taken part with the Scotistes against the Chomistes touchinge originall syn in our Lady The councell of Paris was scott at and iested out of all partes and vntill this daye kept of no parte For our Doctors of England sayd it had no power to sayle ouer the See â–ª Egidius of Rom saith it was to heauy to clim ouer the Alpes Thus muche for that ye seme to stand so 〈◊〉 to the defence of councels hauing in these points not one couÌ„cel to al ledge for your self Sarum YE presse me sore that if I write you not a boke of my proufes it wil be thought I do it conscientia imbecillitatis By lyke ye haue forgotten why ye withall your companye not long sence refused to enter into disputacion w t vs at Westminster Doubtles the greatest part thought it was as it was in dede conscientia imbecillitatis And what thinke ye is there now thought in you y â— being so often required yet can not be won to bryng so much as one pore sentence in your own defence I haue before alledged a few reasons of my part which by order of disputacion I was not bounde to do Now let the worlde iudge whether of vs both flyeth conference â—… Colo. I haue answered to thiâ—… already What order of 〈◊〉 dischargeth you of proufe Yet remember I came not to dispute but to be taught The Reply Sarum YE haue answered me by saying nothing whiche I thinke ye would not haue done if ye had any thynge els to answere from proufe in thys matter I am
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
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
to be sente you an other answeare whiche vpon beâ—…ter aduise I thought good to staye I ment in both one thinge but my first was somdeale sower and woulde haue bene as bitter as a medicine or in tyme of Lent penaunce I striue with nature the les to offende you and so I trust you see cause to forgiue me if in any parte of my writing I seeme ouer â—…ager 24. Martij Henricus Cole ⧠The answere of Jo. Bisshop of Sarum vnto D. Coles second letter IN your second letters I finde manye wordes to litle purpose It had bene better for you to haue alleaged one sufficient authority wherby I mighte haue learned that I loked for For in my Sermon at Powles and els where I required you to bring forthe on your parte eyther sum Scripture or sum olde Doctour or sum auncient Councell or els sum alowed example of the Primatiue Church For these are good groundes to buylde vpon And I woulde haue merueiled y â— you brought nothing al this while soning y t I knew ye had nothyng to being But nowe for asmutche as you seâ—…e shiftes and will not cum to answere I count him vnwise that knoweth not your meaning Ye aske why ye shoulde be called obstinate Doubtles I haue a better opinion of you and trust ye be â—…ot so But if a man withstand an open trueth hauing nothinge wherwith to â—…efende him selfe I remit him to your owne iudgement whether he may be called obstinate or no You put me in remembraunce of mine office that for asmutch as I am a Bishoppe I shoulde be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ready to yelde accoÌ„pte of suche thinges as I teach I thanke God so I doo and haue done hitherto to my power bothe priuately and openly But if this be my dewtie required at my handes what priueledge haue you that you only may not alow one poore sentence to the confirmation of your learning â—…ou wold haue men thinke I flie answearinge bycause I am a Bishop This in logique is called Paralogismus A noÌ„ causa vt causa I alleaged the place audience where I spake not only mine office for that I thought it might appeare sum want of discretion to call y e doctrine into questioÌ„ which I knew was grounded vpoÌ„ god des worde and authorised and set forth by the â—…uenes Maiestye by the assent of the whole Realme But as touching my callyng I am not only readie to answeare any man in any thing that I professe but also vpon sufficient allegation as I haue promised very well content to yelde vnto you But I beseche you what reason of your faith in these maters gaue you sâ—…time when ye were inplace Scriptures doctours councelles ye had none as it now appeareth by your silence Therfore y e ground of your petswasion must then needes be Nos habemus legeÌ„ secunduÌ„ legeÌ„ c. You knowe what foloweth for as truely as god is god if ye wold haue vouchsaued to folow either y â— scriptures or y â— auncieÌ„t doctours Councels ye wolde neuer haue restored againe the Supremacye of Rome after it was once abolisshed or the priuate Masse or the Communion vnder one kinde â–ª 〈◊〉 â–ª It geueth you that I shoulde rest vpon the negatiue and 〈◊〉 put you to your proufes Wherin notwithstanding ye alleage against me the custome of the Schooles yet ye know Christ vsed the same kinde of reasoning in his schoole As wheÌ„ he said to the Pharisees Hoc Abraham non fecit thys thyng Abraham neuer did And agayne when he answeared them in the â—…ase of matrimonie A pâ—…incipio non fuit sic it was not so from the beginning he stode only vpon the negatiue â—…herein if the Pharisies had ben able to 〈◊〉 but one affirâ—…atiue eyther that Abraham had donne so or that the lawe of diuorse had bene so from the beginninge Christ w t hys negatâ—…ue might sone haue ben confounded Euen so when the Bishoppe of ConstaÌ„tinople had taken vpon hiâ—… to be â—…alled the vniveâ—…sal bishop of the whole Churche which title after warde the Bishop of Rome began to 〈◊〉 to himself for the 〈◊〉 of the same had 〈◊〉 〈◊〉 disâ—…quieted and shaken the 〈◊〉 world but wheÌ„ the Bishop of Constantinople first begaÌ„ to vse this stile Gregorye being then the Bishop of Rome confounded hym only with the negatiue Nemo said he decessorum meorum hoâ—… profano vocabulo vti voluit none of my predecessours woulde euer vse this 〈◊〉 and lewâ—… name Lib. 4. Epist. 80. And â—…gain Epist. 92. Sancti ante legem Sancti in lege SaÌ„cti sub gratia omnes perficientes Corpus Domini in meÌ„bris sunt constituti At nemo se vniuersalem dici voluit The holye men before the law the holie meÌ„ vnder the lawe the holie men vnder the grace of the Gospel altogether making vp one bodie of the Lord are placed amoÌ„gest his members but none of them wold euer suffer hym self to be called vniuersall I haue chosen especially these exaÌ„ples bicause they seeme to serue me to double purpose Thus Gregorye reasoned theÌ„ as we do now only vpon the negatiue And if theÌ„ the Bishop of Constantinople had ben able to proue but one affirmatiue y â— any Bishop of Rome afore time had vsed y t stile or that euer any man other before the Law or vnder the lawe or vnder y â— Gospel had suffred him self to be called vniuersall Bishop then had Gregorie ben confounded But as touching the custome of the Scholes I trust ye haue not yet forgotteÌ„ that Aristotle geueth order to y â— opponeÌ„t in many cases to require an instaÌ„t as I do now at your hand And what is y â— els but in the deniall to defende the negatiue to driâ—…e the aduersarie to auouch the affirmatiue But y â— wil ye not do ye know why although ye dissemble it But sooner ye require to see our groundes And what better grouÌ„d can we haue on our side theÌ„ y t D. Cole the chiefest maÌ„ on y â— other side caÌ„ find no grounde to stande against vs He that will make any innoua tioÌ„ saye you must giue a reason of his doinges O maister Doctour this reason fighteth 〈◊〉 against your selfe For you haue 〈◊〉 and put awaye the most parte of the order of the primatiue church and yet ye neuer gaue anye good reason of your doinges You saye you are in possession No ye were sumtimes you are not now And when you were ye had no right title nor good euidence no more theÌ„ they that sumtime sate in Moses chayre or they that sayd Nos sumus filii AbrahaÌ„ we are the children of Abraham and thereby claymed theyr possession Therfore ye were possessores malae fidei and for that cause ye are now iustly remoued Now if ye thinke ye haue wroÌ„g shewe your euidence out of y â— doetours the Councelles or Scriptures that ye may haue your right and reentre I
require you to no greate paine one good sentence shal be sufficient You would haue your priuate masse the Bishop of Romes Supremarie the Commen prayer in an vnknowen tongue and for the defence of the same ye haue made no sinal adoo Me thinketh it reasonable ye bryng sum one authoritie beside your owne to auouche the same withall Ye haue made y â— vnlearned people beleue ye had al the Doctours al the CouÌ„celles fiften huÌ„dred yeres on your side For your credites sake let not all these great vauÌ„ts come to naught Where ye say ye are in place of a learner and gladly cum to be taught you must pardon me it semeth very hard to beleue For if you were desirous to learne as you would seme ye would cum to the Church ye would resort to the lessons ye would abide to hear a sermon for these are the Scholes if a man list to learn It is a token the scholer passeth 〈◊〉 for his Boke y e wil neuer be brought to Schole Ye desyre ye may not be put of but y t your suit may be considered And yet this half yere long I haue desired of you of your bretheâ—… but one sentence and still I know not how I am cast of and can get nothing at your handes You call for the speciall proufes of our doctrine whiche would require a whole Boke where as if you of your part could vouchesaue to bring but two lines the whole matter were concluded Yet lest I should seme to flie rekening as ye do or to folow you in discourtesie I wil perfourme sum part of your request although in dede it be vnreasonable Agayust your new deâ—…se of traÌ„substantiatioÌ„ besides many others whom I wil now passe by ye haue the old father doctour Gelasius whose iudgement I beleue ye will regarde the more bicause he was soÌ„time bishop of Rome which See as you haue taught can never 〈◊〉 And is alleaged in the decries his wordes be plaine Non desinit esse substantia panis natura vini It leaueth not to be the substance of bread and the nature of wine But to auoid this authoritie sum men of your side haue ben forced to expound these words in this sorte Non desinit esse substantia hoc est non desinit esse accideÌ„s It leaueth not to be the substaÌ„ce of bread y t is to saye it leaueth not to be the accidence or the fourme or the shape of Bread A very miserable shift Euen as right as the Scholie expoundeth the Text. Dist. 4. Statuimus id est abrogamus Yet doctor Smith of Oxford toke a wiser way For his answear is that Gelasius neuer wrote those wordes and that they hange not together and that there is no sence nor reason in them Here haue you that after the coÌ„ secration there remaineth the sub stance of bread and Wine Now bryng ye but one doctour that will say as ye saye that there remayneth only the accidentes or shapes of bread and wyne and I will yelde As touching a priuate Masse Gregorie saieth in his dialogues that before the time of the CoÌ„munion the Deacon was â—…oute in his time to crie vnto the people Qui non communicat locum cedat alteri who so will not receaue the Communion let him departe and giue place to others To breake the ordinaunce of Christ and to communicate vnder one kinde only your own doctour Gelasius calleth it SacrilegiuÌ„ And Theophilus Alexandrinus sayeth Si Christus mortuus fuisset pro Diabolo non negaretur illi poculum sanguinis â—…f Christ had died for the Deuil the cup of the bloud should not be denied him That the CoÌ„men prayers were vsed in the commen tongue you haue S. Basil S Hierome S. Augustin S. Chrisostome Saint Ambrose and the Emperour Iustiniam the places be knowen You see I disaduantage my self of many thinges that mighte be spoken For at this present I haue no leisure to write Bokes Now must I needes likewyse desire you forasmuche as I haue folowed your minde so far ether to bryng me one olde doctour of your side or els to giue vs leaue to thinke as the trueth is ye haue none to bryng You desire vs to leaue 〈◊〉 agaynst you and no more to 〈◊〉 so 〈◊〉 with you in the pulpittes O maister Doctour call you this vnmercifull dealyng when you were in authoritye ye neuer coulde call vs other then â—…tours and heretiques and yet besides all that vsed our Bodies as you know We only tell the people as our 〈◊〉 is that you withstand the manifest trueth and yet haue nether Doctour nor Councell nor Scripture for you and that you haue shewed such extremitye as y â— like hathe not ben sene and nowe can giue no rekenyng why Or if ye can let it appeare You saye our doctrine is yet in doubt I answere you to vs it is most certein and out of all doubt But if you for your parte be yet in doubt reason and charitie would ye had bene quite resolued out of doubt before ye had dealt so vnmercifully for it w t your brethern You are bound you say may not dispute yet god be thaÌ„ked you are not so bound as ye haue bouÌ„d others But I wold wish y t Quenes maiestie wold not only set you at 〈◊〉 in that behalf but also commaunde you to shewe your groundes But when ye were at liberty â–ª and a free disputatioÌ„ was offred you at Westminster before the Quenes most honorable couÌ„cel the whole estate of y â— Realm â–ª I pray you whether parte was it that then gaue ouer And yet theÌ„ you know ye were not bound Ye say ye remayne still in the faith ye were baptised in O good maister doctor stand not to much in that point You knowe ye haue alreadie for saken a great number of suche thinges as were thought necessarie wheÌ„ ye were Baptised and yet be sides that how many times haue suÌ„ of you altered your faith within the space of twenty yeares Remember your self who wrote the Boke A. De vera obedieÌ„ â–ª tia against the Supremacie of Rome B who commended it with his preface C who set it forth with solemne Sermons D who confirmed it with open othe You haue ecclesiam Apostol â–ª cam ye saye and we haue none Nowbeit in all these matters that we nowe entreat of we haue as you know must needes confesse the olde doctors church the auntient Councelles Church the Primitiue church S. Peters church S. 〈◊〉 Church and Christs Church and this I beleue ought of good right to be called the Apo stelles Churche And I 〈◊〉 mutch that you knowing ye haue none of all these yet should say ye haue ecclesiam Apostolicam Where ye say ye make no innouation it is no marueile for in manner all thinges were altered afore to your hands as may most â—…uidently appear by all these matters that be nowe in question betwene vs wherin ye
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
teache the people that y â— masse ex opere operato That is euen for that it is sayd done is able to remoue any parte of our synne Or y t then any chrystian man ealied the sacrameÌ„t hys Lord and God Or that the people was theÌ„ taught to beleue that the bodye of Christ remayneth in the sacrament as long as the accidents of the bread remayne there wythout cortuption Or that a mouse or any other worme or best may eate the body of Christ for so sum of our aduersaries haue sayd and taught Or that when Christ said Hoc est corpus meum Thys word Hoc pointeth not the bread but Indiuiduum vagum as sum of them say Or that the accidens or formes or shewes or breade and wyne be the sacrameÌ„ts of Christs body and bloâ—…de not rather the very bread and wyne it self Or y â— the sacrament is a sygne or token of the body of Christ y â— lyeth hiddeÌ„ vnderneath it Or that ignorauÌ„ce is the mother and cause of true denotion and obedience These be the highest misteries and greatest keyes of theyr religion without them theyr doctrine can neuer be mainteyned and stande vp ryght If any one of al our aduersaries be able to auouche any one of all these articles by any such sufficieÌ„t authority of scriptures doctours or Councelles as I haue required as I sayd before so say I now agayn I am content to yelde vnto him and to subscribe But I am well assured they shall neuer be able truly to alleadge one sentence And because I knowe it therfore I speake it lest ye happelye shoulde be deceyned All this notwithstandynge ye hau ehearde men in tymes paste alledge vnto you councelles doctours antiquities successions and long continuaunce of tyme to the contrarye And an easye mater it was so to do speciallye before them that lacke eyther leysure or iudgement to examine theyr proufes On a tyme Mithridates the kynge of Pontus layed syege to Cizicum a towne ioyned in frendship to the Citye of Rome Whych thynge the Romanes hearynge made out a gentleman of theyrs named Lucullus to rayse y â— siege After y t Lucullus was within the sight of y t towne shewed himself with his company vpon the syde of an hill thence to geue courage to the Citizens within that were hesseged Mithridates to cast thâ—… into despaire and to cause theÌ„ the rather to yelde to hym made if to be noysed and bare them in hand that al that new company of souldiers was his sent for purposely by him against the Citye All that notwythstandynge the Citizens within kepte the walles and yelded not Lucullus came on raised the siege wanquished Mithridates and slew hys men Euen so good people is there now a siege layde to your walles an armie of doctours and councelles shewe them selues vpon an hill The aduersary y t would haue you yelde beareth you in hand that they are their souldiers stande on theyr syde But kepe your hold the doctours and olde catholike fathers in the pointes that I haue spoken of are yours ye shall se the siege raised ye shall se your aduersaries discomfeited put to flight The Pelagians were able to alleadge S. Augustin as for them felf yet when the mater came to profe he was against them Heluidius was able to alleadge Tertullian as making for him selfe but in trial he was against him Eutyches alleadged Iulius Romanus for him selfe yet in dede was Iulius most againste hym The same Eutiches alleadged for him self Athanasius Cyprian but in conclusion they stode both against him Nestorius alleadged the counsel of Nice yet was the same councell found against him Euen so they that haue auaunted them selues of doctoures and Councelles and continuaunce of tyme in any of these pointes whâ—… they shal be called to tryal to shew theyr profes they shall open theyr handes fynd nothing I speake not this of arrogaÌ„cy thou Lord knowest it best that knowest all thynges But for as much as it is Goddes cause and the truth of God I shoulde do God greate iniurye if I shoulde concele it But to returne againe to our mater There be sum that say y â— no masse is priuate or to be taken as y â— action of one priuate man For they say y â— priest that saith masse here doth communicate with an other priest that saith Masse sum other where where so euer it be the distance beyng neuer so great Thys commissioÌ„ semeth very large For so may the priest that saith masse in Englande or Scotland communicate with the priest that is in Calicute or in the farther moste part of India And by thys meanes should there be no excommunication at all for the partie excoÌ„municate might say he wold communicat with the prâ—…est whether he would or no. But Saint Paul gloseth not y â— matter on this sort but saith Alter alterum expectate That is tary ye one for an other And again he saith when ye cum together ye cannot eate y â— Lordes supper for euery one of you taketh his own supper aforehand Sum others say the prieste maye communicate for the people and that is as meritorious vnto them as if they had communicate them selfe But what commission hath the prieste so to do or from whoÌ„ or what certeyne knowledg hath he that his receyuinge of the communion shal be auailable for the people for if it be so what neded it then Christ to say Accipite bibite ex hoc omnes â–ª Or if we may receyue the sacrament of Christes body one for an other why maye not we aswell be baptised one for an other Why may we not aswel confesse our faultes before the coÌ„gregation and receyue absolucion on for an other Whi may we not heare the Gospell and beleue one for an other O that these folies so weake and so vain without shew or shadowe of any truth shoulde euer synke into a Christian heart or take place in Goddes religion S. Paule saith Qui manducat bibit indignè iudicium sibi maÌ„ducat bibit Who so eateth or drinketh vnworthely eateth driÌ„keth iudgement not vnto others sayth S. Paul but to him selfe Againe S. Paul saith who so beleueth in him y â— iustifieth the wicked not the faith of any other man but hys own faith is rekened to him vnto iustice S. Chrisostom saith It is the heresie of the Martionites to thinke that any one man maye receyue the sacrament for an other therfore he maketh light of such disorder of the sacramentes calleth them Sacramenta vicaria Origene saith Ille est sacerdos propitiatio hostia Est enim Agnus Dei qui tollit peccata mundi â–ª Quae propitiatio ad vnumquemque venit per viaÌ„ fidei He is our priest saith Origene he is our attonement he is our sacrifice For he is y â— lamb of God that taketh away the sins of the world Whiche attonement saith he coÌ„meth vnto vs â—…ot by the