❧ THE TRUE COPIES OF THE Letter's between the reverend father in God john Bishop of Sarum and D. Cole, upon occasion of a Sermon that the said Bishop preached before the queens Majesty, and her most honourable Counsel. 1560.  
¶ Set forth and allowed, according to the order appointed in the queens majesties Injunctions.  
¶ Cum gratia & privilegio Regiae Maiestatis per septennium.   

THE COPY OF a letter sent from D. Cole to the Bishop of Sarum, upon occasion of a Sermon that the said Bishop had preached in the Court before the queens Majesty.  
IT ru●… 〈◊〉 I shall not need●… many words to make my entry with you. You hau●… made so large and gentle an offer, that my request being employed wyth●… the compass of the same, shall have an answer I hope to my comfort.  
Where in these Articles you seem very resolute, & as it is thought so well armed, that you have wh●… withto persuade any reasonable man to be in them of 〈◊〉 opinion: may it therefore like you to send me the chief places, in these ●…atters not written, (for that were to much pains for you) but noted, or, as they term it, quoted which & where they be. And I promise' you by yt●…aith I bear to God, I shall yield foe far as you shall give me cause.  
I would wish it might please you to writ herein again, for talk will not so well further, that you should herein intend. If happily it shall like you to write any more than the places, which you account will thoroughly prove your opinion, I pray you do it rather, dialecticè, then otherwise. For the weight of these matters, more requireth learning then words.  
If the places that you have in these Arti●…les, be but such as are already answered by learned men on our side, or but such as Caluine, Bueer, or other of the protestants have laid for themself, than I trust you will say more weight or reason to them. For such as they be, in them, I have already seen. I repute them percase somewhat able to do with young folk, or the simple and unlearned people, other, I ween, weigh them no better than they be worthy.  
Yet one thing more I long much to be answered in, why you rather offer ●…othe in your Sermon yesterday in the Court, & at all other times at Paul's Cross, to dispute in these iiii. points, then in the chief matters that lie in question betwixt the Church of Rome and the Protestants. It seemeth to me far the nearer way to compass that you would so feign win, if you began not with such matters which we deny not, but a general Counsel might take order that they should be practised as you would have it. Marry the Article of the presence of Christ's Body & blood in the Sacrament, the article of our justification, the value of a Christian man's good works, whether the Mass ●…sed in the church of Rome be tolerable yea or not, yea whether that the mass be not a very sacrifice acceptable to God in deed, and good both for the quick and the dead, whether any Scripture forbiddeth a man to de●…re the blessed Apostles and Martyrs in heaven to pray for us, whether it be leeful to honour them, and whether it be leeful for us, and good for them, to pray●… for all christian Souls: I ween if you ●…ad the upper hand but in one of these questions, the world might well think we were smally to be trusted in all the ●…est. For we make a plat and plain answer to them, without if, or and. So do we not, whether the Service aught to be in English or not. Or whether the people aught to receive in both kinds or no. Or whether any private▪ Mass aught to be said in the Church or no.  
I ha●…●…eoparded to wade this far with you, for no worse purpose than I have uttered at the beginning. For of trou●…h, if you show me good cause why, I shall yield as I have promised.  
M●… adventure in this case syalbe so taken I trust, as no advantage be sought against me, as for breach of any part of my 〈◊〉 one way or other. Wherefore I pray you construe my doings by the meaning I had in them.  
I have here set in writing the 〈◊〉 that you have so gentelly of●…d ●…o ●…e reasonable, in such sort in 〈◊〉 〈◊〉 ●…y 〈◊〉 ported 〈◊〉 your mouth 〈◊〉 me.  
1. Whether there remain any substance of Bread and Wine after the consecration done as the Church appointeth?  
2. Whether it be tolerable that the people should receive under one kind or no?  
3. Whether it be any offence before God that the common Service should be said in a tongue that the people understandeth not?  
4. Whether it be any offence before God a Priest to say Mass, unless one or other receive with him?  
18. Martij. Henricus. Cole.   

The Bishop of Salisburies' answer unto the letter afore written.  
I perceive by your letters that you were not present yourself at my Sermon in the Court, but only heard of it by the report of others. And where you desire to be answered in certain points touching the same, considering both my calling and also the place where I spoke, I stand in doubt whether I may safely without further licence give a reckoning of my doctrine, being uttered before the Prince, the Counsel, and the whole state of the Realm, specially to a subject, and such a subject as mistiketh all Sermons, and yet will not vouchsafe to hear one. Notwithstanding forasmuch as I am persuaded that you charitably desire to be resolved▪ I can also charitably be contented, as a friend with a friend, or a scholar with a scholar, to confer with you herein, reserving always my former protestation.  
Touching●… the quotations of the special points & grounds that I stand upon, if you had herd the manner of my doctrine yourself, I be leave, you would not have required them. For your reporterhath altered the whole form of my speaking.  
For I stood only upon the negative, which as you said, when time was, in the disputation, that should have been at Westminster, is not possible to be proved.  
My offer was this, that if any one of all those things that I then rehearsed, could be proved of you●… side by any sufficient authority other of the Scriptures, or of the old Doctors, or of the ancient Counsels, or by any one allowed example of the primitive church, that then I would be content to yield unto you.  
I say you have none of all those helps, nor Scriptures, nor Counsels, nor doctors, nor any other an●…iguitye, & this is the negative. Now it standeth you upon to prove but one affirmative to the contrary, and so to require my promiss.  
The articles that I said could not be proved of your part were the●…e▪  
That it can not appear by a●…y authority other of the old Doctors, or of the ancient Counsels that there was any private mass in the whole Church of Christ, at that time.  
Or that there was then any communion ministered in the church to the people under one kind only.  
Or that the comen prayers were then pronounced in a strange tongue, that the people understood not.  
Or that the Bishop of Rome was then called universalis Episcopus, or Caput universalis Ecclesiae an universal Bishop of the whole world, or else the head of the universal Church,  
Or that the people was then taught to believe that in the Sacrament after the consecration, the substance of Bread and wine departeth away, and that there remaineth nothing else but only the accidents of Bread and wine.  
Or that then it was thought lawful to say, x. xx. or. thirty. masses in one church in one day.  
Or that the people was then forbidden to pray, or to read the scriptures in their mother tongue.  
And other ●…o Articles a great number I reckoned up then at Paul's Cross, which it were long now to rehearse.  
And if any one of all these articles can be sufficiently proved by such authority as I have said, & as you have born the people in hand you can prove them by: I am well content to stand to my promiss.  
●…f you say these are but small matters in comparison of others, yet as small as you would have them seem now▪ sum men have felt no small smart for them,  
And where you marvel why I began not rather with the real presence, with Justification, with the value of good works, with the sacrifice of the Mass, with praying unto saints: with praying for the dead: although in deed it may seem very much for me to be appointed by others what order I should take in my preaching, yet to answer the truth, why I passed by these matters at the first, and rather began with other, the cause was, not for that I doubted in any of the premises, but only for that I knew the matters that you ●…ue question of, might at lest have sum colour or shadow of the doctors. But I thought it best to make my entry 〈◊〉 such things, as wherein I was well assured y●…●…lde be able to find not so much as any colour at all. And if you will first grant this to be true, as I believe you will, notwithstanding the people have been long told the con●…rary, afterward I am well content to travel with you father in the rest.  
Further I marvel much you writ, that touching a private mass, or the receiving under one kind, or the comme●… prayers to be had in an unknown tongue or otherwise, you are not resolved to answer precisely without, if, or and▪ For where you say you are content to be ordered herein by a general Council, first I would 〈◊〉 what general Council of any antiquity ever decreed any of those matters against us, 〈◊〉 perhaps ●…es you will say the council of Counstauce, that of late years pronounced o●…y against Christ himself▪ and all the primit●… church, that it should be a 〈◊〉 disorder, if the people should comm●… cate under both kinds. And ha●…g no 〈◊〉 council, that 〈◊〉 was to allege, in these matters, I maru●… how you can justly say, you are altogether ordered by councils. And yet farther would I learn, what warrant any general Council can have to decree any thing contrary to god's word.  
Where you say, you have seen master calvin's, and master Bucers' reasons, & have found them very weak, and not able to move any other then young 〈◊〉, and unlearned people, me thinketh that answer is so comen and so general, that it ma●…●…erue our turn as well as yours. For we have read Coclaeus, Eckius, Pigghius, 〈◊〉, and such others, & have found such reasons and answers in them, as I believe you yourself are not m●…che moved withal.  
Where you say that master Calu●…es, an●… ma●…ster Buc●…rs reasons have been answered, I grant in deed they have 〈◊〉 answered, but not so mu●…che by learning, as by other means, as you know●…. But your reasons have 〈◊〉 answered by reason 〈◊〉▪ as now, God be thanked, the whole world knoweth.  
But to conclude, as I began I answer that in these articles I hold only the negative, and therefore I look how you will be able to affirm the contrary, and that, as I said afore, by sufficient authority. Which if you do not you shall 'cause me the more to be resolved, & others, to stand the more in doubt of the rest of your learning.  
20. Martij. Io. Sarum▪   

❧ D. Coals second Letter to the Bishop of Sarum.  
I Shall for this time pass●… over all other parts of your answer, and renew my former suit unto you, in most hearty and humble wise desiring you to give ear unto me in the same.  
Remember ●…or god's sake how I began with you, not for other intent then to be instructed, why I should be accounted obstinate for standing in contrary opinion with you. Now when I weigh your answer sent me lately in writing, I think you do mistake my doing, supposing that the same cometh not of such ground as it doth. My letter sent to your declareth in my first entry with you, what my meaning was, and whereof it proceeded. I heard by report of many that both at Paul's & other where, you openly wished that one man thinking otherwise then you do, would charitably talk with you, whom you would with like charity answer and ●…ndeuour to satisfy. And although yo●… had not so protest●…d, yet is it the part of a common and public preacher to perform no less when occasion is given. With which cause I was moved to writ as I did, entending if I might to learn of you that I known not, and that could by learning persuade a man not wholly vnl●…arned to yield thereunto, according to the words of my writing, and ●…rotestation.  
But I ●…nde not this meaning in your writing sent unto me, wherein you sh●…e yourself ●…isposed only to defede your teaching as confessed and take f●…r true, & n●… to give any acc●…pte th●…rof, or to satisfy any that doubteth. And there you 〈◊〉 me all●…age to the contrary and ●…proue your saying, which neither reason, nor law, can drive me to. R●…ason, ●…icause the doctrine being yet d●…btfull and standing upon proof, the teacher should first approve it unto such as doubt. Which the custom of learning in all universities proveth true. Where the oppen●…t, when ●…atter is ●…enied, as your doctrine is by us, allegeth ●…or the part which he would have s●…me ●…rew. An●… 〈◊〉 〈◊〉 〈◊〉 ●…ou to disprove that do●… 〈◊〉 which lon●…e time hath been 〈◊〉 〈◊〉 〈◊〉 more when any man professed a r●…formation of doctrine, as you d●…, 〈◊〉 〈◊〉 hath ever alleged causes wl●…y they so did, 〈◊〉 so take ●… hand▪ to prove that they taught▪ agai●…st such as did and would think otherwise.  
But because you a●…e a●… Bishop and 〈◊〉 〈◊〉 ●…tche an 〈◊〉, you doubt 〈◊〉 ●…ou aught 〈◊〉 show cause of that you 〈◊〉 or not, and therefore you spoke by 〈◊〉. Where at I do ●…utche 〈◊〉 for the person 〈◊〉 the place maketh ●…ereuce w●…o should prove or disprove▪ The greater parsonage you bea●…e, the less cause have you to be put to answer. You have not yet I ween all forgot the trade in ●…reforde which you and I were brought up in. In sc●…oles of philos●…phie a master of art is the highest degree, where the master is rather put to oppose, than to answer. And like wise in divinity in ordinary disputation the doctor opposeth, the meaner man answereth▪ And what reason should lead you to to think that a Bishop should not rather show cause of the he teacheth, the any other. Sa●…et Paul requireth in a Bishop that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man before all other meet and able to teach. And it is a reule in Bishops that they be ●…eady to give an account of their believe. And ma●…ye reasons are there why it should be so.  
You can not say I am an heretic, or obstinate, and thereby put me of. For I offer to yield in all that you prove to me. I stand in place and case to learn, and you a man appointed to teach. I come for no other purpose but to learn more than I know. I come to you for council in those points you seem very resolute in, I mean you no harm nor guile. Cast me not of for God's love, as men do beggars, when they mind to do them no good.  
If you have Scriptures, Counsels. etc. with you, I desire to know them. If you have none, let me & my fellows alone in your Sermons. We trouble you not, nor give you cause to deal so unmerciful with us, as some of your side doth, as though we were the most unreasonable men in the world.  
By law upon good grounds no man should be put to reason where matters are once agreed on. I and my fellows are in bands to avoid such kind of reasoning as you would put me to. Wherein wise men see, when you openly provoke us to disprove that you teach, you far as if you should say to one that is bound hand and foot, come strike me & thou darest. We are as I said in place of learners, & you in place to teach. We are defendants, and you the plaintiffs. We continue in the faith we professed sith our Baptism, you pretend a change in the same. We have with us an Apostolical church, you have none yet approved. We make no innovation, for, In rebus novis constituendis, saith the law, evidens debet esse utilitas: and all new attempts are to be suspected.  
You seem to mystic in manner all y● hitherto hath been received. But you say you bring us again to the Primitive Church. It is a fowl fall in reasoning, to bring that for proof, which lieth yet in question or plainly denied. We are in possession, you come to put us from it. You mean to draw us to you, we desire to know cau●…t why. What rea●… 〈◊〉 adeth you to put a negative in qu●…n thereby to greu●… your adversary (yet have you none of me, for I seek on you to be taught) where in Law a person 〈◊〉 a●…ted can be put to no more but to defede. Where a negative implieth in it a yea or affirmation, there the plaintiff is put to his proof. But I protest once again, I come not to dispute, but to learn.  
●…u will happily say that both ●…ur side and yours hath already sa●… even so much in the ma●…ers that be in qu●…stion betwixt, us, that as you can say no more for your part th●… hath been 〈◊〉 al●…eady no more can we neither, and 〈◊〉 as good neu●…r a whit as never the b●…●…f the reasons that Calu●…, Bucer, & ot●… Protesrants doth make, can not 〈◊〉 you, what availeth any mo●…e 〈◊〉. 〈◊〉 the case be such in d●…de, that 〈◊〉 part can go further, but all is s●…yd th●…t maketh for either part, then either l●…t both parts let other alone, until such a general Council be assembled as you will agreed to stand by, which will not be I trow while I live, nor seven years after for ought I see yet. And yet I see other folk thi●…ke that not reasonable, because the chiefest poin●…es we strive on are already determined.  
And here it booteth not to say as you do of ●…e Council of Constance slaunderou●…y, till you had proved that ●…e say. I am some what bold with you in this term, but pardon me I pray you, this case require●…h the same. It booteth not I say, to say th●… Church hath walked in blindness, so as you make none account of such determination. Remember you have not yet proved the error of one general Council.  
If 〈◊〉 be as you say all is said that can be, than you and I now should do well to weigh the reasons of both sides. ●…ere if you say what weghtes or balance will you weigh them by, let us hardly do herein, as men do when the quenstion is which of two pieces of gold or two pieces of clot is best, than they take a fine piece of Gold or Cloth and that y● goeth nearest the best, that aught to be so taken for best. Let you and me weigh your men's reasons & ours by the father's weghtes and balance, & see who reasoneth most like S. Augustine, S. Basil, S. Cyprian, Tertullian, Ireneus, and ●…ionysium, the Councils, & such other weghtes fit for that purpose.  
Thus we see there is yet good cause enough, why men may soberly learn one of an other. And if it misfortune y●, for lack of insight, we can not agreed which balance wegheth heaviest, let us borrow eyes of our neighbours. And if you begin handsomely with me, I mistrust not but men shall at length get more liberty for so good a purpose, when good meaning is well known.  
By this you see I mean no guile, nor attempt no new practice. If you refuse me at this request, foresee what may be thought. You are not all without enemies pardie. Sum will percase constrew you refuse Conscientia imbecillitatis, etc.  
Well, if you send word year at a point, & will go no further, than I pray you that of all this encounter there grow no farther breach of amity, or harm other ways. I mean and deal plainly, and trust upon your open promise to go harmless again from you as I began. Here repeating again my former protestation, that I am not nor willbe against any Article that learning or reason can she we I aught to believe, being ready without malice to hear and take what may be alleged to drive me to that y●… teach, and desiring you here withal to constrew my sayings by the intent I bade in them, and also to tender my suit: I shall here make and end, and trouble you no further, unless I see more comfort at your hand.  
I had once made ready to be sent you an other answer, which upon be●…ter advise I thought good to stay. I meant in both one thing but my first was somedeal sour, and would have been as bitter as a medicine, or in time of Lent, penance. I strive with nature, the less to offend you, and so I trust you see cause to forgive me, if in any part of my writing I seem over ●…ager.  
24. Martij. Henricus Cole   

❧ The answer of Jo. Bishop of Sarum unto D. Coles second letter.  
IN your second letters I find many words to little purpose. It had been better for you to have alleged one sufficient authority whereby I might have learned that I looked for.  
For in my Sermon at Paul's and else where, I required you to bring forth on your part either sum Scripture, or sum old Doctor, or sum ancient Council, or else sum allowed example of the primative Church. For these are good grounds to build upon. And I would have marveled that you brought nothing all this while, soning that I known you had nothing to being.  
But now for asmuch as you se●…e shifts, and will not come to answer, I count him unwise that knoweth not your meaning.  
You ask why you should be called obstinate. doubtless I have a better opinion of you, and trust you be ●…ot so. But if a man withstand an open truth, having nothing wherewith to ●…efende himself, I remit him to your own judgement, whether he may be called obstinate or no?  
You put me in remembrance of mine office, that forasmuch as I am a Bishop, I should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is ready to yield account of such things as I teach: I thank God, so I do and have done hitherto to my power, both privately and openly.  
But if this be my duty, & required at my hands, what privilege have you, that you only may not allow one poor sentence to the confirmation of your learning.  
●…ou would have men think I fly answering because I am a Bishop. This in logic is called Paralogismus, A non causa, ut causa.  
I alleged the place & audience where I spoke, & not only mine office, for that I thought it might appear sum want of discretion to call the doctrine into question, which I known was grounded upon god's word, and authorized and set forth by the ●…uenes Majesty, & by the assent of the whole Realm.  
But as touching my calling, I am not only ready to answer any man in any thing that I profess, but also upon sufficient allegation, as I have promised, very well content to yield unto you.  
But I beseech you, what reason of your faith in these matters gave you s●…time when you were inplace? Scriptures, doctors, councils, you had none, as it now appeareth by your silence.  
Therefore the ground of your petswasion must then needs be, Nos habemus legem, & secundum legem. etc.  
You know what followeth, for as truly as god is god, if you would have vouchsafed to follow either the scriptures, or the ancient doctors, & Counsels, you would never have restored again the supremacy of Rome after it was once abolished, or the private Mass, or the Communion under one kind▪ & 〈◊〉▪  
It giveth you that I should rest upon the negative, and 〈◊〉 put you to your proofs. Wherein notwithstanding you allege against me the custom of the Schools, yet, you know. Christ used the same kind of reasoning in his school. As when he said to the Pharisees, Hoc Abraham non fecit, this thing Abraham never did. And again when he answered them in the ●…ase of matrimony, A p●…incipio non fuit sic, it was not so from the beginning: he stood only upon the negative. ●…herein if the Pharisies had been able to 〈◊〉 but one affirmative, either that Abraham had done so: or that the law of divorce had been so from the beginning, Christ with his negat●…ue might soon have been confounded.  
Even so when the Bishop of Constantinople had taken upon hi●… to be ●…alled the vnive●…sal bishop of the whole Church, which title after ward the Bishop of Rome began to 〈◊〉 to himself, & for the 〈◊〉 of the same had 〈◊〉 〈◊〉 dis●…quieted and shaken the 〈◊〉 world, but when the Bishop of Constantinople first begun to use this stile, Gregory being then the Bishop of Rome confounded him only with the negative: Nemo, said he, decessorum meorum ho●… profano vocabulo uti voluit, none of my predecessors would ever use this 〈◊〉 and lew●… name. Lib. 4. Epist. 80. And ●…gain. Epist. 92. Sancti ante legem. Sancti in lege. Sancti sub gratia, omnes perficientes Corpus Domini in membris sunt constituti. At nemo se universalem dici voluit. The holy men before the law, the holy men under the law, the holy men under the grace of the Gospel altogether making up one body of the Lord, are placed amongst his members: but none of them would ever suffer himself to be called universal.  
I have choose especially these examples, because they seem to serve me to double purpose. Thus Gregory reasoned them as we do now, only upon the negative. And if then the Bishop of Constantinople had been able to prove but one affirmative, that any Bishop of Rome afore time had used that stile or that ever any man, other before the Law or under the law, or under the Gospel, had suffered himself to be called universal Bishop, than had Gregory been confounded.  
But as touching the custom of the Schools, I trust you have not yet forgotten, that Aristotle giveth order to the opponent in many cases to require an instant, as I do now at your hand. And what is y● else, but in the denial to defend the negative, & to dri●…e the adversary to avouch the affirmative. But y● will you not do, & you know why although you dissemble it. But sooner you require to see our grounds.  
And what better ground can we have on our side, then that D. Cole the chiefest man on that other side, can found no ground to stand against us?  
He that will make any innovation, say you, must give a reason of his doings. O master Doctor this reason fighteth 〈◊〉 against yourself. For you have 〈◊〉 and put away the most part of the order of the primative church, and yet you never gave any good reason of your doings.  
You say you are in possession. Not, you were sometimes, you are not now. And when you were, you had no right title nor good evidence, no more than they that sometime sat in Moses chair, or they that said. Nos sumus filii Abraham, we are the children of Abraham, and thereby claimed their possession. Therefore you were possessores malae fidei, and for that cause you are now justly removed.  
Now if you think you have wrong, show your evidence out of the doetours, the Councils, or Scriptures, that you may have your right and re-enter. I require you to no great pain one good sentence shallbe sufficient.  
You would have your private mass, the Bishop of Rome's Supremarie, the comen prayer in an unknown tongue: and for the defence of the same, you have made no final ado. Me thinketh it reasonable you bring sum one authority, beside your own, to avouch the same withal. You have made the unlearned people believe you had all the Doctors, all the Councils, & fourteen hundred years on your side. For your credits sake, let not all these great vaunts come to nought.  
Where you say you are in place of a learner, and gladly come to be taught, you must pardon me, it seemeth very hard to believe. For if you were desirous to learn as you would seem, you would come to the Church, you would resort to the lessons, you would abide to hear a sermon, for these are the Schools if a man list to learn. It is a token the scholar passeth 〈◊〉 for his Book, the will never be brought to School.  
You desire you may not be put of, but that your suit may be considered. And yet this half year long I have desired of you, & of your brethe●…, but one sentence, and still, I know not how, I am cast of, and can get nothing at your hands.  
You call for the special proofs of our doctrine, which would require a whole Book, where as if you of your part could vouchsafe to bring but two lines, the whole matter were concluded.  
Yet jest I should seem to fly reckoning as you do, or to follow you in discourtesy, I will perform sum part of your request, although in deed it be unreasonable.  
Agayust your new de●…se of transubstantiation, besides many others whom I will now pass by, you have the old father & doctor Gelasius, whose judgement I believe you will regard the more, because he was sometime bishop of Rome, which See as you have taught can never 〈◊〉.  
And is alleged in the decries: his words be plain. Non desinit esse substantia panis, & natura vini. It leaveth not to be the substance of bread and the nature of wine.  
But to avoid this authority sum men of your side have been forced to expound these words in this sort: Non desinit esse substantia, hoc est, non desinit esse accidens. It leaveth not to be the substance of bread, that is to say, it leaveth not to be the accidence, or the form, or the shape of Bread. A very miserable shift.  
Even as right as the scholy expoundeth the Text. Dist. 4. Statuimus, id est, abrogamus. Yet doctor Smith of Oxford took a wiser way. For his answer is, that Gelasius never written those words, and that they hang not together, and that there is no sense nor reason in them.  
Here have you that after the con, secration there remains the sub stance of bread and Wine.  
Now bring you but one doctor that will say as you say, that there remaineth only the accidents, or shapes of bread and wine, and I will yield.  
As touching a private Mass, Gregory saith in his dialogues, that before the time of the Communion, the Deacon was ●…oute in his time to cry unto the people, Qui non communicate locum cedat alteri, who so will not receive the Communion, let him depart and give place to others.  
To break the ordinance of Christ, and to communicate under one kind only, your own doctor Gelasius calleth it Sacrilegium. And Theophilus Alexandrinus sayeth, Si Christus mortuus fuisset pro Diabolo, non negaretur illi poculum sanguinis. ●…f Christ had died for the Devil, the cup of the blood should not be denied him.  
That the comen prayers were used in the comen tongue, you have S. Basil, S, Jerome, S. Augustin, S. Chrisostome. Saint Ambrose, and the Emperor justiniam, the places be known.  
You see I disadvantage myself of many things that might be spoken. For at this present I have no leisure to writ Books.  
Now must I needs likewise desire you forasmuch as I have followed your mind so far, either to bring me one old doctor of your side, or else to give us leave to think as the truth is, you have none to bring,  
You desire us to leave 〈◊〉 against you, and no more to 〈◊〉 so 〈◊〉 with you in the pulpittes.  
O master Doctor, call you this unmerciful dealing? when you were in authority you never could call us other then ●…tours, and heretics: and yet besides all that, used our Bodies as you know.  
We only tell the people, as our 〈◊〉 is, that you withstand the manifest truth, and yet have neither Doctor, nor Council, nor Scripture for you, and that you have showed such extremity, as the like hath not been seen: and now can give no reckoning why. Or if you can let it appear.  
You say our doctrine is yet in doubt, I answer you, to us it is most certain and out of all doubt. But if you for your part be yet in doubt, reason and charity would you had been quite resolved & out of doubt, before you had dealt so unmercifully for it with your brethren.  
You are bond, you say, & may not dispute, yet god be thanked, you are not so bond as you have bound others. But I would wish that queens majesty would not only set you at 〈◊〉 in that behalf, but also command you to show your grounds. But when you were at liberty▪ and a free disputation was offered you at Westminster before the queens most honourable council, & the whole estate of the Realm▪ I pray you whether part was it that then gave over? And yet then you know you were not bond.  
You say you remain still in the faith you were baptized in. O good master doctor stand not to much in that point. You know you have already for saken a great number of such things as were thought necessary when you were baptized, and yet be sides that, how many times have sum of you altered your faith within the space of twenty years. Remember yourself, who written the Book A. De vera obedien▪ tia, against the Supremacy of 
〈◊〉 〈◊〉.  Rome? B who commended it with his preface? C who set it forth with 
Bonner.  solemn Sermons? D who confirmed it with open oath? 
Tonstall.   
You have ecclesiam Apostol▪ 
Cole. And in manner 〈◊〉 the rest.  came, you say, and we have none. Nowbeit in all these matters that we now entreat of, we have, as you know, & must needs confess the old doctor's church, the ancient Councils Church, the Primitive church, S. Peter's church, S. 〈◊〉 Church, and Christ's Church, and this, I believe, aught of good right to be called the Apo stelles Church. And I 〈◊〉 much, that you knowing you have none of all these, yet should say, you have ecclesiam Apostolicam.  
Where you say you make no innovation, it is no marvel, for in manner all things were altered afore to your hands, as may most ●…uidently appear by all these matters that be now in question between us, wherein you have utterly changed and abolished the order of the old church, and do nothing but the contrary. And what evident profit the Church of God hath got by it, I think it a hard matter to declare.  
You would have the matter turned over co sum general counsel as we would be contend to stand by, howbeit, that you think will not be in your time.  
Notwithstanding I dare boldly say such a Council w●…be a great while before you shallbe able to found any doctor, or old council to serve your purpose. But though there were never such a Council, yet truth willbe truth notwithstanding, for the Conell can not make the falsehood truth, but the thing that is taken to be ●…rew, it certifieth only to be true. But what redress can there be looked for of such a Council, where as no man shallbe ●…udge or suffered to speak one way or other, but only such as be openly and justly accused & found falt●…, and where as he that is himself most out of order, shallbe head and refourmer of the whole.  
Both parties, you say, have waded so ●…re 〈◊〉, the now 〈◊〉 ●…an go no further, & therefore you would have either part let other alone. If you of your part would have done so, when time was, many a godly man had now been ali●…e.  
Where as you say you would have the sayings of both parties weighed by the ballante of the old hoctours, you see, that is our only request, and the in the matters you w●… of, I desire even so to betried.  
But why throw you away these balance, and being so earnestly required, why be you so loath to show forth but one old doctor of your side? you make me believe, you would not have the matter cum to trial. Only you set forth the empty names of S Augustine, of saint Jerome, of S. Chrisostome, of sBasil, of s. Cyprian, of Tertullian, of Treneus, of Dionysius, of the Counsels, etc. as the Apothecaries oftentimes set forth their painted Boxes, and nothing in them, you show me only the names of the doctors, which I known afore, but you show me not one word in them of the private mass, or of the rest of the matters that lie between us if you could have found any thing in them for your purpose, I believe you would not have brought them empty. But that is a policy in the time of Siege when the Soldiers within begin to want vitales, to throw forth a feweloves over the walls, that the enemy without may think they have store enough, & so give over the Siege.  
You say. I slanderously misreport the late Council of Constance. O sir, these words savour to much of your choler, and might better have been spared. I speak more favourably of that Council than I might have done.  
For the words of the Council be these, speaking namely of the Communion under both kinds. Per●… asserentes oppositum, tanquam Haeretici arcendi sunt, that is, they, that stubbornly defend & maintain the contrary, that is to say, they that stand in defence of that, that Christ commanded to be done & the apostles, which all the old Catholic doctors and the whole Primitive Church observed, aught to be punished so, as is miet for Heretics. By these words they are called not Schihnatiks, as I said, but stubborn heretics, which is a great deal more odious you see therefore my report was more gentle than that council deserved.  
Where as you say we could never yet prove the error of one general Council, I think your memory doth some what deceive you. For to pass by all other matters, Albertus Pighius the greatest learned man as it is thought of your side, hath found such errors to ou●… hands, for in his Ecclesia Hierarchia, speaking of the two. Council 〈◊〉 at Ephesus, which you can not deny but it was general, & yet took part with the here●…ike Abbot Eutyches against the catholic father Fla●…anus, he writeth thus: Concilia universalia etiam congregata legitimè, ut benè, ita perperam iniustè, impiéque judicare & definire possunt. General Councils; sayeth he, yea even such as be lawfully summoned, as they may conclude things well, so may they 〈◊〉 judge and determine things rashly, unjustly, and wickedly.  
And of the two Councils held of late years at Constance, & at Basil, where as Pope john, & Pope Eugenius were deposed, he saith plainly, that they decreed both against reason and against nature, and against all examples of antiquity, & against the word of God. And yet both these councils were called general.  
●…e press me sore that if I writ you not a Book●… of my pro●…fes, it willbe thought I do it Conscientia imbecillitatis. For the distrust of the weakness of my part. belike you have forgotten wherefore you with all your company ●…ot long sense openly refused to enter disputation with us at Westminster. doubtless the greatest part thought it was (as it was in deed) Conscientia imbecillitatisi, even for distrust of the weakness of your part. And what think you is there now judged of you, that being so long time required, yet can not be wone to bring one sentence in your own defence.  
I have afore alleged a few▪ reasons of my part, which by order of disputation, I was not bound to do, now let the world judge which of us two flieth conference. I protest before God, bring me but one sufficient authority in the matters I have required, and afterward I will gently & quietly confer with you farther at your pleasure.  
Wherefore forasmutche as it is god's cause, if you mean simply, deal simply, betray not your right, if you may save it by the speaking of one word.  
The people must needs muse somewhat at your silence and mistrust your doctrine, if it shall appear to have no ground, neither of the old councils, nor of the doctors, nor of the Scripture, nor any allowed example of the primitive Church to stand upon and so your fifteen hundred years, & the consent of antiquity and generality, that you have so long, and so much talked of, shall come to nothing. For think not that any wise man willbe so much your friend, that in so weighty matters, willbe satisfied with your silence.  
Where as you say I am not altogether without enemies, I assuere you who so ever be enemy unto me, I for my part, am enemy unto no man, but only wish that god's truth may be known of all men. But he that is enemy unto me in this behalf, I fear me, is enemy unto sum other, whom he would be loath to name.  
You suppressed you say your first letters for that you see they were to sour. That had been all one co me: for sour words a●… not enough to quail the truth. howbeit to my knowledge I gave you no evil word to increase the humour. But 〈◊〉 you will still strive against nature, as you say you have done now, and conquer the rest of your affections to, I doubt not but we shall soon agrie.  
Here I leave, putting you ●…sones gently in remembrance, that being so often and so openly desired to show forth one Doctor, or Council etc. in the matters afore mentioned, yet hitherto you have brought nothing: and that if you stand so still, it must needs be thought you do it Conscientia imbecillitatis, for that there was nothing to be brought.▪  
20. Martij. Io Sarum   

▪ Doctor Coals answer to certain parcels of the second Letters of the Bishop of Sarum set forth in such sort as it came from the Author. 8. Aprilis. Anno▪ 1560.  
IT liketh you thus to say that your readers may think you touch me very sore, where you discover great untruth in your writing. For my purpose was to be taught, & to this mark only I shot. You for lack of good matter answer, I speak not to the purpose, not to your purpose, but to 〈◊〉.  
How oftentimes must I tell you, I come not to teach, but to be taught.  
You require that is dangerous for me to do, as you know.  
Well railed, you shall find that we have more than all you shallbe able to answer, when time shall require.  
These words glistered gold like, and discloseth in you no will to satisfy my demand, I ween for lack of stuff.  
You say much, and prove nothing, your truths be so open that none seethe them but your own side.  
I have no privilege, when reason, & law, shall will me to do it, you shall find it, now I stand bond to the contrary, as you know.  
I must needs think sum part of your writings made by sum smatterer, as here for a show of skill in Logic, brought in a place of Logic out of all purpose. How frame you this to your purpose, and you shall find me therein true. As I shall happily make you to see, if you drive me to it.  
So did I to. Your doctrine against transubstantiation is yet to be proved, and no man bond to believe it. And yet being as true as you would have it seem, yet may you enfurme the weak & willing to learn.  
That you are required, that you refuse, & make large offer to no purpose.  
We brought more than you were able to answer, all were it no Scriptures, nor Councils, nor Doctors.  
This argument would I fain see proved. Stout and bold asseveration, maketh no proof in the law.  
Here is again one place that I reckon you put not in yourself, for it maketh quite against you. For Christ proved the Pharisees were not Abraham's children, and that a man may not put away 〈◊〉 wife for every cause.  
Two purposes against yourself. Gregory proveth a negative, 〈◊〉 none of his forefathers ever used the title. As one might say, that you preach is ●…aught, by●…ause men in times pa●…e taught not so. ●…his part of Gregory serveth no whit to disprove the sovereignty, as Driedo will teach you, if you vouchsafe to read him.  
If you read again the place in Aristotle's Topikes, you shall there see the better to understand it. He speaketh it where men dispute Dialecticê, in such sort as we do not, & ther●…ore it served not your purpo●…e. But I tell you yet once again, I come not to dispute, but to learn.  
Ridetur, chorda qui semper aberrat eadem▪ D Cole will 〈◊〉 it when it 〈◊〉 to his turn.  
In the end of this writing you shall find mine answer to that you here say. The last answer.  
When you meddle with law, you show your skill. I am still in possession of all that ever I thought, & if you put me out of possession by force, I aught to be restored. Had not the Priests in the old law good title to sit in Moses chair? What you forget yourself, yes perdie. The Law accounteth no man Malae fidei possessorem, after that he hath continued in possession an hundred years. But I pardon you for mistaking the law, it is not your faculty.  
I enter no suit against you, & it were ●…oly to show mine evidence until 〈◊〉 may serve & take place. I crave only to be ●…nformed, which I can not 〈◊〉. Patientia.  
When I commence law against you, than this speech may serve you to ●…unt purpose.  
Why I come not to your Sermons? This question is captius, and yet you are not herewith di●…harged why you ●…ould not instruct me. As m●…n 〈◊〉 their 〈◊〉, so thousese they 〈◊〉 teac●…ers. S. Augustine, S. Chrisostome. etc. Sermons tend more to teach, then to convince.  
We stand not in case like, what need so much of one thing.  
All that I required may be couched in six lines, and for aught that I see yet, in less to.  
It is no disconrtesie to refuse to do that, wherewith I might forfeit my recognisance.  
I see well you writ much, & read little. Gelasius is full answered by Tapper▪ in articulo de transsubstantiatione.  
You allege his words otherwise than you find them, which fault I trust groweth on oversight.  
Show what they are, that it be not thought that you devise this of your own fantasy.  
This gloze you mislike, because you understand not to glosers' meaning. It may stand full well.  
Soft and fair, you have not read the answer. Reed Roiarde and you shall see more.  
At my cue I shallbe ready for you.  
You have better stuff than this I trow. For this is somewhat weak.  
The decries, where you learned this of Gelafius, telleth you how you should understand it.  
Theophilus shallbe answered, when I come to dispute with you.  
Whether the Grek & the Latin tongue, were then understand of the common people, remains yet upon proof. Well I trow S. Basil etc. proveth not very well▪ Here I remain still in doubt.  
I pray you take good leisure, & writ affectually.  
I wis you know I may not, nor the case I stand in requireth it not. You ●…porte I said if. etc.  
Men of your side used themselves trey▪ terously to Queen Marie, as none of us do now.  
Not manifest, until it be better proved. You had but the Law, you require more than any Law will bear against us.  
I doubted more than I do. You give me good cause to be well confirmed.  
At Westminster we came to disput, and we were answered there was none appointed, where we re●…used not to writ neither. But when our Book could not be red as yours was, we refused not utterly to di●…ute, but only this case, if our book could not be suffered to be read as indifferently as yours was. Now hardly weigh whether you have indifferently reported, that we utterly refused to dispute with you or no.  
What one thing am I go from: you say much, & prove little. You mean the old Bishop of ●…ynchester, who repented at the hour of his death. And where you mean I condescented to the Pr●…macie of king Henry at my first coming home or I had laboured the matter, you did the like yourself. For in Queen Mary's time you subscribe●… to the Articles, sum of them we are entered to talk in, to your no less blame than mine. There be in the Town that both see you subscribe, and can bring forth your hand.  
To this and some part of the ●…te article, you shallbe answered in the end of this writing, as I before said.  
What needeth so 〈◊〉 of one thing, this ser●…th you to se●… to ●…ay 〈◊〉 much▪ I grant.  
Such fond excuses men lay, how true let other judge.  
You forget yourself, I say not thus pardie, look berter in the place.  
Then begin, if you think the time will serve or put it over till another time.  
All these be but words often repeated, and answered already.  
●…ede the place again. I say not so, & then you shall see less cause to complain.  
You say the council at Constance opely promoved against Christ himself, wherein I pray you? because the fathers there 〈◊〉, who saith it is of necessity to receive under both kinds, & that the approved custom of the Church, is Sacrilege, to be taken for an heretic, and 〈◊〉 no heretic, but in a wrong opinion. Then belike you can bring in sum Text where Christ commanded it should not be received, but under both kinds, which you can never do. So is your report of this council very ●…aunderous still. ●…eed 4. Canonem Concilij Constantiensis.  
You ground your proof upon Pighius ●…rour. For Pighius ●…oldeth the Council of Ephesus was general, which the council of Chalcedon denieth. So that I marvel much herein of you, that you allege that for a Council, which hath no place in the Book of Councils.  
Wherein doth Pighius prove the Councils of Constance, and basil, to have erred? Marry, because they decried the general Council to be above the Pope. If you take these two Councils to have erred in this point, you are a greater Papist then I am, for I hold herein rather with Gerson. I trow this be one place that you written not yourself. Yet I ●…ken no error proved in any general Council, by that you have said.  
To this I have answered already to you.  
I have answered to this already, what order of disputation dischargeth you of prouf? yet remember I came not to dispute, but to be taught.  
If you refuse to instruct me, onle●… I bring sum prouf of my part, you bid me to my cost. You bid me to a feast▪ where, while I should take on me to prove your doctrine nought: I were like ●…orfeit my recognisance which you guilfully allure me unto.  
God wots I pass little in these matters what the poor silly soul's diem of my doings. Wherein you have no cause to complain sith they be edi●…etd toward you. Wise men, I doubt not, see what just cause I have to do as I do.  
You would bear folk in hand that they that agreed not in doctrine with you, are not the queens friend, which you gather by your own side in Queen Mary's reign, but I never broke amity with any man for descent in religion. I keep still mine old friends, be they●… Religion good or bad.  
As though mine affection only caused me to descent from you in religion. Which argument may serve you happily in rhetoric, but no where else I ween.  
This place is above answered.  
NOw forasmuch as you make this a great foundation against us, that we vary from the Primitive Church, and thereby make the simple souls ween that we were in the wrong side, here I pray you show your opinion weather we are bound to do all things which we find by sufficient authority were in ure in the Primitive Church. And because you shall not be herein squeamish, I shall here begin to show you mine.  
I am of the opinion that the Council of Constance was in this matter. I think it an error, I am bond to do as the Primitive Church did, where the Church customably used the contrary. I ●…eken an ●…rample no bond. I deny not, but those examples were to be followed, & not to be broken at every man's will and pleasure, until by comen assent, oth●…r order were taken. But if you seek old writers and find me that the Church these sire hundred years observed no●… many things. which were practised, and accounted for good, holesun●…, and holy, in the Primitive Church, and thereby dieme us in error, this were a wrong judgement. For the church of Christ hath his childhood, his manhood, and his hoorheares: and as that that is miet for aman in one age, is unmiet in another: So were many things miet, requisite, & necessary, in the primitive church, which in our days were like to do more har●… then good.  
This is no new devised fantasy, but uttered. xi. C. years ago by Saint Ambrose, without reproach. I showed you, & read you the place at ●…estminster (as you may remember) and it were to long to make rehearsal of his words here.  
We might by taking the contrary opinion herein, be lead to think we aught to receive the Sacrament evermore after Supper, & not fasting. But S. Augustin says, that Christ left this to his church, to take order how, and in what sort, his Sacraments should be received and used, wherein he says it is a marvelous insolent kind of madness, to mis●…ike the which is received in the Church, where that custom is not against any commandment in the Scripture. S. Peter ●…aused (as Dam●… sus says) a commandment to be given, that no woman should come bore faced to the Church. S. Clement took order, that the Clergy should have all things in common, and to line together, as in the late reformed order of saint Ben●…tes Monks doth most godly appear. And not many years since, the said order in all Cathedral churches was observed. Yet I ween it were an error to hold, of necessity it should be so still, or to say that Church were in error, because it hath suffered a contrary custom to criep in. Then if the custom of that church may break that was in the Primitive church commanded, it is less offence to leave undone that was at that beginning practised, & no commandment given for other to follow the same. Thus much I thought to put you in remembrance of, for such matters as you thouch in the 17. 42. 43. numbers.  
8. Aprilis. Henricus. Cole,   

❧ A Letter sent from the Bishop of Sarum to doctor Cole, wherein he requireth of him a true and a full Copy of the former answer.  
I Understand by the report of di●…ers that ap pearinge of late before the queens majesties visitors at Lambeth, and being there demanded of a Letter that was then abroad in your name, as answer unto me, whether you would acknowledge thesame as your own, or not, and so much the more for that you had used the matter under covert, and sent your copies abroad into all places, even into mine own diocese, & yet not unto me, thereby to discredit me in corners at my ●…irst coming, whereof I have the greater cause to complain of your doings, you made answer not only that it was your own, but also that it was much abridged, & that the original was twice as much. If it be so, the fault is your own, that would so unadvisedly bestow your writings. As for my part, as they came to me not by your sending, but by very chance, even so did I 'cause them to be copied out justly, and truly, without adding or diminishing of one letter, and according have I made out mine answer to the whole. Now forasmuch as I understand there 〈◊〉 certain both honourable, and worshipful, that would gladly have our doings to the print, and so published, these shallbe to desire you, for the bettering of your own cause, to sand me your own copy full and large, as you say you gave it out at the first, that I may do as I shall think good, and you have no cause to to think yourself injuried if I answer one parcel of your letters, and not to the whole. I pray you let me here from you with expedition, for I mean plainly, & therefore have caused the print to stay upon your answer. Thus I bid you farewell.  
From Shireburn. the xxii. of July. An. 1560. Io. Sarum.   

Unto this Letter D. Cole, being besides by messenger ●…arnestlye required, would make no answer one way or other. Therefore upon his refusal, it was thought good to answer his Letters as they were.   

❧ The Reply of the Bishop of Sarum to the Letter above written, which D. Cole contrary to even dealing had given out and sent abroad, not to the said Bishop to whom he written it, but privily and secretly unto certain of his own friends.  
THere came to my hambs of late by chance a Scroul set forth in short broken sentences containing an answer to the second Letters that I had sent unto you before, which as by certain familiar Phrases, by that date, by the subscription of your own name, & by other tokens, appeared to me to be yours: So by the using & ordering of thesame, I had sum cause to think it should not be yours, & especially for that being, as it appeared, written unto me, it was sent privily abroad unto others and not to me. For I thought that you being a man of this age & credit, would not have been ashamed of your own writings, or would have concealed them from him, to whom you had directed them, or have sought for a false light to set forth your matters in, as Merchants sometimes use to do, the better to utter their sorry wares.  
Moreover I see that your words throughout were heaped up with taunts & scorns, and were somewhat to much stained with choler, to have proceeded from a sober grave man, as I ever took you to be.  
Thus being uncertain of the truth herein, after I had sent oftentimes to you, to know whether you would avouch it for your own or not, & could never get word from you, by reason that you shifted your self & would not be found. I thought it good to stay myself from answering, until I might get certain knowledge of the author.  
At the last, after I had assayed many ways, & could by no means hear from you, having no 〈◊〉 continuance in the City to stay the untrue reports which I herd werscattered by sum of your friends. I could not, but before my departure hence, make out mine answer unto you, as having cause to think the letters that were brought me, should be his in whose name they were given abroad.  
first where you have made your answers several, & set them so far of from the parcels of my letters, I guess you did that of very purpose, that your reader might see your answer, but not see what it was whereunto you answered.  
Therefore I have joined my sayings & your simply, & plainly, both together, without colour or shadow, that the indifferent reader may have all before his eyes, and 〈◊〉 be the better able to judge aright.  


¶ Sarum.  
IN your second Letters I find many words to small purpose. It had been 〈◊〉 better for you to have alleged one sufficient authority whereby I might have learned that I looked for.   

¶ Cole  
IT liketh you thus to say, that your Readers may think you touch me very sore, where you discover a great untruth in your writing. 〈◊〉 my purpose was to be taught, & to this mark only I shot. You for lack of good matter ans●…. I speak not to the purpose, not to your pur pose, but to mine. How oftentimes must I 〈◊〉 you, I come not to teach but to learn.   

The Reply of the Bishop of Sarum.  
Contrary to the Rueles of rhetoric, I sie you begin to 〈◊〉 and to inflame all your affections even at the first. Soberness were much fit for a doctor. But your heats be such, that your friends have showed me you must be born withal.  
I neither discover, nor cover any untruth in my writing, but as you know, only utter the very truth For at Paul's Cross I required you, or any of you, to show the grounds of your religion, if you had any, that by indifferent conference the truth the better might appear. And this had been to your purpose, if you had meant plainly, & to mine to. But you run away in the mist, and 〈◊〉 the net, jest happily you should be taken, and so purposely go about to blear your reader's 〈◊〉, & to cover the truth and having in very died nothing to allege for yourself, yet you make a countenance as though you lacked nothing. And so I grant you follow your purpose, and not mine.  
Where you say, you come only to learn, and not to quarrel, he must needs be your very friend that will believe you. Nowbeit the pretence of a learner may keep your credit for a while, & save you from shewig what you can say. And therefore I read you, use it still. But by your scoffs & scorns it may pppeare, you come to control, sooner than to learn. God sand us both humble●…esse of heart, that we may content ourselves to be taught.   

¶ Sarum.  
IN my Sermons aswell at Paul's Cross, as else where, I required you to bring forth of your part, either sum Scripture, or sum old Doctor, or sum ●…ncient general Council, or else sum ●…llowed example of y● 〈◊〉 church. For these are good grounds to build upon. And I would have marveled that you brought forth nothing all this while, saving that I knew you had nothing to bring.   

¶ Cole.  
YOu require that is dangerous for me, ●… you know.   

Thereply. Sarum.  
〈◊〉 it be dangerous to you because you stand bound, why do you not put it over to sum other of your side that is not bo●…d. This shadow will serve well before your ●…endes, that will wink when you bid them, and see no more than you will have them see. But forasmuch as you have used this excuse so often, and so few wise men will believe it. I would think it good that now you would devise sum other.   

¶ Sarum.  
BUt now forasmuch as you seek shifts, and will not come to answer, I account him unwise that knoweth not your meaning.   

¶ Cole.  
WEll railed, you shall find that we have more than all you shall be able to answer when time shall require.   

The Reply. Sarum.  
THis answer notwithstanding it is bitter, yet because it is untrue, and beareth more smoke than flame, it moveth me the less. Here I miss in you sum part of your courtesy. These matters would be tried by reasonig, better than by scolding. By likelihood sum other man had moved your choler, for my words be as far from railing, as yours are from modesty.  
Where you writ that you have more than all we shallbe able to answer, if every crack were a good substantial argument, I were confuted. But notwithstanding these terrible threats, yet in conclusion, as your custom is, you bring nothing.  
The arguments that you say we shall never be able to answer, are sword & fire, such as of late days you used so plenteously for lack of others. And yet as strong & as forcible as they were (God be thanked) they have been fully answered to the great & unspeakable comfort of god's people, and to your shame & confusion for ever.  
As touching the old doctors and Councils, I would you had a term assigned you, ad exhibendum. In the mean season for lack of other witness, you may writ teste 〈◊〉, as Princes do.   

Sarum.  
YOU ask me why you should be counted obstinate. doubtless I for my part have a better opinion of you, and trust you are not so. But if a man withstand and open truth, having nothing wherewith to defend himself, I remit him to your own judgement, whether he may be counted obstinate, or no.   

¶ Cole.  
THese words glittereth Gold like, and disclose in you no will to 〈◊〉 my 〈◊〉, I 〈◊〉 for lack of 〈◊〉.   

The reply. Sarum.  
IT pleaseth you to make yourself merry with these words. I alleged unto you s. Augnstin, S. Ambrose, S. basil, S. Chrisostome, S, Nierome, Gelasius, Theophilus, and S. Gregory. Therefore it is untrue that you say. I had no will to satisfy your demand. Now bring you but one of all these, or any other of your side in the matters that lie now between us, to satisfy my demand, and as I have said, you shall have the victory.  
You say we lack stuf to prove out purpose. O would to God your stuf and ours might be laid together, then should it soon appear how true it is that you say, & how faithfully you have used the people of God.   

¶ Sarum.  
YOu put me well in remembrance of mine office, that forasmuch as I am a Bishop should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is ready to yield an account of such things as I teach, I thank God so I do, & have done to my power, both privately and openly. But if this be my duty, and required at my hands, what privilege have you, that you only may not allow out one sentence to the confirmation of your doctrine?   

¶ Cole.  
YOu say much and prove nothing. Your truth is so open, that no man can sie it, but your own side. I have no privilege, when reason and Law shall will me to do it, you shall find it. Now I stand bond to the contrary as you know.   

The reply. Sarum.  
I Speak not to much as yourself can witness. Now much I prove shall rest upon the wisdom and judgement of the reader, both the truth of our part, and the untruth of your part is so open, that now God be thanked the whole world is able to see it, unless there be sum such as hath eyes and will not see. Yet justificata est sapientia Dei, à filiis suis.  
You say you will speak when reason and law shall will you to do it. Of the law I will say nothing, but only this by the way, because you are a doctor of law, what Law have you that 〈◊〉 drive a man to prove a negative: or if you have no Law▪ what reason have you that I should do it? But me thinketh both reason and humanity would you should have answered me somewhat specially being so often and so openly required. At the lest you should have alleged Augustine, Ambrose, Chrisostome, Nierome, as you did sometimes allege the decry of the Council of Ephesus, the first, for the Communion under one kind, which decry never was yet found, nor never willbe. Nowebeit because you speak of reason, whereas a man hath nothing to say, it is good reason he keep silence, as you do.   

¶ Sarum.  
YOu would have men think I 〈◊〉 answering because I am a Bishop. This in Sophistry is called Paralogismus, a non causa ut causa. I alleged the place and audience where I spoke, and not only mine office. For I thought it might appear sum want or discretion, to call that doctrine into questrion, which I known was grounded upon god's word and authorised & set forth by the queens Majesty, & by the assent of the whole realm.   

¶ Cole.  
I Must needs think sum part of your writing made by sum smatterer: as here, for a show of skill in Logik, brought in a place of Logik out of all purpose. How frame you this to your purpose, ●…nd you shall find me therein true, as happily I shall make you to sie, if your drive me to it. Your 〈◊〉 against transubstantiation is yet to be proved, and no man bound to believe it. And being as true as you would have it seem, yet may you ●…nforme the weak and willing to learn.   

The Reply. Sarum.  
YOU do me to much wrong, that will not allow me thus much Logik of mine own. But it was ever your grace, to bear the people in hand that all we are altogether unlearned, and know nothing. Which thing if it were ●…rew, it were the more to your shame, thus openly to be confounded through the whole world, by men of so small learning. Howbeit thus it pleased you to talk, for want of better reason.  
You call me a smatterer in Logik, as if yourself were as perfect in Logik as Aristotle. And yet I remember well I understood as much logik as this cumeth to, and sum deal more, for twenty years ago, iwis when you, by your own report, were but a simple smatterer in divinity. Neither did I bring it in for a she we of skill, as you say, but to declare your oversight, & lack of skill, which appeareth now not only in divinity, but also in logik. For where you say I brought it in out of all purpose, me think you have forgotten sum part of your old rules, and know not what Paralogismus à non causa, ut causa▪ means. Which is when so ever in reasoning the very true cause is suppressed, and an other cause of purpose set in place. For example I say, I confer with you under protestation, jest I should seem to call that doetrine into doubt, which I known to be established by god's word, & by sufficient authority thronghout this ●…ealm. And you would have it taken that I do it, because I am a Bishop. Which indeed is of your side a sophistication, à non causa, ut causa, So likewise I say, you allege no dectors, nor scriptures, nor general Councils, as true it is, because you have none to allege. But you would make men believe you dare not allege them, because you stand bond in recognisance to the contrary. And this of your side is another Sophi stication, à non causa, ut causa.  
Where you say, you will show me that I brought this in out o●… all purpose, it had been more for your credit, if you would have done it out ofhand. But forasmuch as the fairest show of your learning hangeth on the futurtens, & standeth only upon promise. I trust you will bring forth your old Doctors, and Counsels, and perfurme this both together: which willbe you know when.  
The truth of our Doctrine against transubstantiation was proved sufficiently, and well allowed, before your doctrine with transubstantiation was ever herded of. For you are not able to show me, not so much as the very name of transubstantiation in any kind of writer, new or old, before the late Council of Laterane: which as you know, was held in Rome. M. CCxv. years after Christ. So long the Church of God, and the Catholic faith was able to stand without your transubstantiation. Which, if it were so true, as you would have men think it, I merneile, it could never be known before.   

¶ Sarum.  
BUt as touching my calling, I am not only ready to answer any man in any thing that, I profess, but also upon snfficient allegation, as I have pro●…sed, very well content to yield unto you.   

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

The reply. Sarum▪  
THat you required me I have partly performed, even in my last Letters, as you yourself do know right well, and that not altogether from the purpose, as it shall appear. Brig you forth as much of your side, and I will say you come well to the purpose.   

¶ Sarum  
BUt I beseech you what reason of your faith in these matters, gave you sometime, when you were in place? Scriptures, Doctors, Councils, you had none, as now appeareth by your silence.   

¶ Cole.  
WE brought more than you were able to answer, all were it not Scriptures, nor doctors, nor councils.   

The Reply. Sarum.  
IN steed of scriptures, Doctors, and Councils, you brought such extremity, as the world hath not seen the like, and as you are now loath to hear of. And yet it pleased god that the same should be anwered sufficiently, with patience & sufferance, But here am I glad you confess one truth by the way, that you brought in all that time, neither scriptures, nor Doctors, nor general Councils of your side, and yet I trow you were fry from Recognisance. This I believe passed you unwares and not of purpose▪ As your Proloqu●…tor in the disputation at Oxford, gave out one truth by chance undad. visedly, as he gave knowledge to the audience in the divinity school of what matters they would dispute. For thus he said, and that in your own hearing, Vir●… 〈◊〉, convenimus hûc holdiè disputaturi contra horribilem illam Haeresim, de veritate Corporis, & Sanguinis Christi, in Eucharistia. brethren, said he, we come hither this day to dispute against that horrible Heresy, of the verity of Christ's body and blood in the Sacrament. God would have him utter sum truth then, as you do now, because he was Pontifex illius anni. But forasmuch as you confess you brought neither Scriptures, nor Doctors, nor Councils, Iremit the matter to your own reader to consider what you brought.   

Sarum.  
Therefore the ground of your persuasion must then needs be, Nos habemus legem, & secundum legem. etc. Yo●… know what followeth, that is, we have a law, & accordiug to our law he must die.   

¶ Cole  
This argument I would feign see proved.   

The Reply. Sarum.  
YOur whole practice, and the order of your doiuges for six years together hath proved it sufficiently. And besides that, a Bishop of yours, even in that tune, sitting in judgement upon a poor man in a case of Religion, and hearing him allege the Scriptures, and other authorities for himself, rounded a gentleman in the ear that sat next to him, with these words. Nay if we strive with them in Scriptures & reasoning, we shall never have done. We must proceed against them with the Law.   

¶ Sarum.  
FOr as truly as God, is God, if you would have vouchsafed to follow either the Scriptures, or the ●…ncient Doctors, or the Co●…celles, you would never have restored again either the suppremacie of Rome after it was once abolished, or the private Mass, or the communion under one kind, etc.   

¶ Cole.  
〈◊〉 and bold asse●…eration, maketh no pro●… in the Law.   

The Reply, Sarum.  
TRue and earnest asseveration maketh a proof sufficient in the law, as long as ●…e have nothing to the contrary, as in dead you have not, nor never shall have. But without question your terrible guard of Bills & halberds, your grinning and scoffing, with other like your demeanour, as you used in the disputations at Oxford against the mar●…irs, and faithful witnesses of god's truth, and as now your cracks of many things, and bringing forth of nothing, I believe to any wise man maketh but small proof in divinity. But if you would have had any wise man myslik my asseveration, you should have showed by what scriptures, by what Councils, or by what doctors, you restored these things again.   

¶ Sarum.  
IT grieveth you that I should rest upon the negative, and so put you to your proofs. Wherein notwithstanding you allege against me the custom of the schools yet you know Christ used the same kind of reasoning in his school. As when he said to the Pharisies, Hoc Abraham non fecit. This thing, Abraham never did. And again when be answered them in the case of divorce, A principio non fuit sic, it was not so from the beginning, he stood only upon the negative.   

¶ Cole.  
HEreis again one place that I reckon you put not in yourself. For it maketh quit against you. For Christ proved the Pharisies were not Abraham's Children, and that a man may not put away his 〈◊〉 for every cause.   

The Reply. Sarum.  
I See you would feign put me out of credit, as though I were not able to answer your letters without conference. But this I reckon you do for a jolly policy, that while your reader is lokig upon me, he should forget the whole matter that we talk of. Y●… the eramples that I allege be against myself, then are you the more beholding to me. For they can not lightly make against me in this case, but they must needs make for you. Yet I pray you show me by all your Logik, how holdeth this argument of yours.  Christ proved that the Phatisees were not Abraham's Children, & that a man may not put away his wife for every cause. Ergo. this matter maketh quite against me. 
ME thiketh here is a very short. Sillogismus. I marvel where you left your Medius terminus. You should have squared it better, before it had passed your hands. As for the allegation, it maketh evidently for me. For as I said, Christ stood then upon the negative against the Pharisies, as we do now against you.   

¶ Sarum.  
Even so when john the Bishop of Constantinople had taken upon him to be called universal Bishop of the whole Church, which title afterward the bishop of Rome began to usurp to himself, & for the maintenance of the same, hath oftentimes disquieted and shaken the whole world, but when the Bishop of Constatinople first began to use this title, Gregory being then Bishop of Rome, confounded him only with the negative. Nemo, said he, decessorum meorum hoc profano vocabulo uti voluit. None of my predecessors (which had continued from Peter downward, for the space of sir hundred years after Christ) would ever use this unchristianlik & lewd name. Lib. 4. Epist. 80. And again. Epist. 9●…▪ Sancti ante ●…eg●…m, Sancti in ●…ege, Sancti sub gratia, omnes perficientes corpus domini in membris sunt constituti. The holy men before the Law, the holy men under the law, the holy men under the grace of the gospel, altogether making up one body of the Lord, are placed amongst his members. But none of them would ever suffer himself to be called universal. I have choose me specially these examples, because they seem to serve me to double purpose Thus Gregory reasoned then, as we do now, only upon the negat●…: and if the Bishop of Constantinople had been able to prove but one affirmative, that any Bishop of Rome afore time had used that title, or that ever any man other before the law, or under the law, or under the Gospel had suffered himself to be called universal bishop, than had Gregory been confounded.   

¶ Cole.  
TWo purposes against yourself. Gregory proved 
D. Cole confesseth that no Bishop of Rome be●…ore Gre●…ory, that ●…s, for the ●…pace of 〈◊〉▪ hundred years after Christ. would ever take upon him the title of universal Bishop.  a negative because none of his forefathers ever used that title. As one might say, that you preach is nought because men in times past taught not so. This parr of Gregory serveth no whit to dispro●… the So●…eraintie, as Dr●…do 〈◊〉 〈◊〉 you, 〈◊〉 you vouchsafe to read him.   

The reply. Sarum.  
YOu say I bring Gregory against myself. God be thanked you are able to bring ne●…her Gregory, nor any else, that in any of these matters may but seem to make with you. But if Gregory stand upon the negative, as I do, and as you yourself confess, he maketh sufficiently to my purpose. Now judge you whether these proofs be negatives, or no.  
Nemo decessorum meorum hoc pro●…ano vocabulo uti voluit. Or this. Nemo se universalem dici voluit.  
And say not I allege matter against myself, onl●…s you have where with to disprove it better.  
You answer farther, that one might say the like against us, the we preach this day is nought, because men in times past taught not so. Like as Gregory found fault with john the Bishop of Constantinople, for that he ●…titled himself an universal Bishop of the whole Church, where as none of his preder●…ssours dared ever-take that name upon him. In deed this answer might have sum show, if men in times past had never taught so, as we teachnow. But I doubt not but herein your own learning & conscience crieth out against you. For you know that the matters that lie in question between us, have been taught, as we now teach them, both by Christ himself, and by his Apostles, and by the old Doctors, and by the auneient general co●…celles: and that you, having no●… of these or like anthorities, have set up a Religion of your own, & built it only upon yourself. Therefore I may justly and truly conclude, that you now teach and of long time have taught the people, touching the Masie, the Supremacy, the comen prayer. etc. is nought: for neither Christ, nor his Apostles, nor the old Doctors, Tertullian, Cyprian, S. Hierom, S. Augustin, S. Ambrose, S. Chri●…om, etc. ever taught the people 〈◊〉 as you have taught them.  
You say this place serveth me nothing against the supremacy, I marvel much you say not, it serveth you to prove the Supremacy. Gregory says no Bishop of Rome until 〈◊〉 time, which was vi. r; years after: Christ, would ever be called the vuiverial Bishop.  
He saith, that Leo his predecessor re●…used that name, notwithstanding it were offered unto him in the general Council of Chalcedon.  
He says, it is a proud, & a profane title, and a name mere for Antichrist.  
He says, who so ever will take the name upon him, is Antichrist's forerunner.  
He saith to consent to such a name is the denial of the faith. And yet say you, he speaketh not one word against the Supremacy.  
Here would I 〈◊〉 be answered one thing by the way, if no Bishop of Rome would ever take upon him to be called the universal Bishop, or head of the whole Church, for the space of vi. c. years after Christ, where then was the head of the universal Church all that while? Or how could it then continue without a head, more than now? For now you say it is unpossible. Or if the Church had no universal head in the earth for so long a time after Christ, why do you now furnish out the Bishop of Rome's authority in the hearing of the unlearned, with such a glory & face of antiquity? As if the Bishop of Rome had ever been named the head of the Church, sense the time that Peter came first to Rome. But because yourself were not able to avoid the force of Gregory's words, you did well to 〈◊〉 me oner to Doctor Dr●…do.   

¶ Sarum.  
BUt as thouching the custom of the Schools, I trust you have not yet for got, that Aristotle giveth order to the opponent in many cases to require an instant of the respondent, ap I do now at your hands. And what is that else, but in denial to defend the netive? and to drive the adversary to 〈◊〉 the affirmative?   

¶ Cole.  
If you read again the place in Aristotle's 〈◊〉, you shall see there the better to understand it. He speaheth it, where men dispute Di●…etice, in such 〈◊〉 〈◊〉 we do not. And therefore it serveth not your purpose. But I tell you yet 〈◊〉 〈◊〉, I come not to disputo, but to learn.   

The Reply. Sarum.  
I Never thought it had been so high a mystery to understand the nature of all Instant. Children were wont to have it in their common disputations in the paruise Schools in Oxford if it serve only for them that dispute dialecticè, & you (as you pretend) be are the person only of a learner & come not to dispute, why then did you allege against me the custom of the Schools, & the disputation's o●… masters of art in the universities? you know they use there to 〈◊〉 〈◊〉 dialecticè, & none otherwise. And that I spoke herein, I spoke only upon occasion of your own words. How shall I think you remember your Aristotle, if you so 〈◊〉 〈◊〉 your own letters?   

¶ Sarum.  
BUt that you will not do, and you know why, 〈◊〉 you 〈◊〉 〈◊〉. But 〈◊〉 you r●…quire to see our grounds. And what better ground can we have on our side, than that Doctor 〈◊〉 〈◊〉 man on the other side, can 〈◊〉 no ground to stand against 〈◊〉?   

¶ Cole.  
RIdetur, chorda qui semper aberrat eadem. Doctor Col●… prove it, when it 〈◊〉 to his turn.   

Thereply. Sarum.  
Sing for lack of Doctoures you answer me with poets, it shall do well to answer you again with the same. Decies repe●… placebunt. And yet when you come so often with the pretence of desire to be taught, and of your re●…, if I list to 〈◊〉 as you do, why may not I as well say to you, Ridetur chorda qui semper aberrat eadem? As for the proving hereof, you do well to take a day. In the mean season give others leave to think the truth.   

¶ Sarum.  
HE that will make any Inno●…arion say you, must give a reason of his 〈◊〉. O master doctor, this reason 〈◊〉 most against yourself, for you have misliked and put away the most part of the order of the Primitive church, and yet you never gave good reason of your doings.   

¶ Cole.  
IN the end of my 〈◊〉 you 〈◊〉 〈◊〉 mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉.   

The reply. Sarum.  
ANd there shall you find the Reply.   

¶ Sarum.  
YOU say you are in possession. Not, you were sometime, you are not now and when you were you had no right title or good evidence to claim by. No more than they which sometime sat in Moses chair, or they that said. Nos sumus 〈◊〉 Abrahami, we are the children of Abraham, & thereby claimed their possession. Therefore you were possessores 〈◊〉 〈◊〉, and for that cause you are now 〈◊〉, and orderly removed.   

¶ Cole.  
WHen you meddle with 〈◊〉, you show 〈◊〉. I am 〈◊〉 in possession of all that ever I taught, and if you put me out of possession by 〈◊〉. I aught to be restored. Had not the 〈◊〉 〈◊〉 the old law good title to sit in Moses chair? What you forget yourself, yes perbie. The 〈◊〉 ●…ccompted no man, maloe fidei possessorem, after that he hath continued in possession an ●…ored years. But I pardon you for mistaking 〈◊〉 〈◊〉, it is not your 〈◊〉.   

The Reply. Sarum.  
I Have not so little skill in the law but I understand what are malae fi. dei possessores. And as now (gods name be praised) it is well known that you have been they, you are put out of possession not by violence of man, but by the very force of god's truth, which so devoureth & consumeth 〈◊〉 error & falsehood, as Moses' 〈◊〉 devoured & swallowed up the feigned serpents of that Sorcerers. If you claim to be restored be not aggrieved to show your evidence.  
Where you say the Bishops and Priests that were in Christ's time had good title to sit in Moses' chair. I grant you they had even as good title, as you had to sit and beaten rule in the Church of Christ. And therefore your example misliketh me never a white. 〈◊〉 you know Christ called them Fures & latrones, thieves and robers': and said unto them, Vos ex patre diabolo estis, you are the children of the devil.  
You say the law accounteth no man possessorem malae fidei. that hath continued in possession one hundred years. Which thing notwithstanding I can be content to gaunt you to be true in the civil law, yet is it not true in the law of God, & that, as you know is proved by divers authorities even in your own decrees. Dist. 8. There is alleged s. Augustin, whose words are these.  
Veritate manifestata, cedat consuetudo veritati. Nemo cousuetudinem rationi, & veritati praeponat: quia consuetudinem ratio & veritas semper excludit. After the truth is once found out, let custom give place unto the truth. Let no man set custom before truth and reason, for reason and truth evermore put custom to silence.  
Likewise S. Gregory, and his words are these.  
Si consuetudinem opponas, ad●…uertendum est, quod Dominus dicit, Ego sum via, veritas, & vita: non dicit, Ego sum 〈◊〉. Et certè quaelibet consuetudo quantumuis vetusta, quantumuis vulgata, veritati omnino est postponenda. If you lay custom for yourself, you must remember that Christ faith. I am the way the truth, and the life: he says not I am custó: And doubtless any custom, be it never so ancient, never so comen, yet must it needs yield to the truth.  
Likewise. S. Cyprian, whose words be these.  
Si solus Christus audiendus est, ●…on debemus attendere, quid aliquis ante nos faciendum putarit, sed quid, qui ante omnes est, Christus prior fecerit. Neque enim hominis consuetudinem sequi debemus, sed veritatem Dei, cum per Esaiam Prophetam Deu▪ loquatur, & dicat, sine causa colunt me docentes manda●…a, & doctrinas hominum.  
If only Christ must be herd, we may not weigh what any man hath thought good to do, that hath been before us, but what Christ ●…ath first done that is before all men. For we may not follow the customs of man, but the truth of God: specially for that God sayeth by the Prophet Esay: They worship me in vain teaching the commandments and doctrines of men. Thus you see, even by your own decrees, that custom against the truth is a very simple ground to build upon.  
And like as you use to say. Nullum tempus praescribit Regi, Some thinketh, of good right▪ cye aught as well to say, Nullum tempus praescribit Deo. Otherwise Antichrist shall come, and sit in possession of the holy place, and bear himself as if he were God, & that, God knoweth, how many hundred years together. And yet at the last he shallbe but. Antichrist, sit he never so high. For prescription of an hundred years, can not make the falsehood be to the truth nor can any prescription be available in your own law, unless it have bonum titulum: and that in Religion must needs be the word of God. Which word, forasmuch as you have not to allege (as you yourself know, no man better) all the face of your prescription is but vain. And therefore you were as I said, possessores màlae fidei. And you have a rule of your law, possessor malae fidei, nulla temporis longinquitate praescribit. And therefore Christ in the case of divorce rested not upon the custom that was then received, but appealed unto the first institution of marriage and fold the Pharisies then, as we now tell you, A principio non fuit sic. It was not so at the beginning.  
Whereas you say I mistake your law, I grant it is possible I may so do, as well as you. Nowbe it, I am we●…assured in this place I mistake it not. I would to God you being a doctor of the law, did no worse mistake the Scriptures.   

¶ Sarum.  
NOw if you think you have wrong, show your evidence out of the Scriptures, the Doctors, or Counsels, that 〈◊〉 may have your right again●… and so re-enter. I require you to no great pains, one good sentence shallbe ●…ent. You would have your private massethe, bishop of Rome's 〈◊〉, the comen pra●…ers in an unknown tongue, and for defence of the 〈◊〉, you have made no small a do, me thinketh it were reason you should bring sum authority besides your own: to avouch the same withal. You have made the unlearned people believe that you have all the doctors, all the counsels, and. rd. 〈◊〉. years of your side. For your credits sake, let not all these great ba●…tes cum to nought.   

¶ Cole.  
IEnter no suit against you, and it were 〈◊〉 〈◊〉 show my evidence until it may 〈◊〉, and take place. I cr●…ue only to be 〈◊〉, which I can not obtain, when I commence law against you, than this speech may serve you to sum purpose.   

The Reply. Sarum.  
IF you will not prosecute your suit, it is reason you be cast in a non suit. But you do best to make a delay, for you know you have to do 〈◊〉 them that have seen your evidence  
You say you keep your proofs until some better time, when they may serve, and take place. When Pompey, a noble gentleman of Rome, was marching forth to fight in that field against his enemy julius Cesar, and ●…ato an old grave Senator, one of the same party, had showed him he w●…ted men, tush quoth he, I shall have men enough, for as soon as I shall but stamp the ground with my force, you shall see spring up a swarm of Soldiers. Afterwards when the field was sought & Pompey discomfited, and began to fly with much dishonour, O sir said Cato, where is now your promiss, why stamp you not the ground, when shall we see your swarm of soldiers? even somay I say to you, notwithstanding your great vaunts that you have made, you see now you are discomfeited, you see the field is all most lost, where are now your cracks of doctors, and counsels? Why stamp you not your books? why come you not forth with your evidence? Now you stand in need of it, now it will serve and take place, if you have any. But you learned this policy of your Tully, Scitum est, says he, causam coniicere in tempus, cum adferre plura, cum velis, non queas, when you have no more to say, it is wisdom to lay the fault in time.   

Sarum.  
WHere you say you are in place of a learner, and gladly come to be taught, you must pardon me to say the truth, I taken your very friends, in this point, will hardly believe you. For if you werde ●…rous to learn, as you would seem to be, you would come to the church, you would resort to the lessons, you would abide to hear the Sermons, for these are y q schools if a man list to learn. It is a token the scholar setteth little by his 〈◊〉, that will 〈◊〉 be brought to 〈◊〉.   

¶ Cole.  
WHy I come not to your Sermons? this question is captious: and yet you are 〈◊〉 discharged why 〈◊〉 should not 〈◊〉 me. As men choose their wives, so choose they their teachers. S. Augustine's and S. 〈◊〉, Sermons 〈◊〉 more to teach, then to convince.   

The Reply Sarum.  
I Meant not to be captious, but only to put you in remembrance that your pretence of learning is but femed, & that you are not in deed so willing to be taught as you would seem to be Whensoever you shall show me by your law that a man may be required to prove a 〈◊〉 negative, I willbe content to confer with you, and to show you the rest of my prou●…es.  
You say you choose your teacher as men do their wives, many men are led by folly & fancy in chousing their wives. I would your luck should be better in choosing your teacher. But S. Paul prophesied in his time, that there should come scholars with titling ears & choose themselves teachers according to their own appetites that should turn away their ears from the truth, and give themself to the hearing of fables. The Prophet Esay says, there were scholars in his time that would say to their teachers. Loquimini nobis placentia, videte nobis errores. Auferte a nobis viam, declinate semitan, cesser à fancy nostra 〈◊〉 Israel. That is speak to us such things as may like us, See us errors, lead us out of the way, bring us out of the path. Let us have no more of the holy God of Israel before our face. And shall I think you choose me for love, as men do their wives? I can as yet little find it in your talk. But because I came near to the matter, and with my negative declared the weakness of your side, more than some others did, therefore you broke out first upon me, & laid in a claim without evidence.  
And having nothing to say, you would seem to have somewhat. As women that would seem to be with child, sometimes rear up their bellies with a cushion.   

¶ Sarum.  
Y●… desire, you may not be cast of, but that your suit may be 〈◊〉.  
And yet this half year long. I have 〈◊〉 of you, and all your brethren, but one poor sentence, and still, I know not how, I am cast of, and can get nothing at your ●…andes.   

¶ Cole.  
WE stand not in case like. What 〈◊〉 so much ot one thing.   

The reply. Sarum.  
YOU are much beholden to your recognisance, you make much a do, and yet bring nothing.   

¶ Sarum.  
YOU call for the special proofs of our doctrine, which thing requireth a whole book. Whereas if you of your part, would bouchsafe to bring but two lines, the whole matter were concluded.   

¶ Cole.  
〈◊〉 that I required may be couched in 〈◊〉 and for aught I see in less to.   

The reply. Sarum.  
LEt the rest of your truth be tried by this. You know that the old father. Theodoretus, had more than six lines of our side, and therefore D. Clement tare the whole plate out of his book, and burnt it, thinking there had been no more copies, lest perhaps it ●…hould come to light.  
You know, that Occam, one of your own doctoures, hath more than six lines against you. And therefore the last Pope condemned him as an heretic.  
〈◊〉 know, there is somewhat beside in S. Augustin, in s. Jerome, in S. 〈◊〉. etc. I believe more than Royarde, or Tap●…, could ever answer.  
You know, that you yourself in your last answer granted me that the examples of the primative church are of our side & therefore you rest 〈◊〉 an 〈◊〉 point that the Primitive church in the Apostles, & old doctors time was but an infant and a babe in comparison of your Church of Rome. Therefore me thinketh, saving that it was your pleasure, you were somewhat over seen to say, that all our allegations may be couched in six lines. But as I have offered you often times, bring you but two lines of your side, and the field is yours.   

¶ Sarum.  
YEt jest I should seem to fly conferece and trial, which in deed in this case I most desire, or to follow you in discourtesy, I will perform sum part of your request, although in deed it be unreasonable.   

¶ Cole  
IT is no discourtesy, to refuse to do that, wherewith I might forfeit my recognisance.   

The Reply. Sarum.  
YOur recognisance doth you good service to save your credit, you fly away like a faint Soldier, and yet hold up your shield as if you were fight still.   

¶ Sarum.  
AGainst your new devise of transubstantiation (besides many others whom I now pass by) you have the old father, and doctor, Gelasius, whose judgement, I believe, you will regard that 〈◊〉, because he was sometimes a Bishop of Rome, which See, as you 〈◊〉 taught, 〈◊〉 never err. And is alleged in that decrees, his words be plain.  
Non desinit esse substantia panis, & natura vini.   

¶ Cole.  
I See 〈◊〉 you writ much, and read little. 〈◊〉 〈◊〉 is full answered by Tapper, in articulo de 〈◊〉. You allege his words otherwise then you found them. Which fault I trust goweth 〈◊〉 over sight.   

The Reply. Sarum.  
How are you so privy to my reading▪ wise men avouch no more than they know, you lacked shifted when you were driven to writ thus. I assure you I have not been so slack a student these. xx. years, but that besides other old writers of divers sorts Grek and Latin, I have not spared to read over, even such as have written of your side, as 〈◊〉, Pigghius, Hosmasterus, 〈◊〉, Hossius, and such others, and yet, umil this day I never set abroad in print. xx. lines. But this is your old wont, to make the people think that we read nothing else but. two. penny doctoures, as you call them. As in the disputation at Westminster, you would seem to stand in doubt, whether we were able to understand you or not, when you speak a little Latin: and as of late you doubted not to say, that master doctor Martyr was not abl●… to make a Sillogismus, which thing in deed, is as true, as the rest of your religion.  
But I pray you, what had Stephen Gardiner read, when he alleged the third voke of S. Augustin, de sermon domini in mo●…e and yet S. Augustin never written but two.  
What had the same Stephen Gardiner read, when he alleged Theophilactus, and called him Theophilus Alexandrinus, who was before Theophylactus well near five h●…ndred years:  
What had doctor Smith of Dron. read, that openly in the disputations there, An. Domini. 1554. alleged the cou●…cell of Nice to prove the fancy of your transubstantiation: and when he came to show the place, was not able to find one word, other in that council, or in any other of antiquity, that might seem to make for it.  
What had he read, that being a Judge in the same disputations cried out so bitterly upon the man of god, the archbishop of Canterbury, and that four or five times together, 
D. Ogl●…throp.  ostende mihi qualis corpus fuit? qualis corpus fuit? & was not able to utter his mind in congrue latin. This thing I trust you will record with me, for it was spoken in your own hearing.  
Your importunity hath caused me, contrary to mine own nature, to utter these things, which otherwise I could have concealed. O, boast not ●…our self to much of your great reading. When you bring me any old Doctor, or council, for your purpose in the matters the we now talk of, then will I say, you have read much.  
As for Gelasius how soever it pleaseth. D. Tapper to co●…tue him, he sayeth plainly, that in the Sacrament there remains the substance, and nature, of bread and wine. But you say, I allege Gelasius otherwise then I find him, and hereof your friends have made much a do. I see, it must be a very small fault that shall escape your eyes. Gelasius words be these. Non desinit esse substantia panis, vel natura vin●…. Which words, having not the book at hand, I reported thus: Non desinit esse substantia panis, & natura vini. I beseech you, how far went I 〈◊〉 from the words, or from the meaning of the author? I see it was not for naught, that children in the Schools were wont to find a difference between these two propositions comedi bis panem, and bis panem comedi. But I perceine the fault was such that you were loath to make matter of it. If I had altered any part of the sense and meaning of the writer, I trow, I had been like to hear more of it.  
I remember what a clapping of hands, and stamping of feet, you made at Oxen. against that notable godly learned man, the archbishop of canterbury, for that he, alleging a place out of Saint Hilary, had changed but one letter, and written, verò, in stende of verè, You triumphed over him, and pointed him to the people, and called him a falsary, a wrester, a corrupter of the Doctors. And yet afterward it was found, and will yet appear the two of your own doctors Steven Gardiner, & Smith in their own printed books had changed the same letter, & written, vero, aswell as he.  
Howbeit, God be thanked you will not give me cause to find such fault with your allegations, for you are able to allege nothing at all.  
But it were to long to show how many times, and how shamefully, the writers of your side have corrupted the old doctors. Yet for example sake, of a great number to show you one or two, how think you by your doctor Pighius, that violently altereth both the words, and the meaning of S. Augustin. For where S. Augustine writeth thus. Quid tam grate offerri, aut ab illo suscipi potest, quam caro sacrificii 
De. Tr●…. libro. 4. capi. 14.  nostri, corpus effectum Sacerdotis nostri, meaning the Sacrifice that Christ offered upon the Crosse. Pighius putteth in of his own A nobis, which S. Augustin had not, and made up the sentence of this sort. Quid tam gratè offerri à nobis, aut ab illo suscipi, potest, quam caro sacrificii nostri, corpus effectum Sacerdotis nostri, and so perforce, turned it to the pretenced Sacrifice of your mass.  
How think you by Steven Gardiner, that in his book of the devils sophistry, was not afraid to corrupt the words of the holy Prophet▪ for where as david had writ. Escan dedid timentibus se, he doubled the pronoun, and written it thus. Escan se dedit timentibus se. This must needs appear to be somewhat more than an oversight. But what needeth more examples? Camotensis a doctor of your own, says in general of all your side. Vim faciunt Scriptures ut habeant plenitudinem potestatis, they wrest, saith he, the Scriptures violently that they may have the fullness of their power.   

¶ Sarum.  
BUt to avoid this authority, sum men, of your side, have been driven to erpound these plain words of Gelasius, in this sort: Non desinit esse substatnia, hoc est, non definite esse accidens. Even as right as the gloze expoundeth the Text. Dist. 4. Statuimus, id est abrogamus.   

¶ Cole.  
〈◊〉 what they are, that it be not thought that you devise this of your own fantasy. This gloze you 〈◊〉. because you understand not the Glosers' 〈◊〉. It may stand full well.   

The Reply. Sarum.  
WHat if I should say doctor Cole hath expounded it so? If not, than I pray you imagine with yourself how you may be able to shifted away Gelasius otherwise. Yet because you will needs put me to my proofs, in a matter that you know is plain, I pray you take the pains to read Steven Gardiner, in his book that is answered by the archbishop of Cantorbury Thomas Cranmer, you shall find these words. Gelasius says he, speaking of the bread and win, reciteth not precysely the substance to remain, but sayeth the substance or nature: which nature he calleth after the property. Here by this doctoures mind, substantia, is latin for property, which as you know, is nothing else but accidens.  
And again in his book that he calleth. Marcus Antonius Constantius, written in latin, you shall find these words: Quod ait panem in sua substantia, vel natura manner, vel substantiam sentit Accidentium, vel naturae proprietatem. It is a very strange phrase of speech to say substantia accidentium. But it is as strange to say, as he says in another place, Accidentia sunt substantiarum parts. Howbeit after you had once devised a new religion, it was meet that you should devise out also some new phrases of speech, that never had been herded afore. And yet is not this the grossest part of your learning neither. Now I trust, you see I devised not this of mine own fantasy.  
I marvel sum what that you say I understand not the Glosers' meaning. For me thiketh there is not so high nor mystical learning in it, but that a mean learned man may soon reach unto it. But I see, it must be a desperate sore, but you will find sum salve for it. I pray you first read the text, and then consider how handsumly the gloze will frame unto it. The text is this: Statuimus, ut septem hebdomadas plenas ante sanctum Pascha, omnes Clerici, id est, in sortem Domini vo eati à carne ieiunent. Now followeth your gloze, Statuimus, id est, abrogamus. And because you understand the gloze better than I, as you say, and like it so well, read the text accordingly, and say thus, Abrogamus ut ●…ptem hebdomadas plenas ante sanctum Pascha, omnes clerici à carne ieiunent And I believe what soever meaning you make of it, you shall make but unhandsome latin. Now let your reader judge, whether of us two better understandeth the glossers meaning.   

¶ Sarum.  
HEre you have, that after the words of consecration, there remains in the Sacrament the substance of bread & wine. Now bring you but one doctor, that will say, as you say, that there remaineth only the Accidents, and shows of bread and wine and I will yeide.   

¶ Cole.  
SOft and 〈◊〉, you hau●… not read the answer. 〈◊〉 〈◊〉, and you shall see more. 〈◊〉 my 〈◊〉 I shallbe ready for you.   

The Reply. Sarum.  
IF Royardes answer had been worth the hearing, you would not have been ashamed to have alleged his words. At your ●…ue you willbe as ready, as S George a horse back, evermore riding, & yet evermore standing still, you will be a very evil Auditor, that lay down so little, & reckon so much. But bring sum old council, or doctor, with you at your cue, or else folk will say, you have none to bring.   

¶ Sarum  
AS touching a private mass, Gregory says in his dialogues, that before the time of the communion the Deacon was wont, even in his time, to cry unto the people on this wise. Qui non communicate, locum cedat alteri. Who so will not receive, let him departed, and give place to others.   

¶ Cole.  
YOU have better 〈◊〉 than this. I 〈◊〉, for thi●… 〈◊〉 some what weak.   

The Reply. Sarum.  
Whatsoever this stuf seemeth to you, your answer seemeth to me very weak. ●…f you be no better able to answer this, how will you be able to answer the rest: It appeareth by these words of Sainet Gregory, that in his time; which was six hundred years after. Christ. who so would not communicate with the Priest, at the communion was commanded out of the Ehurche. Whereby it is clear they had then a communion, and that all the congregation present, received together. Now either show you me so much for your private mass or else say no more, this stufe is weak.   

¶ Sarum.  
TO break the ordinance of Christ, and the people to communicate under one kind only, your own do●…tout Gelasius calleth it Sacrilegium. And Theophilus 〈◊〉 of y● sa●… matter, 〈◊〉 〈◊〉: Si Christ●… 〈◊〉 fuisset pro Di●…olo, non ●…tur illi poculum sanguinis.   

¶ Cole.  
THe 〈◊〉, where 〈◊〉 〈◊〉 this of Gelasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should 〈◊〉 it. Theo●… shallbe 〈◊〉, when I cuine to dispute with you.   

The reply. Sarum.  
HEre, I trow, your memory deceived you, you mean the gloze, and not the decree. For the words of Gelasius in the decree, are plain: Divisio unius eiusdémque mysterii sine grandi sacrilegio non potest pervenire. And the words that he useth further: ut integra Sacramenta percipiant, aut ab integris arceantur: seem not so much to pertain to the Priests as to the people. But you did well to turn over Theophilus until sum other time, for I ween you had no answer ready made.   

¶ Sarum.  
THat the common prayers were used in the common known tongue yhave. S. basil, S. Hierom, S. Ambrose, S. Augustin, S. Chrisostome and the Emperor justinian, & many others. The plares be known.   

¶ Cole.  
WHether the Greek, and Latin tuug, were then understand of the common people remains yet upon prou●…e▪ well. I trow. S. basil approveth not very well. Here I remain 〈◊〉 in doubt.   

The Reply. Sarum.  
I Matueile much that any learned man should doubt at this. For if the common Greek people understood not the Greek tongue, nor the common Latin people, the latin tongue, then would I said know what tongue they understood? I can see no great cause why they should forgeat their own tongue, and learn another. But Arnobius, in his time called the latin tongue, Sermonem Italum, because it was used throughout all Italy.  
S. Ambrose in his time, preathed to the people of Italy in latin, and as it is to be thought, the people understood him.  
S. Augnstin, in his sermons to the comen people in Aphrica hath diverse times these words. Nunc loquar latinè ut omnes intelligatis. Now will I speak latin says saint Augustin to the comen people, that you may all understand me. S. Gregory, in his sermons used the latin tongue to the people, & I trow he spoke not all in vain. I marvel why you doubt not aswell, whether the comen Greek people understood Demosthenes, or Aeschines: or the comen latin people understood Cicero, or Hortensius, when they spoke unto them in their mother tongue.  
Now, that the comen prayers, in S. Basiles, S. Ambrose, & S. Augustine's time were in the comen bulgare tongue, mark how well it may be proved. S Basil says thus of the usage of the comen prayer in his time. Coniunctus sonus virorum, mulierum, paruulorum, tanquam fluctus fecientis littora, in nostris ad Deum precibus excitatur. In our prayers that we make to God, we raise up such a sound of the voices of men women, & children praying together, as if it were the noise of the waves beating against the sea banks. Whereby it appeareth that in S. Basiles time, men, women, and children, sang in the Churches altogether.  
Chrisostom of his time saith thus: Ne mireris, si in sacris nostris, populus, cum sacerdote colloquatur?  
Maruil not, says he, if that in our prayers the Priest and the people talk together.  
Augustin of his time, says thus: Non est opus locutione cum oramus, id est, sonantibus verbis, nisi forte sicut Sacerdotes faciunt, significandae mentis suae causa, non ut deus, sed ut homines audiant. We need not, says he, to use words, or sound of voice, when we pray unless it be, as the Priests do, to declare their meaning, not to the intent that god may therefore hear them, but that they may be herded of men.  
But, because you be a doctor of law, I would not have you forget justinian the Emperor, the first compiler of your laws. He, if you be remembered, commanded the Bishops that they should set forth the comen prayers in open voice, and that, as he sayeth: Vt maiori devotione audientium animi efferantur. That is, that the minds of the hears may be stricken with more devotion. He thought then that the understanding of the prayers should enkindle devotion in the hearts of the hearer's. For I believe, he had never herded say, that ignorance should be the cause of true devotion, as you boldly avouched in the disputtation at westminster, in the hearing, and wondering, of the most part of the honourable, and worshipful of this realm. I know not by what secret Revelation you learned this first. For your own Counsels say. Ignorantia matter est cuuctorum errorum. That is to say, ignorance is the mother of all manner errors. And the same words you have alleged in your own decrees. Distin. 38. & are very agreeable unto Christ's words in the Gospel. Erratis nescientes Scripturas: you are in error, because you understand not the Scriptures.  
Origenes, one of the oldest doctors of the Church, says thus: Tormentum est Diabolo, si quem videat legere sacras literas: possidet enim omnes qui versantur in ignorantia. It is a scourge (says he) & a torment to the devil, if he see any man read the Scriptures: for he hath power upon all them that 〈◊〉 in ignorance.  
S. Cyril says, Pueri nostri legunt sacras literas, & ex eo fiunt religiosissimi. Our children, says he, read scriptures, and thereof they be cum devout and holy.  
And what needeth more allegations? your own Doctor, Lyra, says. Si populus intelligat rationem sacerdotis, melius reducitur in Deum, & maiori devotione respondet, Amen. That is, if the people understand the Priest, they are better brought to God, and with more devotion they answer. Amen. It must needs be a miserable cause that is grounded only upon ignorance, for no man hateth the light, but he that doth evil. Christ said to the Pharisies, this is your time, and the power of Darkness if the people had understanding of the truth, they would not suffer you thus to lead them into error as you do, and have done. But I remember Plinius writeth, that, notwithstanding the Lion be a marvelous fierce & courageous beast, yet if he may once hodwinck him, or make him blind, you may lead him whither you list. Thus much by the way, I thought good to put you in remembrance, for that the strangeness of your doctrine so required, if you had as much to show of your side, I believe, of your courtesy, you would not hide it.   

¶ Sarum.  
YOU see I disadvantage myself of many things that might be spoken for at this present, I have not 〈◊〉 to write Books.   

¶ Cole  
I pray you take good leisure, & written affectually.   

The Reply Sarum.  
A Doctor of Law, and a man of wisdom, should bring more learning, and fewer scorns.   

¶ Sarum.  
NOw must I needs desire you forasmuch as I have followed your mind so far, either to bring me one Doctor of your side, or else to give us leave to think you have none.   

¶ Cole.  
I wis, you know I may not, 〈◊〉 the case I 〈◊〉 in, 〈◊〉 it not.   

The reply. Sarum.  
I wis, you know you can not, & therefore you do best to say you may not.   

¶ Sarum.  
YOU desire us to leave talking against you, and no more to deal so unmercifully with you in the Pulpittes. Alas master doctor, call you this unmerciful dealing? what was then your dealing, when you were in place? if you remember you could never vouchsafe to call us other then Schimatikes, Heretics, or Traitors, in y●…ur pulpits. And yet besides all that, you used our Bodies as you know. We only tell the people, as our duty is, that you withstand the manifest truth, and yet have neitherscripture, nor doctor, nor council for you. And that you have showed such extremity, as the like hath not been seen. And now can give no rekning why, or if you can, let it appear.   

¶ Cole.  
YOU misreporteme. I said 〈◊〉 men of your side 〈◊〉 said themselves traitorously to Queen Mary as none of us do now, not manifest, until it be better proved. you had but the Law, you require more than any Law will 〈◊〉 against us.   

The reply. Sarum.  
IF they were Traitors, why did you burn them, as Heretics? The matter would be to odious to show what hath been wrought by men of your side against their Princes. But as I than never liked them, that drawn their sword against their sovereign: even so now I pray god confounded them, whosoever they be, that shall first begin the same.  
What law you ministered us in those days, I remit it unto you that are a lawyer. But I am well assured, you showed us neither divinity, nor humanity. But I pray you, what law had you, to imprison such even as had broken no law? and so to keep them in your coal houses, in stokes, and fetters, with all extremity and exueltye, until you had made a law for them, and to do with them, as Cyril saith the Jews did with Christ, primum ligant, deinde causas in eum quaerunt▪ prius captum habent, quàm accusatum. First, they bind him fast, says cyril, and then they devise matter against him: They lay hands upon him before any man accuse him.  
What law had you, to burn the queens subjects hands with candles, or torches, before they were condemned to die by any law? What law had you, to ascite a man to appear, peremptoriè, at Rome within lxxx. days, and yet that not withstanding to keep him still in prison in Oxford? and afterward for not appearing at his day, at Rome, to condemn him there as obstinate?  
Or what law had you, to put the same man to death against the express words of your own law after he had subscribed unto you, and was found in no relapse? I trust you can say some what herein. For that you being then a lawyer and in commission, had the execution of that law. But I believe, when you have searched your b●…kes through, you shall find you had not so much law, as they that said. Nos habemus legem, & secundum legem debet mori.   

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

¶ Cole.  
I Doubted more than I do now, you give me good cause to be well confirmed.   

The reply. Sarum.  
THis is a fair shift of rhetoric when other help faileth you: Even thus the Pharisees after they had been long in a mammering, and in doubt of Christ, at the last were fully confirmed and out of doubt, and said unto him, 〈◊〉 scimus te habere daemon●…um. As if they should then have said unto Christ, as you say now to us: we doubted more before than we do now, for now you give us good cause to be well confirmed▪ But if I have confirmed you bringing such proofs as you are not able to answer, how then (think you) have others cause to be confirmed at your hands, that have used such extremity, and yet are able to bring nothing at all,   

¶ Sarum.  
YOU are bound you say, and may not dispute: yet are you not so bound as you have bound others. But when 〈◊〉 were at liberty, and a 〈◊〉 disputation was granted and offered at Westminster before the queens ma●…esties most honourable council, and the whole state of the Realm, I pray you, whether part was it that then gave over? And yet the, you know, you were not bound, unless it were to ●…lence because you had nothing to say.   

¶ Cole  
AT Westminster we came to dispute. & were answered that there was none appointed, where we refused not to writ neither. But when our book could not be read as yours was, we refused not utterly to dispute, but only in the case if our book could not be suffered to be read as indifferently as yours was. Now hardly weigh whether you have indifferently reported, that we utterly refused to dispute with you, or no.   

The reply. Sarum.  
YOU could not lightly have got so many untruths together, without sum st●…y. Where you say, you were answered, there was no disputation appointed at Westminster, if I should ask you who made you that answer, I reckon you would be to sick. For I trust you have not yet forgotten, that you yourself were the first man that began to dispute there that day, & spoke there an whole hour together without interruption. But I marvel you say not, that we of our part gave you over, and refused to dispute.  
You say, you refused not to write your allegations, and answers as you had promised to do, and earnestly required it might be so, and yet contrary to your request and promise, you could not begotten, as you know, to written one line.  
You say, your book could not be read as ours was, & yet you know you had no book there to be read at all, as we had.  
As for the indifferent ordering and hearing of the matters, I remit that to them that were the orderers of it, of whom you can not in any wise complain, but both your own, and the hearer's consciences, must needs accuse you.  
The order of the disputa●…ion was that both parts should the first day bring in their assertion all in writing and that the next day, either party should answer the others book, and that also by wrytig: which was your own request, as it will apperre by your protestation sent to the council in that behalf. The first day, you came without any book at all, contrary to the order taken, and also, as I have said, to your own request. The second day, you refused to proceed any father, and stood only upon this point, that unless you might have the last word, you would not disput. For you said whosoever might have that, were like to discedere cum applausu: for these very words two of your own company uttered in latin, even by the same terms as 
D. Skot. ●…d Fec●….  I do now. Otherwise you said you would not dispute. Which answer was so vain, that not only the rest of the hearers, but also the Bishop, that then was, of York, your own friend, found fault with it and was ashamed of it, & bade you proceed. In conclusion, contrary to all men's looking for, only upon your refusal, the disputation was suddenly broken of: And I am content to stand to the judgement of all the hea●…ers herein, whether I have reported indifferently, or no.   

¶ Sarum.  
YOU say you remain still in the faith you were baptized in. O ma●…ter doctor, stand not to much upon that point. You know you have already forsaken a great number of things that were thought necessary when you were baptized. And yet besides that, how many times have sum of you altered your faith within the space of xx. years. Remeber well yourself 
〈◊〉.  who written the book, de vera obedientia, against the supremacy of Rome? 
* Boner.  Who commended it with his preface? 
* Tunstal  Who set it forth in solemn Sermons? 
* D. Col. & almost all ther●…  Who confirmed it with open oath?   

¶ Cole.  
WHat one thing am I go from? you say much, and prove little. You mean the 〈◊〉 Bishop of winchester, who repented at the hour of his death. ●…nd where you mean I condescended to the 〈◊〉 of king Henry at 〈◊〉 first coming home, or I had laboured the matter, you did the ●…ke yourself. For in Queen Mary's time▪ you subscribed to the 〈◊〉, sum of them we are entered to talk in, 〈◊〉 your no less blame then mine. There be in this town that both see yo●… subscryb, and can bring forth you●… hand.   

The Reply. Sarum.  
YEs, I think you are go from one thing at the lest, besides pardons, and pilgrimeges. I meant not D. Gardener to pull him out of his grave, & to torment him being dead: as you did master Bucer, master Fagius, in Cambridg, Doctor Peter martyrs wife in Oxon. & others mother: but only that I would not have you build to much upon your constancy, which hitherto hath ●…en fo●…nd to be 〈◊〉 as the pleasure of the prince.  
But he repented him, you say, when he see he should needs dye. I trust he did so, for he had good cause so to do. But if he repented himself of his book that he had written so stoutly against the pope, why did he not recant it in all his life time? why did he not re●…oke his error openly? why held he his peace? why dissembled he so deeply, for the space of xx. years together.  
●…e say, it was only at your first coming home from Italy, that you condescended to the primacy of king Henry. Here must I put you in remembrance that you continued therein still all king Henry's time out, even until the death of king Edward, and the coming in of Queen Mary. And if her grace had continued out to have entitled herself the Supreme head of the church of England, as she did a great while after her first entry, and y● (as it is to bethought) without burden of her conscience, I doubt not then but you would have talked better with yourself, & continued so still. At this mean while you came to the church, you said and herded the comen prayers, you ministered, and received the communion, and in all your doings bore yourself as any other subject of this realm. And thus held out, as I said, for the space of xxyeres, I may say to you this was a good long coming home. Therefore I may well thus conclude, ●… you must needs confess the same, that either you deceived the people then by your example, and conformity of all your doings, allowing that religion for good, which in your conscience you known to be naught, or else that you be a dissembler, and deceive the people now, making them, asmuch as in you lieth, by your example, to think this rel●…gion to be naught, which in your conscience, and knowledge you found to be godly, and good. So that what soever judgement you have now, or heretofore have had of this religion, it must needs appear, that either you be now, or else have been a deceiver of the people.  
But after you had laboured the matter better, and, as you say had read the doctors, I pray you what doctor found you, that ever told you, either that the Pope aught to have the supremacy of the whole church, or that the Prince in his own church aught not to have it.  
But I have subscribed, you say, aswell as you, and my hand is to be seen, and there be sum that saw me when I did it. These proofs were needful, if I had denied the fact. But I have confessed it openly, and unrequired in the mides of the congregation. The arguments that you made were so terrible, you concluded altogether with fire & faggot. I confess I should have done otherwise: But if I had not done, as I did, I had not been her now to encounter with you, if you should now be opposed with the like conclusions, I doubt not but you would be glad to do, as both you yourself, and your fellows have done heretofore.   

¶ Sarum.  
YOU have Ecclesiam Apostolicam, you say and we have none, yet you know in all these matters that we now entreat of, we have the old doctors church, the ancient counsels church, the primative church. S. Peter's church, Saint Paul's church, and Christ's church. And this 〈◊〉 believe, unless you can brig me good reason to the contrary, may be called the Apostles church. And I marvel much that you having, as you know, none of all these churches, or any shadow or token of th●… yet should so boldly say, you have Ecclesi●… Apostolicam.   

¶ Cole.  
TO this, and sum part of the Article you shallbe answered in the end of this writing, as I before said.   

¶ Sarum.  
WHere you say, you make no innonations it is no marvel, for in a manner all things were altered to your hand, as may most evidently appear by all these matters that be now in question. Wherein you have utterly changed and abolished the order of the primative church, and do nothing else but the contrary. And what evident profit the Church of God hath got by it, I think it a hard matter for you to declare.   

¶ Cole.  
WHat needeth so much of one thing? This serveth you to seem to say to much.   

The Reply. Sarum▪  
THis answer is so short, that it concludeth nothing.   

¶ Sarum  
YOU would have the matter turned over to sum such general council, as we would be content to stand unto. How●…it that you think will not be in your time. Notwithstanding this I dare boldly say, such a council willbe, a great while before 〈◊〉 shall find any doctor, or old council, to serve your purpose. But if there never be such a council, yet truth will be truth, notwithstanding. For the council can not make fal●…hed truth, but that thing that it taketh for truth, it certifieth only to be true.   

¶ Cole  
I 〈◊〉.   

¶ Sarum.  
BUt what redress can there be 〈◊〉 for at such a council, whereas no man shall be judge or suffered to speak 〈◊〉 way or other, but only such as be openly, and justly accused, and found faulty? And whereas he that is himself moste out of order, shallbe head and reformer of the whole?   

¶ Cole.  
〈◊〉 〈◊〉 excuses men say, how 〈◊〉, let 〈◊〉 〈◊〉 〈◊〉.   

The reply. Sarum.  
YOU know, that in your own law there was evermore, Exceptio judicis incompetentis. And by what law can you find, that a man may be a competent judge in his own cause? if the indifferent using of the matter may be tried by experience, in this your last general council held at trident, you know, that not one man of our side, notwithstanding there were a great number of them there, seute thither of purpose by their Princes, could be suffered to sit among the rest or to have a voice, or to yield a reason of his faith. And the Pope, julius third, gau●… out under his bryeve, that none of them all should be herded there, unless it were▪ as he said, to recant their errors.  
And notwstandinge, Pighius himself had confessed there were open errors in the mass, notwithstanding Latomus, a doctor of your own, had confessed a great abuse in the Communion under one kind▪ notwithstanding Pius. two. Bishop of Rome had seen and confessed great abuse in the restraining of priests marriage: yet in the same council they concluded among themselves, that no manner of thing should be changed at all, that had been once received in their C●…urch.  
Therefore these be not fond excuses, the world seethe they be to true.   

¶ Sarum  
BOth parties, you say, have waded so far herein, that now they can go no farther, and therefore you would have ●…ther party let other alone. This you say now, because you see you are called to an audit, and are not able to make your account. But if you of your part had been so indifferent when time was, many a godly man had now been alive.   

¶ Cole.  
YOU forget yourself, I say not so 〈◊〉, look bet 〈◊〉 in the place.   

The Reply. Sarum.  
IF you meant not so, it skilleth not greatly. It is to small purpose. Consider it well, and you shall find my conclusion true.   

¶ Sarum.  
WHere you say, you would have the sayings of both parties we●…ed by the balance of the old doctors, you see, that is our special request unto you. And that in the matters you writ of, I 〈◊〉 〈◊〉 so to be tried. But why throw you away these Balance? And being so often times required, why be you so loath to show forth but one old doctor of your 〈◊〉 〈◊〉 make 〈◊〉 believe, you would not have the ma●… cum to trial. Only you set forth the empty names of S. Augustine, of saint 〈◊〉, of S. Chrisostome, of S. Bastll, of S. Cyprian, of Tertullian, of Ireneus, of Dionysius, of the councils. etc. As the Apothe●…aryes set for●…h their painted Boars, and oftentimes nothing in them. You show me only the names of the doctors, which I known before. But you show me not one word in them of the private mass, or of the 〈◊〉 of the matters that lie between us. If you could have found any thing in them for your purpose, I believe you would not have brought them empty.  
You say all these matters be already determined. But where I pray you? or in what general council? This is it that I would so gladly know at your hand, and that you say, you have, and yet so ungently keep it from me.   

¶ Cole.  
THen begin, if you think the time will serve, 〈◊〉 put it over till another time. All these be but words often repeated, and answered already.   

The Reply. Sarum.  
I Have offered and begun in vain. For you keep yourself of, and will not come to answer. These words I grant have been upon good occasion oftentimes repeated, and I think you would say some what to them, if you were able.   

¶ Sarum.  
YOU say, I 〈◊〉 misreport the late Council of Constance. O good master doctor, these words sa●… to much of your choler, and might better have been spared. I spoke more favourably of the council, than I might have done. The words of the council be these speaking namely of the communion under both kinds. Pertinaciter asserentes 〈◊〉 pofitum, tanquam Heretici ●…rcendi sunt.  
By these words they that maintain the manifest ordinance of Christ, & the practice of the Apostles, are not called 〈◊〉, as I said, but 〈◊〉 & wilful heretics. You see therefore, my report was more favourable, then y● coū●… deserved.   

¶ Cole.  
YOU say, the council of Constance openly pronounced against Christ. Wherein Ipray you? 〈◊〉 the fathers there said, who so saith it is of necessity to receive under both kinds, and the 〈◊〉 custom of the church is sacrilege, 〈◊〉 to be taken as an 〈◊〉: & yet non heretic, but in a wrong opini●…. Then be like you can bring in sum text, where Christ commanded it should not be received but under both kinds which you can never do. So is your report of this council slanderous still. Read. 4. Canonem concil●… Constantienfis.   

The Reply. Sarum.  
IT grcueth you that I should say, the council decreed against christ.  
But consider it a right & you shall found it. Christ as you know, appointed the Communion under both kinds, and commanded his disciples to do the same as he had done it. Therefore he that commandeth the contrary, and that under the pain of heresy, pronounceth openly against Christ.  
You call it an approved custom of the church. Yet you remembers. Cyprian'S words that be alleged in your own decrees, Christus non dicit, ego sum consuetudo, sed ego sum veritas: that is to say, christ says not, I am custum, but I am the truth, But if custom might justly prevail against an open and plain truth, I pray you where was your communion under one kind ever at any time, sense the beginning of the world, allowed for a general custome●… Or being but a particular custom, as it is, and that received only o●… your self, in what general council was it ever allowed?  
You say, your own ordinances may not be broken, without the authority of a general Council. And dare you without any such authority, only upon a vain and particular custom, to break the universal ordinance of Christ?  
You say, men are not to be judged heretics, that withstand your order herein, but only to be in a wrong opinion. Here I see that you, and your brethren, agreed not in judgement both together. And therefore you shall the less marvel, if we disagree, from you, & mistrust you both. For Hossius, a doctor of your side, is not afraid to call it heresy, and sacrilege, his words be plain.  
Nunc haeresin profert, séque pollicetur ostensurum, omnes esse impios, qui utriusque speciei communionem laicis denegant. And again. An autem idem in regno tuo factum non vidimus? ubi Calix per summum sacrilegium usurpatur? And again: vellem autem unam mihi terram aliquam ostendi, ubi privata libidine, calix usurpari coeptus est in quanon, è vestigio, multae sint aliae & quidem horribiles haereses consequute.  
Thus, to do that thing that Christ and his Apostles, and all the old fathers did in the primitive Church, without exception, this doctor concludeth it to be an horrible heresy.  
And if it were taken for no heresy, as you say it was not, then was your Council to much to blame that gave so cruel sentence against the people of Bohema, for that they thought it necessary to use both kinds, according to the institution of Christ, and pronounced thus against them: Tanquam Haeretici arcendi sunt. For if they take them for no heretics▪ they did them great wrong to punish them as heretics. And yet is your doctor 〈◊〉 to much to blame, to condemn any thing for heresy, without any word of God, and specially without the authority of any old doctor, or any general council.  
You ask me what text I can bring forth wherein Christ commanded that the communion should be received under both kinds. The institution of Christ, and his commandment thereunto annexed, as me thinketh, is text good i●…ought to him that willbe ruled by Chryst. I will not ask you, what text you can bring wherein christ hath commanded you to minister the communion in one kind. But this only would I know, what text you can bring where by a Priest ministering the Sacrament, is commanded to receive it in both kids, more than any other lay man. I know your answer, you must needs say, the institution of Christ. And yet by your own interpreta●…ion, if a priest communicate himself under one kind, Gelasius calleth it Sacrilegium which thing I reckon he would not have said, if he had not thought it contrary to the open words and institution of Chryst. Again, what text can you bring wherbi as touching this point the Priest hath any privilege above the people. If you can find none, as in deed you shall never be able, than that, that is sacrilege in the Priest, is also sactiledge in the people.  
Again, what text can you bring, whereby Christ hath precisely forbidden any man to baptize only in the name of the holy ghost? un▪ doubtedly you can find none, in all the Scriptures, but only Christ's institution. And yet whosoever would decree that such kind of Baptism should be used, I trow you would say he decr●… against Christ, because he breaketh the institution of Christ.  
Even so doth your Council o●… Constance, in the matter we last talked of. Therefore my words are true still, and yet you (you must g●…ue me leave to say the truth) have concluded with a slander.  
Touching the thing itself, you are so certain of it, that none of you all can tell at what time it first began. But this you know well, if you list to be known of it, that it began nother in Chrystes time, nor in the Apostles time, nor within the old Doctoures time, nor within the Compass of seven hundred years after Christ. And therefore if a man should ask you of your communion under onekind, De coelo est, an ex hominibus? you must needs answer, it came not from heaven, forasmuch as it hath no testimony of god's word but only crept in (as Ste●…n Gardiner confesseth) by a superstitious negligence in the people.   

Sarum.  
WHere you say, you could never yet 〈◊〉 the error of one general council, I trow this escaped you, for default of memory. Albertus' Pighius, the greatest learned man of your fide, hath foū●…●…ut such errors to our hands, namely in his book that he calleth, 〈◊〉 Hierarchia, speaking of the second countell held at ●…phesus, which you cā●…ot 〈◊〉 but it was general, and yet tok●… part with the Heretic, Abbot Eutyches, against the godly man, 〈◊〉: he writeth thus, 〈◊〉 〈◊〉, 〈◊〉 congregata legitimê, ut benê, ita perperam, iniustè, impieque judicare, ac definire possunt, that is, general counsels, yea even such as be lawfully summoned, as they may conclude things well, so may they likewise judge and determine things rashly 〈◊〉, and wickedly.   

¶ Cole.  
YOU ground yourself upon Pigghius 〈◊〉▪ For Pigghius holdeth the council of Ephesuo was general, which the Council of 〈◊〉, 〈◊〉. So that I marvel much herein of you, that you allege that for a council, whyc●… hath no place in the ●…oke of counsels.   

The Reply. Sarum.  
IN Pigghius words there are two things to be noted. The one is, that he says a general council may err in faith The other, that he says, the second council of Ephesus was general. And forasmuch as you challenge him only for the latter, I think you will agreed with him in the first, which to my purpose is sufficient.  
But here you 'cause me to marvel, what you mean to make so little account of Pighius, for he, as you know, hath been taken for the chiefest champion of your side.  
Pighius saith, the council o●… Ephesus was general, and you say it was not so. You must give me leave to say the truth, if the matter come to a, quid dicunt, Pigghius will be taken in your country for a 〈◊〉 as well learned, and as skilful in your counsels, as D. Cole. You should not so little esteem the doctors of your own side, lest that being not able to allege any old doctor, and refusing the new, it may happily be thought you have neither old, nor new. And yet when you 〈◊〉 before the queens majesties commissioners, at Lambeth, you said openly there, that Pighius is full of errors. But forasmuch as you yourself have begun to found fault with your own doctors, I trust hereafter you will the better bear with us, if we sometime shall do the same. Here you drive me to use the more words, partly to defend Pighius in his right, and partly to make you se how, wilfully you withstand an open truth, having so little to the contrary. And as you shallbe found true in this, even so am I well content to take you in all the rest.  
First Nicephorus, & Euagrius, that write the whole Story and order of the council of Ephesus, never denied it to be general.  
〈◊〉 the Emperor, that summoned the Bishops together, as it may appear by his words, took it to be general. For thus he writeth to the council, Cogitantes non esse tutum absque vestra sancta Synodo, & ubique sanctarum Ecclesiarum praesulibus, huiusmodi quaestionem de fide renovari, necessarium duximus vestram sanctitatem convenire. These words: Sanctarum Ecclesiarum, quae ubique sunt, import a generality of all churches through the world. Farther, there was the emperors authority the Bishop of Rome's legate, which, as sum men think maketh up all together, and other Bishops of all nations. And how could such a council not be general.  
You●… doctors of Pa●…yse, have concluded thus, Articulo XXII. Quod autem magistri nostri dicū●… de legitima congregatione, notandum est ad hoc, ut concilium legitimè congregetur, sufficere, quod solemnitas & forma juris solemniter sit seruata. Quia si quis trahere vellet hoc in disputationem, utrum praelati, qui ibi sedent, habeant rectam intentionem: & utrum sint docti, & utrum habeant scientiam sacrarum literarum, & animum obediendi sanae doctrinae, esset processus in infinitum. That is to say, where as our doctors speak of a lawful council, we must mark, that to this, that the council be lawfully gathered, it shallbe sufficient that the solemnity, and form of law be solemnly observed. For if we should move question, whether the Bishops the sit in council, have a godly meaning, & whether they be learned, and whether they have under standing of the scriptures, and whether they mind to submit them selves to sound doctrine, then should we never have done. Thus it is decreed by your doctors, that neither godly meaning, nor learnig, nor knowledge of the Scriptures, nor obedience unto sound doctrine, is to be weighed in the Bishop's that rule the council, but only a certain solemnity, and form of law. Dioscorus, that was Precedent of the same council, and his words be reported in the council of Chalcedom, says thus. Theodosius confirmavit omnia quae iudicata sunt à sancta & universali synodo generali. Theodosius, says he, hath confirmed all such things as were determined by this universal and general council.  
Here you see, it is called an univerlall, and a general council. And afterward in the same council of Chalcedon, you shall find these words. Sanctissimae, & Domino amantissimae, vniuersalli Synodo congregatae in Epheso metro poli To the holy, beloved unto the Lord, the universal council gathered in the mother City of Ephesus.  
But if perhaps you doubt of these words, because the one was Eutyches, the other was Dioscorus, by whom they were spoken (howbeit notwithstanding they were heretics, yet could they not lightly make an open lie in a matter that was so evident) than rea●… you the old father Liberatus, that was, Archidiaconus Carthaginiē●●, and lived under ●…igilius Bishop of Rome, at the lest a thousand years ago, and writeth the very story of this council, his words be these. Fit Ephesi generale concilium, ad quod convenerunt, Flavianus, & Eutyches, tanquam judicandi. There is appointed, saith he, at Ephesus a general council, in the which Flavianus and Eutyches, made their appearance, as men standing to be judged. Now if you will say, that generale concilium, is not in English a general council, than I would it might be put over to some other court. O master doctor, if you meure nothing else but truth, you would not do, ●…s you do.  
Thus much have I written in the defence of your doctor Pigghius, for that I see him accused of you without cause.   

¶ Sarum.  
ANd of the counsels held of la●… years at Constance and ●…asile▪ whereas Pop●… John, and Pop●…●…ugenius were deposed, he saith plainly, that they decreed both against reason and against nature, and against all eramples of antiquity, and also against the word of God. And yet both thes●… counsels were called general.   

¶ Cole.  
Wherein doth Pighius prove the counsels 〈◊〉 Constance, and Basil, to have erred? Marry because they decreed the general council to be above the Pope. Ifye take these two counsels to have erred in these points, you are a greater papist, than I am. For I hold herein rather with Gerson, I trow this be one place 〈◊〉 you written not yourself. Yet, I reckon no error proved in any general council by that you have yet said.   

The Reply Sarum.  
YEs, I assure you, master doctor, I put in this place, & all the rest myself alone without conference. And yet God be thanked. I can find nothing in your writings but such as any man may soon geasse it came only from yourself alone. You take exception before with that I alleged the council of Basil, & sent me word that no such thing could be found. But now I see you are better advised.  
As touching Pighius, I used his authority herein, as S. Paul, to reprove them that denied the resurrection, used the authority of them that baptized for the dead, not for that, he thought such baptism well ministered, but only for that it serveth to his purpose. For I showed you not what I thought myself, but what Pighius, your great doctor, thought and what you yourself must needs think, unless you will pull down your own doctrine, and set the Pope himself, and all his adhetentes upon your top.  
But if you take part with Gerson as you say you do, mark how the chief pillar of your building begynnes to shake.  
If the Pope be head of the church as you say, and the council be but, Ecclesia representativa, that is a resemblance of the church, as your canonists and school men say▪ how ●…an it be but the Pope by your own saying (whether Gerson will ornyll) must ●…des be head of the council? for he that is head of the whole) must also be head of the part: unless perhaps you will say, the part is greater than the whole.  
Of these grants of yours there followeth consequently great ●…conuenience against yourself, you say: The pope is not above the council.  
Ergo.  
May some other man say▪ He is much less above the hole church.  
Again.  
The Pope is not above the church.  
Ergo.  
He is not head of the church.  
But all this notwithstanding you say the councelis is above the Pope. And yet you know, that even now whatsoever is decreed in any general council, there is evermore devolution made to the Pope as unto him, that is thought to be above the council, and without whom nothing may be concluded.  
Have you forgotten, that Pope Pius, and Pope Julius, of late years commanded there should no appeal be made from the Pope to any council.  
Have you forgotten, that the last general council held at Trident concluded thus at the cud, salva semper in omnibus, Sedis Apostol●…cae authoritate: as confessing openly, that they took the Pope to be above the council.  
Have you forgotten, that your own doctoures say. Papa est fo●… omnis juris, the Pope is the fountain of all manner law. And Papa habet omnia iura in scrinio pcctoris sui, the Pope hath all law under the secret of his breast.  
Have you forgotten, what is written in the Pope's own decretales? Extra, de electione, & electi potestate. Si totus mundus sentiet in aliquo contra Papam, videtur quod standum sit sententiae Pape. If all the world should give sentence in any matter against the Pope, it appeareth for all that, we aught to stand to the determination of the Pope.  
Have you forgotten, that is written in your own counsels, Papa à nemine judicatur, the Pope is judged of no man. And a jolly reason joined to the same. Quia non est discipulus supra magistrum: for there is no scholar above his master.  
Have you forgotten, that, that is written in your decrees, Neque ab Augusto, neque a regibus, neque a toto clero, neque a populo, judex iudicabitur. The judge, that is to say, that Pope, shallbe judged, nother by the Emperor, nother by kings, nor by the whole clergy, nor by the people.  
And again, Aliorum hominum causas voluit Deus per homines ter minare: sed huius sedis praesulen, suo sine questione seruavit arbitrio.  
Other men's causes God would have to be determined and ruled by men. But the Bishop of this See, out of all doubt, he reserved only to his own judgement. And again, Facta subditorum iudicantur à nobis, nostra autem a solo Deo, the doings of our subjects are judged by us: but our doings are judged only by God.  
Have you forgotten, that your school men say, Papa habet ius infragabile, de quo non licet disputare. The Pope hath a right that no man may withstand, of which right no man may dispute?  
Have you forgotten, that is written in your decretales. De translatione episcopi, in the gloze. Papa naturam rerum immutat, substantia●… unius 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 changes the nature of things, applying the substantial parts of one thing, to another: And of nothing he is able to make somewhat. And that that is no sentence, he maketh a good sentence. For in any thing that he willeth, his will standeth in stead of reason. And there is no man, that may say unto him, why dost thou thus?  
Have you forgotten, the words of your own counsels, Papa non potest judicari, the Pope can not be judged. And the same fortified with a good reason, out of the words of the Prophet Esay who spoke in the parson of God, Quia scriptum est, Nunquid gloriabitur securis adversus eum qui secat cum 〈◊〉? shall the axe boast himself against him that heweth with it? Or have you forgotten, that Nostiensis, your own doctor writeth, Papa est omnia & super omnia. The Pope is all, and above all, which words S. Paul speaketh only of Christ. So reverently the doctoures of your side use gods holy Scriptures.  
Yet I pass by a great a number of the like sentences to the same purpose. Thus you see, if you take part with Gerson, a great many of your own friends will fall out with you, and you willbe in hazard to be called an heretic.  
You see by this, that the council of Constance, & Basil, being both general, as Pighius says decred a falsehood, and were in error, as you yourself must needs confess, as well as Pighius if you will stand to your own doctrine. And therefore, Cardinalis Caietanus, one of your own side, says, that both these councils were afterward justly abrogate, I think for that they were thought to have decreed amiss. And so both Gerson and you, by the judgement of all your brethren, remain still in error.  
And when you have sought out the bottom of your learning, I believe it willbe hard for you to found any good sufficient cause, why a general council may not aswell be deceived, as a particular. For Christ's promises. Ecce ego vobiscum sum, and, ubicunque duo aut tres convenerint in nomine meo, ibi sum ego in medio illorum, are made aswell to the particular council, as to the general.  
Howbeit, whether the council may err or not, you know it availeth you but little to stand greatly to the defence of counsels in these points, unless you had sum council to make for you. But like as the Romans, in old times, worshipped their god Uulcanus, with all godly honour, and yet would never vouchsafe to give him a chapel within their town: even so you, as it appeareth can content yourself to honour the counsels, and to have them ever in mouth, yet will you not vouchsafe to take them near to you, and to be ordered by them. And therefore these words of yours, are only of office, and of course, that the very countenaumce you give the matter, might make your reader believe, that you have all the counsels of yoursyde, & w●… have none.  
But alas what reverence, or regard, have you to the counsels? The council of Nice, appointed three patriarchs to rule the hole church, each of them within his precincts of like authority. You have broken this council, & given all the whole authority to one alone. The council held at Eliberis, decreed, that there should be, no kind of Image, of any thing that is worshipped, painted in the church. You have broken this council▪ and filled your churches full of Images. The council of Antioch, decreed, that such as came into the church, and herded the Scriptures read, and abstained from the communion, should be excommunicate from the church. You have broken this council, and neither do you read the Scriptures in such sort as the people may perceive them, nor once e●…horte them to the communion. The council of Charthage, commanded, there should nothing be read in the church, but only the Scriptures of God. 〈◊〉 have broken this council, and read such Legends, and fables, unto the people, as you yourself know, were ma nifest and open lies. The council of Rome under Pope Nicolas, commandeth, that no man 〈◊〉 present at the mass of a priest, whom he knoweth undoubtedly to keep a concubine, and that under yt●…ayne of 〈◊〉, yet he, whom you would see fain have to be taken for the head of your church, not only hath broken this council, but also, for a certain ordinary tribute to be yearly paid, giveth his priests free licence, and dispensations under his great seal, ●…ly to keep concubines without controlment. And what need we 〈◊〉 examples? 〈◊〉 make the councils weigh as you will: when you list, as heavy as gold: again, when you list, as light as feathers. Pope Julius, the second called a council at Rome, only to overthrow the council of Pisa. And the whole order of S. dominik's freers cried out shame upon the council of Basil, for that the Bishops there, had taken part with the Scotistes, against the Chomistes, touching original sin in our Lady. The council of Paris was scott at, and jested out of all parts, and until this day kept of no part. For our Doctors of England said, it had no power to sail over the See▪ Egidius of Rome says, it was to heavy to climb over the Alpes. Thus much, for that you seem to stand so 〈◊〉 to the defence of counsels, having in these points not one council to all ledge for yourself.   

Sarum.  
YOU press me sore, that if I writ you not a book of my proofs, it willbe, thought I do it, conscientia imbecillitatis. By like you have forgotten, why you withal your company not long sense refused to enter into disputation with us at Westminster. doubtless the greatest part thought it was, as it was in deed, conscientia imbecillitatis. And what think you is there now thought in you, that being so often required, yet can not be wone to bring so much as one poor sentence in your own defence? I have before alleged a few reasons of my part, which, by order of disputation, I was not bound to do. Now let the world judge, whether of us both flieth conference.   

●… Colo.  
I have answered to thi●… already. What order of 〈◊〉 dischargeth you of proof. Yet remember, I came not to dispute, but to be taught.   

The Reply Sarum.  
YOU have answered me by saying nothing, which I think you would not have done, if you had any thing else to answer, from proof in this matter I am sufficiently discharged, by the law of impossibility. For, as you said, openly at Westminster (and once again I put you in remembrance of the same, because it is your own law) it is impossible to prove a negative. All your help is in the shadow & pretence of learning whereby it appeareth well you fly disputation. ●…e were best to get some better cloak to hide you under, for these be but fig leaves, and cover not your shame.   

●… Sarum.  
I Protest before God, bring me but one sufficient sentence or authority, in the matters I have required, and afterward I will gently, and quy●…tly confer with you farther at your pleasures. Wherefore forasmuch as it is God's cause, if you mean simply deal ●…mply, betray not your right, if you may save it by speaking one word.   

¶ Cole.  
IF you refuse to instruct me, vnl●…sse I bring som●… proof of my part, you bid me to my cost. You bitten ●…e to a ●…east, where, while I should take on me to prove your doctrine nought, I were like to for●…eit my recognizance, which you guylefullye allute me unto.   

Thereply. Sarum.  
YOU hide yourself under your recognisance, and think you walk invisible, as the Oystriche, when he hath once touched his head under a little bough, though the rest of his body which is great & large stand open and uncovered yet he thinketh no man can esp●… him. Although you be sanded, & set a ground, yet you keep up the sail still, as if you had water at your will.  
●…e say, you may not dispute, jest you should forfeit your recognisance. I would wish you to remember yourself, and to let the people understand the truth. ●…e know you are not bond in recognisance for disputing with any man, but for that being required to disputations by the queens most honourable council & the place appointed, & great and worthy audience assembled to the same, you gave over, as you know, upon the sudden, and would not dispute at al. And therefore for your disobedience, & tontēp●… you were bond in recognizance.  
But I pray you, were you thus bond in Queen Mary's time ●…o, as well as now? Or if you were not bound, how happened it that you never dared allege one ancient doctor in these matters all that while? Remember your own words. 〈◊〉 said a little before, that you brought more than we were able to answer, notwithstanding it were, as you said, nor Scriptures nor counsels, nor doctors. And farther, I pray you, were all the rest of the doctors of your side, Pighius, Eckius, Hofmasterus, Bunderius etc. bound in recognisance aswell as you? Or if they were not bond, why were they sodeinty of their doctoures, that in these matters they could never vouchsafe to allege one. Look better upon your recognisance, I can not believe you should be so free to sco●…e & to scorn, more than either divinity, or good humanity would bear withal, and only be forbidden to do that thing, which of all good reason, you aught most to do. Or that you should be restrained from the alleging ofs. Augustin, S. Jerome. s. Ambrose, S. Chrisostom, s. Basil. etc. and have a privilege only to allege Aristotle, Horace, the decrees, the decretales, the Gloze, Gerson, Driedo, Royard, & Tapper, such men as I never could, have thought had been canonised and allowed for doctors of the church. Augustus Cesar on a time as he was passing through Rome & see certain strange women luling apes, & whelps in their arms, what, said he, have the women of these countries none other children? So may I say unto you that make so much of Gerson, Driedo, Royard, & Tapper have that learned men ofyour side none other doctors? for alas, these that you allege are scarcely worthy to be allowed amongst the black guard. Hilarus sayeth unto the Arrians, Cedo aliud evangelium, show me sum other gospel, for this that you bring helpeth you not. Even so will I say to you, Cedo alios doctores, show me sum other doctoures, for these that you bring are not worthy the hearing. I hoyed you would have come in with sum fresher band. It must needs be sum miserable cause, that can found no better patrons to cleave unto. I know it was not for lack of good will of your part you would have brought other doctors, if you could have found them.   

¶ Sarum  
THe people must needs think ●…m what of your silence, and mistrust your doctrine, if it shall appear to have no manner of ground, neither of the counsels, nor of the doctors, nor of the Scriptures, nor any one allowed example of the Primitive church, to stand upon. And so your fifteen hundred years, with the consent of antiquity, and gene●…ality, shall come to nothing.   

¶ Cole.  
GOd wot, I pass little in these matters what the poor silly souls dame of my doings. Wherein you have no cause to complain sith they ve edified towards you. wise men I doubt not, see, what just cause I have to do, as I do.   

The Reply. Sarum.  
Now God wot, then are the poor silly souls little beholden to you, that have been so long and so worshipfully maintained by the sweat of their brows and now seeing them, as you say, deceived, & perish before your eyes, you can hold your peace and let all alone. Saint Paul said, Quis infirmatur, & ego non infirmor? quis offenditur, & ego non uror? Cupio Anathema esse à Christo, pro fratribus me●…s. And so would you say to, ifye were so sure of the matter, as s. Paul was, or if you had the spirit of S. Paul.  
Wise men, you say, know that you have just cause to do, as you do. Doubtless: for he that can find nothing to say, hath a reasonable cause to hold his peace. And yet I think, a mean wise man may see, that by the virtue of your recognisance you might as well have aliedged s. Augustin, & s. Hierom, as Royard, & Tapper. But you know, the matter is such, that if you once come to allegations, whatsoever you say, it will be the worse. As for my part, so that both the wise, & the un wise may see your errors, and how little you have to say for yourself. I pass not greatly whether yeconfesse the same by speaking, or by holding your peace. For, qui tacet consentire videtur, as you yourself are wont to ●…ay.  
O master doctor, deal simply in gods causes, & say you have doctors. when you have them in deed: & when you have them not, never lay the fault in your recognisance.   

¶ Sarum.  
WHere you say, I am not altogether without enemies. I assure you who soever he be that is enemy unto me, I for my part, am enemy unto no man but on●…ly wish that god's truth may beknowned of all men. But he that is enemy unto me, in this behalf, I fear me is enemy unto sum other, whom be would be loath to name.   

¶ Cole.  
YOU would bear ●…olke in hanbe that they that agreed not in doctrine with you▪ are not the Quen●…s friends, which you gather by pour own side in Queen Maries r●…ygne. But I never broke a●…ity with any man for dissent 〈◊〉 r●…ligion, I ●…epe still my old friends be their religion good or bad.   

The reply, Sarum.  
TO the first part thereof, I will not say so much as▪ I were able, God soon confound all them that be, or shallbe otherwise. If you love your friends, notwithstanding their religion, you are more ●…itable than sum of your brethren. For you remember how vnfrendly sum of you have used their friends, only for descent in religion, unless perhaps you will say you imprisoned th●…m, and burnt them, even for very love.   

¶ Sarum.  
YOU suppressed, you say, your first letters, for that they were to sow●… That had been all one to me, for sour words are not inought to quail●… the truth.  
Howbeit, to my knowledge, I gau●… you no ill words to increase that humour. But if you strive still aghasted nature, as you say you have done now, & conquer the rest of your affections to, I doubt not but we shall soon agreed.   

¶ Cole.  
AS though myn●… affection only, caused me to descent from you in religion. Which argument may 〈◊〉 you well in Rh●…torike, but no where else I ween.   

The reply. Sarum.  
WHen you shall bring me any such authority as I have required of you, wherefore you should descent from us in these points, then will I grant you descent not only for affection. If you be able to bring nothing, I trust you will pardon me to say, as I say. This argument, you say, would serve me in rhetoric, & no where else. Thus you writ to make your reader bel●…e (as you have reported in places) that the ground of my Sermons is rhetoric, and not divinity. Wherein you were somewhat to blame for your so light credit. For if you had herded me yourself, as you never did, I think you might have hard somewhat else than rhetoric. But it appeareth you hunt very narrowly for faults that account learning for a fault. If I were skill full in rhetoric, as you would have me appear, only to discredit me with the people, yet can I not understand wherefore that thing should be so faulty in me, that was sometimes commendable in S. Augustin, in saint Chrisostome, in saint Hierom, in Arnobius, in Lactantius, in Cypryane, in Tertullian, and in many other old godly fathers: for all these, as you know, were great rhetoricians. But as in the book of the kings, the Assyrians, when they were overthrown by the jews, cried out, Dii montium sunt dii illorum, the gods of the hills, be their gods as though Silvanus, or Pan, or Faunus, had conquered them, and not the true living God of Israel, Even so you at this time after you see yourself scattered, and put to flight, cry out, it is rhetorik and eloquence, that hath overthrown you, and not the force of the gospel of jesus Christ,  
Likewise was Porphirius wont to say that S. Paul persuaded so far, and wone so many to the faith of Christ, not for that he had any truth of his side, but only for that with his eloquence, and other subtlety, he was able to abuse the simplicity of the people. But, alas, small rhetoric would suffice to show how little you have of your side to allege for yourself.   

¶ Sarum.  
HEre I leave, putting you e●…tsones in remembrance, that being so often, & so opē●… desired to show forth one Scripture, or one allowed example of the primative church, or one old doctor, or one ancient council, in the matters before named, yet hitherto you have kept back and brought nothing. And that if you stand so still, it may well be thought you do it, conscientia imbecillitatis. For that there was nothing to be brought.   

¶ Cole.  
This place is above answered.   

The Reply. Sarum.  
Dou●…tles, by saying nothing, as all the rest.   

¶ Cole.  
NOT we forasinuche as you make this a great foundation against us, that we vary from the Primitive church. and therefore Make simple souls ween that we were in the wrong side, here, I pray you, show me your opinion, whether we are bound to do all things which we f●…nde, by sufficient authority, were in 〈◊〉 in the Primitive Church?  
And because you shall not be herein squemi●…. I shall here myself begin to show you mine. I 〈◊〉 of the pinion that the council of Constance was in this matter. I think it an error, I am bound to do as the Primitive Church did. Where the 〈◊〉 customa●… useth the ●…ontrary, I 〈◊〉 an example, and no bond.  
I d●…ny not, but these examples were to be followed, and not to you broken at every man's will, and pleasure, until by co●…en assent other order were ●…aken.  
But if you seek old writers, and found me that the church this six hundred years ob●…rued 〈◊〉 many things which were praciysed, and accōy●… for good, wholesome, and holy in the Primitive church, and thereb●… 〈◊〉 us in error, this were a wrong 〈◊〉. For the church of Christ, hath his childhood, his manhood, & his hoarheares: and as to one man that is meet to 〈◊〉 in one age, is not meet for him in another: So where many things requisire and necessary in the Primitive church, which in our days, were like to do more harm then good. This is no new 〈◊〉 fantasy, but 〈◊〉 1100. years ago by 〈◊〉 〈◊〉 morose, without reproach. I showed you and read you the place at 〈◊〉, as you may 〈◊〉, and it were to long to make rehearsal of 〈◊〉 words here. We might by taking contrary opinion herein, 〈◊〉 led to think we aught to rece●… the Sacrament evermore after supper, and not ●…astinge. But S. Augustin saith, that Christ 〈◊〉 this to his church, to take order how, and in what sort the Sacraments should be received and used. Wherein he saith, it is a maruc●…ous insolent kind of mandnes to 〈◊〉 that, which is received in the church, where the custom is not against an▪ commandment in Scripture. S. Peter, cau●…ed (as Damasus says) a comma●… that 〈◊〉 woman should come 〈◊〉 to the church. S. 〈◊〉 〈◊〉 order, that the 〈◊〉 should have all things in comen, and so live 〈◊〉: as in the late reform order of Saint Benet's monks doth most godly appear. And not many years sense, the same order in all Cathedral Churches was observed. Yet I ween it were an error to hold of necessity it should be so still. Or to say, the church were in an error because it hath suffered a contrary custom to cre●…e in.  
Then, if the 〈◊〉 of the church may break tha●… was in the Primitive church commanded it is less offence to leave undone that was at the beginning practised and no commandment given for other to follow the same.  
Thus much I thought to put you in remembrance of for such matters as you touch in. 1. 7. 42. 43. numbers.   

The Reply. Sarum.  
IN the conclusion you take great advantage to answer many things in one Wherein your words, because they came flowing down in abundance like a Stream, they carried away a great deal of ●…ime and baggage with them.  
First where you grant that you of your side have varied, and do yet vary, from the custom of the Primitive church, I can not but commend your plains therein in telling the truth.  
But where then is your antiquity becum? where be your ancient doctoures? Where be the fifteen hundred years, that you have so much talked of? If you would grant the same in the pulpit openly before the people, that we require the use and order of the Primitive church, and that you, of your part maintain your private mass, your supremacy, your unknown prayers, and the most part of your religion, contrary to thesame, that our doctrine is old, and that yours is new. If you would but grant this simply, & plainly before the people, we would desire no more at your hands.  
But you say further, that the examples of the Apostles, and doctors, find you not: that in their time the church was but an infant and that many things that were good for her in that age, would be hurtful to her in this age: And thereto, notwithstanding your recognisance, you allege S. Augustin, and S. Ambrose, wherein I have cause somewhat to 〈◊〉 at your doings, that now can so franckely bring in your doctoures to so small purpose, & afore in matters of weight, touching the greatest part of the contention that standeth ●…etwene us, dared not once name one doctor for fear of your recognisance. At the last you conclude, that it were an error to say, we are bound of necessity, to follow the use of the Primitive church.  
To make you a full and a clear answer hereunto, I must needs use this distinction. There were sum orders in the Primitive church commanded by God, and sum other were devised by men, for the better training of the people. Such orders as were commanded by God, may not be changed in any case, only because God commanded them. For as God is everlasting so is his word and commandment everlasting.  
Of the other side, such orders as have been devised by men, may be broken, upon sum good consideration, only because they were men that devised them. For as men themself be mortal, so all their wisdoms and inventions be but mortal. As that the communion should be used in the morning, or at night. That women should come to the church either covered or open faced, wherein you say. Saint Peter took order. That the ministers goods should be all in comen, or otherwise. etc. These & other like, were things appointed and ordered by men, and therefore were never used in all places of one sort. But as they were brought in by men, so might they be dissolved & broken by men. In these things, I grant, the examples of the doctors, or Apostles, bind us not. In these things it were an error to say we are bound of necessity, to follow the use of the Primitive church. These and other like things they be, that. S. Ambrose speaketh of, whom you at Westminster alleged in the case you then entreated of directly making against yourself. And we, when we herded you name him first, marveled much what you meant to meddle with him above all others. For as touching that comen prayers to be had in a strange tongue (which matter we had then in hand.) S. Ambrose seemeth of purpose to control both you & your brethren, in manner one whole chapter through writing upon yt. xiiii. chap. 1. Cor. And farther, the examples that he useth, in the place, where you alleged him, are these. That the deacon, in the Primitive church, used to preach, and in his time preached not: and that women in the Primitiu●… church, used to baptize, & in his 〈◊〉 baptized not: and that in 〈◊〉 ●…tiue church, the Sacrament of baptism was ministered at all times indifferently, without difference of days, and that in his time it was ministered only upon certain days.  
And yet in your church, contrary to the order of s. Ambrose, both women baptize, & deacons preach, and children are baptized every day without difference of tyme.  
Thus you would seem to follow S. Ambrose, and yet allege him in such places, where yourself most of all vary from him. But perhaps your mind was occupied, or you had not then leisure to mark him better.  
hitherto, I think we agreed, that touching such things as have been ordained by men, we are not bound of necessity to the order of that Primitive church.  
But of the other part. I say, that such things as God 〈◊〉 commanded precisely by his word, may never be broken by any custom, or consent And such be the things that we now require at your hands, not devised by men, but commanded by God to last for ever. unless you will happily say, as Montanus did, that God hath revealed both more things, and also better things unto you, than ever he did unto his Apostles: or else, as Manicheus said, that the Apostle saw nothing, but only in speculo, & in enigmate: or as your doctor Silvester Prierias says, Indulgentiae non habent authoritatem ex verbo Dei, sed habent authoritatem ab Ecclesia Romana, quia maior est. Pardons, saith he, have no ground of god's word, but they have their ground of the church of Rome, which is a great deal more. The cup which you have taken from the people, is not a ceremony, but a part of the Sacrament. And as good right as you had to take that part away, so good right had you to take away also the other, and so to leave the people nothing at all. And therefore that old father Gelasius, says, aut integra percipiant, aut ab integris arceantur, either let them receine the hole Sacrament, that is to say, under both kinds, or else let them be put from the hole. By which words of the old doctor Gelasius, it may appear, that unless both parts of the Sacrament be received together, the Sacrament is mangled, & not whole.  
Again, to pray in such a tongue as the people may understand, and thereby be edified, is not a ceremony to be changed at man's pleasure, but the commandment of God, for Paul, when he had spoken long thereof, concludeth at the end. Si quis est Propheta, aut spiritualis sciat, quod quae scribo, domini sunt praecepta. If any man be a Prophet or spiritual, let him well know, the the things the I writ, are the commandments of God. Prayer in that vulgar & known tongue. S. Paul says, is the commandment of God, and not an order taken by man.  
Again, for any one man to take upon him to be universal Bishop of the hole church. S. Gregory saith, it is both against the Gospel of Christ, and also against the old canons, and a●…cient orders of the church, his words be these. Quis est iste, qui contra Statuta evangelica, con●…a Canonun decreta, 〈◊〉 sibi nomen usurpare praesumit, what man is this that taketh vpō●…un this new-fangled name, to be called the universal Bishop of the hole church, conrtary to the laws of the gospel, & contrary to the decrees of the Canons. And farther he says, Consentite in hoc nomen est fidem amittere. To agreed unto this name, is ●…o go from the faith. These things, and other like, because they have their foundation in gods word, may not be changed by any order of the church. For the church, as she is Lady of her own laws: so is she but a handemayd, to the laws of Christ.  
But here would I feign know what smatterer taught you to frame this argument?  
The church hath power to break sum orders.  
Ergo. She hath power to break all orders, where, & when she listeth.  
As per●…te a Logition as you make yourself, yet here you have made a sophistication, A secundum quid ad simpliciter. Which, as you know in Logik is a foul error in reasoning.  
But it is a world, to consider the reason you use to prove your purpose withal. For you say the Church in Christ's, & the Apostles time, was but an infant, but now she is well stricken in age, therefore she must be otherwise dieted now, them she was then. This is not the handsomest comparison that I have herd of. For I never herd before now, that Christ & his Apostles, wet called infants. Or that ever any man before now took upon him to set them to school. Esay says that Christ should be, pater futuri seculi, that is, the father of the world to come, which is the tym of that gospel. And s. Hieron, in your own decrees, calleth that Apostles, patres that is, not infants, but the fathers of the church. And I believe, though you would study and labour for it, yet would it be very hard for you, either to found out any good substantial reason, wherefore you with your brethren aught to be called the father's of gods church, or Christ and his apostles aught to be called babes. O that you would indifferently compare the one with the other. You should found, that as like as you & your Bishops are to the Apostles, so like is your church to the Apostles church.  
But if I would grant you your comparison, that christ and his Apostles are unto you, as children to old fatherly men, yet how could you make this argument good by all your Logic.  
The church is now be cum old and ancient.  
Ergo. The people must pray in a strange laguage, they know not what.  
Or this. The church is old.  
Ergo. The people must receive the Sacrament but under one kind.  
Or this. The church is old.  
Ergo. The people may not be exhorted to the holy communion, but only content themself with a private mass.  
If these arguments seem to be good in law, yet I assure you they seem to me very weak, either in logik, or in divinity. Howbeit of such reasons you have stoar enough, as I were able to show you at large, if need so required. As where you say. 
Ext●… 〈◊〉 Maior●…tate, & obedie●…tia. Cap▪ vn●… Sanct●….   
Quae sunt potestates. à Deo ordinatae sunt. The powers that be are ordered by god.  
Ergo. The Pope is above the Emperor. Spiritualis, à nemine judicatur. The man that is ruled by god's spirit, is judged of no man.  
Ergo. Not man may judge the Pope.  
Sancti estote, quonian ego 
Innocentius dist. 82. proposuisti.  sanctus sum. Be you holy, for I am holy, says the lord  
Ergo. No married man may b●… a Priest.  
Christ said unto Peter, 
〈◊〉.  Solve pro me, & te, pay the tribute money for me & thee.  
Ergo. The Pope is head of the church.  
Ecclesiasticus saith, 
〈◊〉.  In medio ecclesiae aperu●…t o●… suum. He opened his mouth in the mids of the congregation.  
Ergo. The Priest must turn round at the midst of the altar. Fecit Deus hominem ad ima 
Conciliins' 〈◊〉 〈◊〉 〈◊〉 sub. 〈◊〉  ginem & similitudinem svam. God made man to the I mag & likeness of himself.  
Ergo. There must be Images in the church.  
Papa iuratur in fidem Apostolicam. 
Concili●… Basi. sub Euge●…  The Pope is sworn to the Apostles says.  
Ergo. The church can not err.  
Non est discipulus supra 
Concili●… Rom. sub Siluestro  magistrum. There is no scholar above his master.  
Ergo, No man may judge the Pope.  
Papa est dominus omnium 
The canonists.  beneficiorum. The Pope is Lord of all benefices.  
Ergo He can not commit Simony, though he would. 
〈◊〉   
Domini est terra & plenitudo eius. The earth is the Lords, and the ●…nes thereof.  
Ergo. The communion cake must be ●…ounde.  
Omnis spiritus laudet 
〈◊〉.  Dominum. Let all spirits praise the Lord  
Ergo. You must have Organs in the church.  
Lac vobis potum▪ dedi. Or 
D. Col●… 〈◊〉 West●…nster.  Ignorantia est matter pietatis. I gave you milk to drink, or Ignorance is the mother of devotion.  
Ergo. The people must make their prayers in a strange tongue.  
Logic was good cheap, 〈◊〉 these arguments were allowed. But these and a great many others, as good as these, have been made of your side, as you know. But judge you whether they seem to, you to be of such warrant, that upon the sight of them, we may●… safely break the commandments of God, or no.  
Very loath I was so much to open the weakness of your side. But for as much as you write that master Cal●…ins & master Bucers' reasons be such, as none, but young folk and children will be moved with them: your importunity herein hath caused me to do otherwys●… than I would. Therefore out of a great number of like arguments of yours, I have laid forth a few And I believe▪ neither child, nor young body, nor yourself willbe greatly moved with them.  
Where you say these things may not be broken by any private authority, but only by a general consent: This is but a dilatory plea to defraud your adversary. Pe know all the Princes of christian▪ ●…endom are not so soon brought to together. In the mean while perhaps you will say to yourself, as you know whosaith, Interea fiet aliquid spero. But for asmuch as you give such credit to a general consent I would feign learn at your hand, where this custom of yours first began, or by what consent it was ever allowed.  
Steven Gardiner in his book of the devils Sophistry, touching the communion under one kind, imagineth that first sum good devout body, for reverence he had to the Sacrament, thought himself not worthy to receive the cup and so abstained. And then followed another, and so another, & after ano there, and so at length it become, as he says, a general consent.  
Thus he imagineth, only upon ●…is own guess. For there was never any man that so written before him. neither was he able to show nor whence, nor where this custom 〈◊〉 began, nor how far it went abroad. But if any one man begun it first, & so another, why did not the Priests and Bishops than speak against it? Why did they suffer one singular man, only upon a singular phansy to break the general order, that was given by Christ, & observed by general consent through the hole church? ●…fit it had been stayed at the first in one, it had never passed afterward to so many. ●…f it be a wickedness as you say, for one man of his own vain phansy to altar the general order of the whole church than you see, even by Steven Gardiner's confession, that your general consent, whereunto you leanly so much. proceeded at the first only of wickedness: And being so, you remember you have a rule in your own law. Quae à principio malè inchoata fuit institutio, temporis tractu non convalescit, that is, the thing that was nought at the beginning, can not be made good by process of tyme.  
O master doctor, let us say aside all self will and contention and have recourse only unto the truth, that God hath revealed to us in his holy word. For thereby shall you be able to know whether the church do right, or no. And thereby shall you be able to reform her▪ if she happen to do amiss▪ For it is possible the church may err but it is not possible the Scriptures may err. And the Scriptures of God, have authority to reform the church, but I never heard that the church hath authority to reform the Scriptures.  
Thus Christ reform the errors of the church in his time brought in by the Scribes & Pharisees, and said unto them, Scriptum est. Thus S. Paul reformed the Corinthians for misusing the holy communion in his time, and told them. Quod accepi à Domino, hoc tradidi vobis, I delivered you that thing, that I received of the lord. Thus the old father Ireneus, to stay the errors of his time, bade the parties have a recourse to the most ancient churches, from whence religion sprang first. Thus says Tertullian, to redress he errors of his tyme. Hoc contra omnes Haereticos praeiudicat, id esse ve●…um, quodcunque primum id esse adulterum, quodcunque posterius.  
This saying saith the prevaileth against all heretics, that the thing that was first ordained, is to be taken for true, and whatsoever was devised afterward, is to be taken for false.  
Thus says S. Jerome, of the abuses of his tyme. Quae absque testimonio scripturarum, quasi tradita ab Apostolis afferuntur, percutiuntur malleo verbi Dei. The things that are fathered upon the Apostles, & have no testimony of the Scriptures, are beaten down 〈◊〉 the hammer of god's word.  
Thus says S. Cyprian, to stay the schisms and sects of his time. Hinc Schismata or●…tur, quia caput non quaeritur, & ad fontem non reditur, & caelestis magistri praecepta non obseruantur. Hereof springe Schisms and divisions, for that we have no recourse to the first institution, and go not backward to the spring, and keep not the commaunments of the heavenly master.  
Thus says S. Augustin, to reform the errors of his time: N●… audiatur, hoc ego dico, hoc tu dicis: sed haec dicit Dominus. Ibi quaeratur Ecclesia. Let not these words be herded between us, thus say I, or thus say you, but thus says y● Lord. And there let us seek for the church of God.  
Thus says S. Cyprian. Si ad diu●…nae traditionis caput, & originem revertaris, cessat omnis error humanus. If you will return to the head, and beginning of God's ordinance, all errors of man will soon give place.  
Theodosius, the Emperor, pronounceth that they only are to be taken for Catholic, that follow the doctrine that Peter delivered at the first to the church of Rome, and so examined he the matter by the original.  
Wherefore it standeth you now upon, to prove that your private mass, your communion under one kind, your prayers in an unknown tongue, and your Supremacy, was delivered at the first by Peter to the church of Rome, or else to confess, that these things be not Catholic.  
To conclude, like as the errors of the clock be revealed by the constant course of the son, even so the errors of the church are revealed by the everlasting and infallible word of God.  
But to say, as sum of you have said, the church is the only rule of our faith, & whatsoever God says in is word, she can never err, is asmuch as if a man would say: how soever the son go, yet the clock must neds go true. For god's truth is an everlasting truth, & hangs not upon the pleasure or determination of men: but being once true, is true for ever. God open the eyes of our hearts, that we may see it, and rejoice in it, that the truth may deliver us.  
Thus much I thought it good to say to your letters, before my departure hence, not for that I knew precisely they were yours, but only because they bore your name. If you think I have been sum what long, specially your answers being so short, you shall remember, that a little poison requireth often times a great deal of Triale.  
Here once again I conclude as before, putting you in remembrance, that this long I have desired you to bring forth sum sufficient authority, for proof of your party, and yet hitherto can obtain nothing. Which thing I must needs now pronounce, simply and plainly, because it is true, without, if, or, and, you do Conscientia imbecillitatis, because as you know, there is nothing to be brought. All these things considered, if I might be so bold with you. I would say friend lie to you, as S. Augustin says to S. Jerome, Arripe severitatem Christianam, & cane palinodiam.    
18. may. 1560. john. Sarum.   

The copy of a Sermon pronounced by the Bishop of Salisbury at Paul's Cross, the second sunday before Ester in the year of our Lord 1560. whereupon D. Cole first sought occasion to encounter: shortly set forth as near as the author could call it to remembrance without any alteration or addition.  TERTULLIANUS. 
Praeiudicatum est adversus omnes haereses: id esse verum, quodcunque primum: id esse adulterum, quodcunque posterius.  
¶ This is a prejudice against all heresles: that that thing is true, what soever was first: that is corrupt, whatsoever came after.  Concilium Nicenum. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Moors antiqui obtineant.  
THE COPY OF a Sermon pronounced by the Bishop of Salisbury at Paul's Cross the. two. sunday before Ester, in the year of our Lord God. 1560. Whereupon D Cole first sought occasion to encounter: shortly set forth, as near as the author could call it to remembrance without any alteration or addition.  1. Cor. two. 
Ego accepi a domino, quod et tradidi vobis: quoniam Dominus jesus in qua nocte tradebatur accepit panem. etc.  
I have received of the lord, that thing which I also have delivered unto you: that is, that the Lord Jesus in the night that he was betrayed, took bread. etc.  
SAint ●…aule after he was once appointed out by God to be his choose vessel, to carry his name a 'mong all people, having occasion to make his abode for a long time in the City of Corinth, began there to instruct the people, to draw them from the foltes, and errors, that they, and their Fathers had long lived in afore time, and to lead them to the gospel of Christ, which then God of his mercy had newly showed unto the world. And therewithal he delivered unto them the sacrament or holy mystery of Christ's last supper, to be practised and continued amongst them, as a most certain pledge and testimony of the same.  
But after that, through the wickedness of the jews, he was driven to departed thence, and to sail into Syria, the false Prophets. men full of pride, and vain glory, taking occasion at his absence, sought means to discredit what so ever he had taught or done: and caused the people not only to mislike the gospel of Christ, that they had received at saint Paul's hand, but also to missence the sacraments. For as touching the Gospel, they were fallen from it in to sundry great and horrible heresies, concerning the resurrection, and other special points of Chrystes religion. And as touching the sacraments, where as S. Paul had appointed them the holy mysteries of the breaking of Christ's body, and shedding of his blood, that they should all eat and drink together with fear and reverence in remembrance of his death and passion, and so cleave together in brotherly charity, as being all the members of one body, they forgetting the very use and institution thereof, made small account of Christ's death, took each man to himself severally his own supper, despised their poor brethren, rend and divided the church of God and so make the holy sacrament of love and charity, to serve them as an instrument of discord, and dissension,  
Therefore says S. Paul unto them: shall I praise you for thus doing? in this thing surely I may not praise you. For I see your congregations & comen meetings are not to the better, but to the worse.  
For a redress hereof he calleth them back to the first original, & to the institution of Christ from whence they were fallen▪ For I, (says he▪) being amongst you delivered you none other thing than that I had received of the Lord. That thing he thought meetest for you. And therefore with the same aught you also to be contented.  
Thus, when soever any order given by God is broken or abused, the best redress thereof is, to restore it again into the state that it first was in at the beginning.  
Thus when the Temple of god at Jerusalem was so shamfullye difordred by the priests and Levites▪ that it was become a cave of thieves. Christ for reformation thereof, called them back again to the first erection of the temple. Scriptum est: Domus mea Domus orationis vocabitur. It is written (says Christ) in the Scriptures: My house shallbe called the house of prayer. Thus was the temple of God used at the beginning and thus aught it to be used now.  
Thus when Christ was opposed by the Scribes and Pharisees in the case of divorce, whether he thought it lawful for a man to put his wife from him for every light cause, & to marry another, he made them answer by the first institution & ordinance of marriage. A principio non fuit ita. Scriptum est: Erunt duo in carne una. It was not so (says Christ) at the beginning. It is written. They shallbe two in one flesh. Now therefore they are not two, but one flesh. As if he should have said: This is the ordinance of God my father. This may not be broken for your pleasure's sake, but must remain in strength, and last for ever.  
This S. Paul, that the Corinthians might the better understand, that they had unreverently missensed the Lords supper, & be the more willing to redress the same▪ laid Christ's first institution before their eyes, as a true pattern whereby the sooner they might redress it. Looks (aith he) what thing I received of the Lord, the same thing I delivered cuer faithfully unto you. I gave you not any phansy, or devise of mine own, but that thing only that Christ had before delivered me. This rule is infallible. Hereby your doings may best be tried? This, I judge, to be the very true meaning of these words of S. Paul. Now for as much as in this last age of the world, the▪ same holy sacrament or mystery of Christ's last supper hath been likewise stained with diverse foul abuses, & specially for that, notwithstanding it hath pleased almighty God of his great mercy, in these our days to remove away all such deformities, and to restore again the same h●…ly mysteries to the first original: yet there be divers that wilfully remain in ignorance and not only, be unthankful unto almighty God for his great benefits, but also take pleasure in the errors, wherein they have of long time been trained. And that not only the poor & ignorant, but also the rich, & such as should be learned, & know god. I have thought it good therefore, at this time, to stand the longer upon the same words of S. Paul: that we may the more clearly see the first institution of the holy sacrament, & how far in these latter days we have strayed from it. It was to be ●…oyed, for as much ●…s the glorius light of the Gospel of Christ is now so mightily an●… so far spread abroad, that no m●… would lightly miss his way, (as afore in the time of darkness) and perish wilfully.  
But we may remember when the jews were delivered out of Egypt, and had been wonderfully conducted through the redsea, and set at liberty, & were passing quiet lie into the land of promiss, a land flowy●…g with milk and honey: yet we●… there divers weary of their being there, and fain would return again into Egypt to be in bondage, in thraldom and in misery as they had been before.  
We may remember, when the jews were delivered from Idolatry, wherein they and their fathers had long continued, & were brought to the true knowledge & worship of the everliving God of Israel, notwithstanding they were in deed the people of God, yet were there many amongst them that misliked the time, and as it is reported by the Prophet Hieremye, cried 〈◊〉 〈◊〉 him.  
Sermonem, quem locutus es nobis in nomine domini, non audiemus ex te▪ sed facientes faciemus omne verbum quod egreditur ex ore nostro ut facri ficemus reginae coeli, & libemus ei libamina: sicut fecimus nos & patres nostri, reges nostri, & principes nostri in urbibus judae, & in plateis Hierusaleml & saturati sumus panibus & bene nobis erat, & malum non vidimus. That is: We will not hear the word, that thou speakest v●…to us in the name of that lord, but we will do every thing that shall proceed out from our own mouth, as to burn incense to the Queen of Heaven, and to offer up Drink offerings unto her, as both we have done, and our fathers, and our kings & our princes in the city of juda, and in the streets of Jerusalem. For than had we plenty of victuals, and were well, and felt no evil.  
We remember, when the Gospel of Christ was preached by. S. Paul at Ephesus, & the devils mouth was thereby stopped, & all his force and power taken from him, yet there was a great n●…ber that rose up against Paul & violently withstood his doctrine, and cried out with main voyte against him, Magna est diana Ephe siorum. Great is Diana the Goddess of the Ephesians.  
Even so in these days, notwithstanding the comparison may happily seem somewhat od●…ous, where as the holy Communion is restored to the use and form of the primitive church, to the same order that was delivered and appointed by Christ, and after practised by the Apostles, and continued by the holy doctoures and fathers, for the space of five or six hundred years, throughout all the whole Catholic church of Christ without exception, or any one sufficient example to be showed to the contrary, yet are there sum this day that refuse it, and shun it, & unadvisedly. and wilfully run headlong to the Mass: of a good zeal (I hope) but not according unto knowledge. For alas, they understand not what▪ they do, they know not neither the communion, neither the Mass: neither will they hearken, or inquire to come to knowledge. And so in that midst of the light they remain still in darkness.  
Wherefore as I said afore I have thought it needful to intre at somewhat hereof at this time, & have good hope through God's grace so to say forth the whole matter, not with eloquence of words, but with simplicity of the truth, that it may be plain both unto them that have forsaken the mass, for what cause, and how justly they have forsaken it, and also unto them that as yet delight in it, what manner of thing it is that they delight in.  
I know, sum man will say, for as much as the sacrament is a holy thing, the ordinance of Christ, the high mystery of his death, & of our salvation, to remain in the church for ever. Therefore it cannot possibly be abused, & all that we speak this day in this behalf, we speak of malice, and not of truth.  
True it is the sacrament is an holy thing, the ordinance of Christ, the mystery of our salvation: yet is there nothing so good, no ordinance so holy, no mystery so heavenly, but through the folly, & frowardness of man, it may be abused.  
The Serpent that was set up by Moses in the wilderness was an holy thing, for it was a sacrament, & a figure of Christ hanging on the cross: yet was it abused. The Gospel of Christ is an holy thing, yet S. Paul saith to the Philippians, there were sum then that preached it for malice and contention, doing thereby service not unto Jesus christ, whom they professed in their mouth, but unto their own belly. And thus being holy in itself, yet was it shamefully abused.  
And what thing is there s●… holy as the name of God? and yet what thing is there so often taken in vain, or somuch abused?  
But to come near to our purpose, the sacrament of baptism is an holy thing: yet hath it been abused, and that in the church of God: yea, even at the beginning of the church: even when the Apostles of Christ were yet a live, and the blood of christ, as yet fresh & green before their eyes.  
In S. Paul's time there were sum that baptized for the dead: after that, there were sum that baptized such as were already dead: & sprinkled them with water in the name of the father of the son and of the holy ghost, laid their hands over them, & called them by their names, as if they had been alive. Which thing was reproved & forbidden in the council of Carthage.  
Others there were that baptized children before they were born, being as yet in their mother's womb. Which thing is mentioned and reproved by S. Augustin.  
All these as may soon appear, were gre●…t abuses.  
Thus the sacrament of Baptism, not withstanding it were a holy thing yet was abused.  
The sacrament of the breaking of Christ's body, & the shedding of his blood is an heavenly mystery, and an holy thing, yet hath it often times been abused, and that in the Primitive church, when the religion of christ seemed to be in highest perfection.  
In the time of Tertullian, and of S. Cyprian, which was athousand and four hundred years ago, women commonly took the sacrament home with them in their napkins, & laid it up in their chests, and received a portion of it in the morning before other meats.  
This was an abuse of the sacrament, & therefore was it broken. In S. Cyprian'S and S. Augustine's time, young babes, as soon as they were baptized, received the Communion. But that was a great abuse. For by the doctrine of S. Paul, the holy mysteries aught to be given unto none, but only unto such, as be able to understand the meaning thereof, to sudge the lords body, and to declare his death. And therefore now infants, when they be baptized, receive not the Communion. In the time of S. Hierom, sum portion of the holy Communion was sent from the church to the new married man, and to his wife to be received at home.  
This was a disorder of the sacrament, and therefore now is not used. S. Ireneus (saith) that one Marcus a necromanser was wont to enchant the cup of the sacrament of Christ's blood, so that the liquor should seem to increase & multiply, & from a little to grow to a great quantity. This also was an horrible abuse of Christ's holy sacraments.  
some of late time, have received the communion for their purgation to clear themself against sum notorious slander. And then the priest changed the words which commonly be used at the ministration, (and said thus:) Corpus domini nostri jesu Christi sit tibi ad purgationem. Sum others have used to hung the Sacrament, as an Agnus Dei, before their breasts, for a protection against the assaults of the devil, & all other worldly enemies. S. Benet ministered the communion unto a woman that was dead, & it may well be thought that other did so as well as he: For it is forbidden by general consent, in two counsels, th'one held at Antifrodorum the other at Carthage.  
No man can lightly deny but these were great abuses. For Christ appointed not the Sacrament of his last supper that women should bear it home, & keep it in their chests nor that it should be sent home to new married men and women, to be received in several, nor that it should be ministered to babes and infa●…tes, that knew not what it meant: nor that Enchanters or necromancers should thereby avaunt their detestable practices: nor that men should thereby discharge themselves from slander: nor that it should be hanged before men's breasts, and carried about as a shield against the devil, nor that it should be ministered unto dead men or women, & ●…losed up in their mouths, & laid with them in their graves. But that such as bore the name of christ, & trusted to be saved by his blood, should communicate together, & solace themselves in the remembrance of his death.  
This Christ himself hath instructed us▪ do this, he says, in remembrance of me. This is the very true & lawful use of the holy Communion of Christ's body and blood, and all others are abuses.  
We see therefore, that albeit the sacrament be an holy thing, and an heavenly mystery, yet that notwithstanding it may many ways be abused.  
But what need we so many proves in a thing that is so evident. Saint Paul himself see the abuses thereof in his tyme. S. Paul himself, even in the beginning of the Church, within forty years after Christ's death, withnesseth, that even then there were abuses crept into the sacrament, and therefore repro●…eth the Corinthians. And for redress thereof calleth them back to the example & first institution of Christ. That same self thing, (saith he) that I received of the Lord, that I delivered unto you, in such sort as I had received it. Let that be a pattern for you to follow.  
some man, perhaps, will hear reply: notwithstanding the sacrament in itself, either through the wickedness, or through the folly of man, may be, and have benabused, yet neither was there ever, nor can there be any such abuse, in the mass. For it standeth of four special parts, godly doctrine, godly consecration, godly receiving of the sacrament, and godly prayers. In conclusion, it is so heavenly & so godly a thing, that no folly, or wickedness can enter into it.  
These things, good brethren, I know have ben often times spoken out of such places as this is, & stoutly avouched in your hearing. And therefore, after that the mass had been once abolished, by the noble prince of godly memory kind Edward the sixt, & the next prince for that she known none other religion, and thought well of the thing that she had been so long trained in would needs have it put in ure again, through all her dominions, it was forthwith restored, in like manner, in all points, as it had been used before, without any kind of alteration, or change: as I believe, that their very doings therein might stand for proof sufficient, that neither the mass itself, nor any parsel or point thereof, had ever been abused.  
But alas, what if they that most of all other defend the mass, themselves find faults and abuses in the mass? Mark (I pray you) what I say: what if the very maintainers, and proctors of the mass, confess plainly unto the world in their books openly printed, & set abroad, that there have ben, & be abuses & errors in the Mass?  
Albertus Pigghius, the greatest pillar of that part, in a little trea●…ise that he writeth of the Mass, hath these words: Quod si qui abusus in rem sacratissimam, & saluberrimam irrepserunt, ut irrepsisse plerosque non diffitemur, scimus ad quem, & ad quos pertineat eosdem corrigere. That is to say, if there have certain abuses crept into the holy and wholesome thing, that is the Mass, as I grant, there have crept in very many, yet we know, to what man, & men the redress thereof doth appertain. Here Pigg●…ius granteth simply without colour, that diverse abuses have at sundry times privily crept into the Mass. And yet I believe, he was no such enemy to the cause, that he would ever have granted somuch, specially against the same self thing that he defended, unless he had known it perfectly, to be true. It any man doubt of this man Albertus Pigghius, and know not his authority, nor what he was, let him understand that when I speak of him, I speak of all, for this is he, that all the rest have choose to follow as their captain: The greatest learned man, as it is supposed, and as he himself thought, that ●…uer written in the quarrel. He hath found out errors, and abuses, in the mass, and is not abashed openly to confess the same.  
Of these errors I have intended somewhat to entreat at this time, not of all, for that would be an infinite labour, but of so many and so ta●…eforth as the time shall suffer me.  
I will not here enter to speak, either of transubstantiation, either of the real presence, either of the sacrifice, either of the comen sale or utterance, either of the superstitious ceremonies of the Mass, which are for the most part both very vain, and also in manner without number.  
Of these things I am content to disadvantage myself at this time, and bryefly to touch two or three points, as of the latin tongue, wherein commonly the mass hath been used: of the Communion under one kind: of the Canon: of the adoration of the sacrament: and of the private mass. And of these things I intent to speak, although not so largely, and with so many words, as the cause would require: yet, by God's grace, so simply & so truly, that who so will be moved with truth or reason, shall soon perceive there hath been abuses in the Mass. And if there were but one of these abuses in it, yet were it worthy to be spoken of, and to be amended. But if we shall plainly see with our eyes, that all the er, rours, & disorders, beside a great number else, which I willingly pass by, have been in the mass, (O good brethren,) let us not then think, that so many godly men, in these our days, have spokenagainst it without cause.  
First, as touching y● vnknow●…n and strange tongue that hath been used in the Mass, S. Paul's counsel and commandment, is in general, that what so ever is done, or said, in the congregation should so be done and said, that the hearets may have comfort thereby, & yield thanks unto God, and say Amen. But the same saint Paul says, if thou make thy prayer in the congregation with thy spirit, or noise of a strange words, how shall the unlearned man thereunto say Amen? For he knoweth not what thou sayest. For not withstandig thy prayer, perhaps be good, pet hath the other no comfort or profit by it. And therefore (he says)▪ farther, I had liefer utter five words in the congregation with understanding of my meaning, so that the rest may have instruction thereby, then ten thousand words in a strange & known tongue.  
Saint Angustine writing upon the Psalms (saith) thus. Oportet nos humano more, non avicularum ratione cantare, nam & Merulae, & Psipttaci, & Corui docentur sonare quod nesciunt. We must, (saith S. Augustin) in the prayers that we make to god, not chirp like birds, but sing like men. For Popinjoyes, & Ravens, and other birds are taught to sing, they know not what.  
justinian a christian Emperor made a straight constitution, that all Bishops and priests should pronounce the words of the ministration, with open voice, that the people might say. Amen. And to pass by all other authorities and examples in this behalf, before the church grew to corruption, all christian men throughout the world made their common prayers, and had the holy communion in their own comen and known tongue. But in the mass, as it hath been used in this later age of the world, the priest uttereth the holy mysteries in such a language, as neither the people, nor oftentimes himself understandeth the meaning. And thus the death of Christ, and his passion, is set forth in such sort, as the poor people can have no comfort or fruit thereby, nor give thanks unto God, nor say, Amen. Of all that holy supper, and most comfortable ordinance of christ, there was nothing for the simple souls to consider, but only a number of gestures and countenances, and yet neither they, nor the priest knew, what they ment. Think you this was Christ's meaning when he ordained the communion first? Think you that s. Paul received these things of the Lord and delivered the same to the Corinthians? O good brethren, Christ ordained the holy sacrament for our sakes, that we might thereby, remember the mysteries of his death, & know the price of his blood.  
touching the second abuse of the communion under one kind it would be long to say, so much as the place would seem to require. For, besides the Institution of Christ, & the words of S. Paul, which to a christian man may seem sufficient, it was used through out the whole catholic church, six hundred years after Christ's ascension, under both kinds without exception. But in one word, to say, that may be sufficient for a wise man to consider: Gelasius, an old father of the church, and a bishop of Rome, saith that to minister the communion under one kind, is open sacrilege. His words be these: Divisio unius eiusdémque mysterii sine grandi sacrilegio non potest pervenire. I trust I shall need no farther evidence, to prove that the mass, in this part, hath been abused. The third point that I promised to speak of, is the canon, a thing, for many causes, very vain in itself, & so uncertain, that no man can readily tell, on whom to father it. S. Paul says, scio cui credidi, & cer●…us sum. I know whom I have believed, & I am certain, And unto Timothe he saith, permane in his quae didicisti, sciens a quo didiceris. Stand steadfastly in such things as thou hast learned, knowing of whom thou hast learned them. Yet many men, this day, stand to the Canon, as unto the holiest part of all the mass, and know not of whom they have learned it. some say Alexander the first made it: sum say Leo: sum say Gelasius: sum say Gregorius the first: Gregorius (saith) one Scholasticus: sum others say Gregorius the third: But Innocen●…ius tertius, to put the matter quite out of doubt, said plainly, it came from Christ, and from his Apostles. How be it, who soever was the ●…yrste deviser of it, it forceth not. The substance of it, and the meaning is more material▪ & thereof I think it needful to touch sum part in as few words, as I may. For notwithstanding, I have small pleasure in opening such matters, as may seem odious, yet is it behoveful. for every man, to understand, of that thing that was counted so high & holy, what manner a thing it was, and what it contained.  
First the priest in the Cannon, desireth God to bless Christ's body, as though it were not sufficiently blessed alredi. Further (he says) that he offereth and presenteth up Christ unto his father, which is an open blasphemy. For contrariwise, Christ presenteth up us, and maketh us a sweet oblation in the sight of God his father.  
Moreover he desireth God so to accept the body of his son jesus Christ, as he once accepted the sacrifice of Abel, or the oblation of Melchisedech. It is known that Abel offered up of the fruit of his flock a lamb or a sheep: and that Melchisedech offered unto Abraham, and his company, returning from the battle, bread and wine. And think we that Christ the son of God standeth so far in his father's displeasure, that he needeth a mortal, and a miserable man to be his spokesman to procure him favour, or think we that God receiveth the body of his only begotten son non otherwise, than he once received a sheep or a lamb at the hands of Abel? or them Abraham received bread and win of Melch●…sedech? If no? why then maketh the Priest this prayer, in the canon immediately after the con●…ecration, supra quae propitio ac sereno vultu respicere digneris, & accepta habere, sicuti accepta habere dignatus es munera pueri tui justi Abel, & sacrificium patriarchae nostri Abraham, & quod tibi obtulit summus sacerdos tuus Melchisedech. That is to say, look down with merciful countenance, upon these sacrifises, (that is the body of Christ thy son, and the cup his blood) and vouchsafe to receive them as thou sometime vouchsavedst to receive the oblations of thy child Abel the just, and the sacrifice of our patriarch Abraham, and that thing that was offered unto the by thy high priest Melchisedech. Besides this he desireth God that an angel may come & carry Christ's body away into heaven. This is the prayer that he maketh. ●…ube hec perferri per manus sancti angeli tui in sublime altar tuum▪ what a fable is this that christ should be born upon an angel, & so carried up away intoheven? I would not stand so long upon these follies, if force drove me not thereunto.  
Therefore I leave to speak farther of the Canon, giving you occasion, by these few things, the better to better to i●…dge of the rest.  
The fourth matter, that remaineth to be touched, is that adoration, a great matter full of danger, and full of jeopardy, and so much the more dangerous, for that it is an honou●… benlonging only unto God, and yet without any warrant of God's word. Christ that best known what aught to be done here in, when he ordained, and delivered the sacrament of his body and blood, gave no commandment that any man should fall down to it, or worship it. S. Paul that took the sacrament at Christ's hand, and as he had taken it, delivered it to the Corinthians, never willed adoration, or godly honour to be given unto it. The old doctors, & holy fathers of the church, s. Cyprian, S. Chrisostom, s▪ Ambrose, S. Hierom, s. Augustin, & others, that received the sacrament, at the Apostles hands, and as it may be thought, continued the same in such sort, as they had received it, never make mention, in any of all their books of adouring, or worshipping of the sacrament. It is a very new devise, and as it is well known, came but lately into the church. About three hundred years past, Honorius being then Bishop of Rome, commanded the sacrament to be lifted up, & the people, reverently, to bow down to it▪  
After him, Urbanus, the fourth appointed a holy day of Corpus Christi, and granted out large pardons to the keepers of it, that the people should with better will resort to the church, and keep it holy. This is the greatest ●…ntiquity of the whole matter, about t●…re hundred years ago, it was fir●…e found out, and put in prac●…ise. But Christ, and his Apostles, the ho●…y fathers in the primitive c●…urche, the doctors that followed them, and other learned and godly men, what soever for the space of. M. cc. years after Christ, never herded of it.  
Once again I say, for the space of M. cc. years, after Christ's ascension into heaven, this worshipping of the sacrament was never known, or practised, in any place within the whole catholic church of Christ throughout the whole world. But after it was once received & put in use, and the people began to worship the sacrament, with godly honour, the learned men, & school doctors, that then were, saw it could not stand without great danger, & confessed that the ignorant sort, thereby, might soon be led into idolatry. Mark I beseech you, what I say, for I know, unto sum men it seemeth not possible, that there may be any kind of danger, in worshipping the sacrament of Christ's body. And therefore, sum have alleged Saint Augustius words in this behalf: Nemo manducat nisi prius adoret, No money eateth Christ's body, but first he doth worship it. And again, Non peccamus adorando, sed mag●…s p●…caremus non adorando.  
〈◊〉 offend not, in worshipping the flesh of Christ, but 〈◊〉 we should offence, if we should not worship it. But in deed, the school doctors, and learned men saw, there might be danger in worshipping the sacrament, and therefore gave warning of it.  
Io●…n Duns, and william Durand say thus, if there remained the substance of bread, after consecration, the people would thereof take occasion of Idolatry, and in stead of Christ's body, would give godly worship unto the bread. And therefore, they thought it best to remove away the bread▪ and to bring in transubstantiation a word ne●…ly devised▪ & never once herd, or spoken of, before the council of Laterane, held at Rome, in the year of our Lord. M. ccxv. But the old doctors, & fathers, which first planted the church, and to whom more credit is to be given, write plainly, that in the sacrament, after consecration, there remaineth still, very bread, & wine in nature, and substance as before. And to allege one or two in stead of many, Saint Augustine (sayeth) in a sermon ad infants. Quod videtis in m●…nsa, panis est. That thing that you see, upon the table, is bread. Gelasius also saith; in like sort. Non desinit esse substantia panis, vel natura vini: sed manē●… in suae proprietate naturae. It leaveth not to be the substance of bread, or the nature of wine, but they remain, in the property of their own nature.  
Theodoretus, and old doctor of the church, likewise says: Christus easy mbola, quae videntur, cor. poris & sanguinis sui appelatione honoravit, non naturam transmutans, sed naturae adiiciens gratiam. Christ (says) Theodoretus honoted the bread a●…d wine, which we see, with the names of his body and blood: not changing the nature thereof, but unto the same nature joining his grace. I know not▪ what may be more clearly 〈◊〉. Saint Augustin saith, it is bread: Gelasius says, it leaveth not to be the substance, & nature of bread, and wine: Theodoretus saith, Christ honoured the bread and wine, with the natures of his body, and blood▪ but yet changed not their nature▪ Thus, the old godly bishops, and fathers of the church, acknowledge, and affirm that bread remaineth in the sacrament, after consecration. But Duns, and Durand, and sum others of the young fathers, and doctors say, if the people worship the sacrament, and bread remain, then must they needs be, in great danger of idolatry. Wherefore we may well conclude of them both, for as much as it is clear, by the old doctors the bread remains, that the people resorting to the mass, and ther●… worshipping the sacrament, must needs be in danger of idolatry. Fartherthey say, Idolatry may be done to the sacrament, if a man happen to worship the accidents of the bread, (that is to say,) the whiteness, or roundness or other such outward fourmes, or shows of bread, as he seethe with his eye, and give the honour unto in that stead of Christ's body. O miserable people, that thus is lead, to worship they know not what. For alas, how many of them understandeth these distinc●…ions, or care for them? how many of them understand after what sort accidentia may be sine subiecto? or how whiteness is founded in the sacrament, or what is the difference, between substantia and accidens? Or what priest, when he went to mass, ever taught the people to know these things, & to avoid the danger? Undoubtedlye, I could never yet perceive, by any reading, either of the scriptures, or else of other profane writings, but that the people of all ages hath ever more been readier, to receive idolatry, then to learn the distinctions, and quiddities of Logic or philosophy.  
Thus we see, even by the confession of Duns & Durand, & other their own doctors, that he that goeth to the mass, & worshippeth the sacrament, onlese he be learned, and take good heed, may soon commit idolatry. The doctrine of itself is new: the profit of it such, as the church of god for the space of twelve hundred years, was well able to be without it. The jeopardy of it, great and horrible, & scarcely, possible, to be avoided. I speak not these things (good brethren) to th'intentintent to spoil christ of the honour, that is due unto him. I know, and confess, that Christ's blessed body is most worthy of all honour. I know 〈◊〉 the flesh of the son of God, is not therefore the less honourable, because it is now become glorious, and sitteth in heaven, at the right hand of God his father. The body of Christ, sitting above all heavens, is worshipped of us, being here beneath in earth. Therefore the priest at the Communion, before he enter into the holy mysteries, giveth warning unto the people, to mount up with their minds into heaven, and crieth unto them, Sursum corda: Lift up your hearts, according to the doctrine of s. Paul. 
os. 3.  Si una surrexistis cum Christo, ea quae sursum sunt quaerite, ubi Christus est sedens ad dexteram patris. If you be risen again with christ, seek for those things, that be above, where as Christ is, sitting at the right hand of his father. And again: Nostra 〈◊〉 est in coelis, 
bili. 3.  unde salvatorem expectamus. Our conversation, or dwelling is in heaven: from whence we look for our 〈◊〉.  
Therefore S. Augustine speak the words that I before alleged. Nemo manducat nisi prius adoret: Not man eateth Chrystes flesh, but first he doth worship it. The eating thereof, & the worshipping must join together. But where we eat it, there must we worship it? Therefore must we worship it sitting in heaven. So saith the old doctor, & father, s. Chrisostom. Vbi cadaver, ibi aquilae, Cadaver, do mini corpus est: Aquillas autem nos appellat: ut ostendat, oportere illum ad alta contendere, qui ad hoc corpus accedit. Aquilarum enim non graculorum est haec mensa. That is to say. Where soever is the carcase, there be the Eagles: The carcase is Christ's body: us he calleth the eagles: to declare, that, whosoever will, approach near to that body must get a loft. For this is a banquet for Eagles, that soar a high, not for jays, that keep the ground. Christ's body is in heaven. Thither therefore must we direct our hearts: there must we feed: there must we refrcshe ourself: & there must we worship it.  
So saith, S. Jerome. Ascendamus cum eo in caenaculum magnum 
Ad Hebidiam.  stratum: ibi accipiamus ab eo sursum calicem novi testamenti: Let us get up, saith S Hierom with him, into the great dyninge chamber, that is already prepared, and there let us receive of him above, the cup of the new testament.  
So saith saint Ambrose. Non super terram, nec in terra, nec secundum 
In Lucan Ca 2. 4.  terram te quaerere debemus, si volumus invenire. We may not leek for thee, neither upon the earth, nor in that earth, nor about the earth, if we list to found yt. And to conclude so saith Eusebius Emissemus.  
Exaltata ment adora corpus Dei tui. That is, lifting up thy mind unto heaven there worship and adour the body of thy God.  
Thus did the old Catholic father's worship the body of Christ. Thus may we also worship it safely, and without peril.  
But to give God's honour to the sacrament is a thing both lately brought into the church, unknown & strange, to the ancient doctors, and as the schoolmen, and the greatest maintainers of it, have themselves confessed, an occasion of idolatry, and full of danger.  
For what if the priest happen not to consecrated? what if he leave out of the words of consecration, & never speak them? as it is known, that sum priests have done many years together. Or what if the priest have no intention or mind to consecrated? what case standeth the poor people them in? Or what thing is it that they worship? Chrystes body cannot be there without consecration: Consecration there can be none as they themselves have taught, if there miss either pronunciation, an utterance of the words, or else purpose to consecrated & intenton. And how can the people know, with what intention or mind the priest goth to the mass? Or whether he hath duly pronounced the words? Or whether he hath consecrated or no? And knowing none of these things, which in very deed is not possible for them to know, how can they be well assured, that it is the body of Christ that the priest holdeth up? & whereunto they fall down, & give godly honour? Thus, by their own learning, the people must needs stand still in doubt, & never know certenli what they worship? O good people, think not that I imagine these things of myself. Our own adversaries, that stand against us in this cause, even, the famoust, and best learned of them all, have seen, and written, and confessed the same.  
Alexander, a Bishop of Rome, writing upon the master of the sentences, taketh up the matter on this sort: for as much as the priests purpose, & his privy 〈◊〉 about the consecration, cannot be known, that therefore no man aught to worship the sacrament, when it is held up, but with this condition, si ille consecraverit. That is, If the Priest hath consecrated.  
That is to say, when you see ye●…acrament lifted up, you must say, or think thus with yourself. If this priesthath consecrated, thendo I worship ship it: If he hath not consecrated, them do I not worship it. This says Alexander a Bishop of Rome.  
But Thomas of Aquine, leaveth the matter a little more at large▪ He says. Ista conditio non semper actu requiritur: satis est habere habitum. That is to say: It shall not be needful at every time, to say or to think thus, whensoever you kneel down to worship: but it shallbe sufficient if you have a certain readiness, in your mind to say or to think so. Yet Holcot, writing likewise upon the master of the sentences, says thus: Laicus adorat hostiam non consecratam: ista fides sufficit illi ad saluationem: tamen est erronea. The lay man, says he, as it may sometimes happen, worshippeth a wafer that is not consecrated. This faith is sufficient unto him to his salvation, and yet is it a false faith, and erroneous. And farther he concludeth in this sort. Homo potest mereri per fidem erroneam, etiansi contingat, ut adoret diabolum. By these words, we may see, such as will not content, themselves to be ordered by God's wisdom, how dangerously they run headlong at the last.  
Holcot was not the worst learned man amongst them. Yet to uphold the error, that he had once taken in hand to defend, he was driven to confe●…se that a man may meed at God's hand by an erroneous and false faith, yea although he worship the devil.  
This is the certē●…y of the doctrine that the people of God of long time hath been led in. In the highest & heavenliest point of religion, that is in the worshipping of God, they themselves know not what they do:  
It is true, of them, that christ says to the woman of Samaria, you worship you know not what.  
Alas▪ is this the honour that is due to Christ? Is this the worshipping of God in spirit & truth? Is this the seeking of Christ inheaven? But sum man will say, these be 〈◊〉 and light matters and prove nothing. Such reports, I know are given abroad, of all that is preached and taught this day, that what soever is spoken by any of us, is light, and childish, and not worth the hearing. But the reporters hereof are they, to whom the authority of the old doctors, the authority of the primitive Church, the authority of the scriptures, the authority of Christ himself seemeth light, & not greatly worth the hearing.  
Loath I am here to rip up, & to open unto you the high mysteries, & secrets of their learning, & the force & strength of their reasons. Yet at this time the importunity of them forceth me so to do: that after you have once taken aswell sum taste of their arguments, as you have of ours: you may the better, and more indifferently, judge of both. And let not them, that privily and untrue find fault with our reasons, be aggrieved, if they hear openly, and truly, somewhat of their own. And first to begin with the head: mark you well and weigh this argument. God made two lights in heaven, the greater light to rule the day, the less light to rule the night: Ergo, there be two powers to rule the world, the Pope, that resembleth the son, and the Emperor that is far less than he, and is likened unto the moon. And how much the Emperor is less, the gloze declareth by Mathematical computation, saying that the earth is seven tymeg greater than the moon, and the son. viii. times greater than the earth: So followeth it, that the Pope's dignity is six and fifty times greater than the dignity of Th  emperour. 
De Maiori. & obed. ca 〈◊〉 & in glos. ibidem.  This is an argument of there's used by Innocentius tertius unto the Emperor of Constantivople. In principio creavit Deus coelum & terram, non in prineipiis. God created heaven and earth, in the beginning, as in one, not in that beginnings, as in many. Ergo the Pope hath the sovereignty over all kings and Princes. This is an argument of theirs used by Pope Bonifacius the. viii. Extra de maioritate & obedientia: unam sanctam. Cum transierit ad Dominum tolletur velamen. That is, when the infidel shall come to Christ, the veil of darkness shallbe taken from his heart. Ergo, he that becumeth a priest, must shave his crown. This is an argument of theirs, to be found in Isidorus. There is but one o●…ly God: Ergo, all nations, throughout the world, must pray●… to him in one tongue. This is an argument of theirs, made by Gerson sometime chancellor of Parise.  
Ecce duo gladii hic: Behold here be two sword: Ergo, the Bishop of Rome hath power of both sweardes, both spiritual and temporal. This is an argument of there's used by Bonifatius, ye.. viii. Extra de maioritate, & obedientia, as above. The Bishop of Rome granteth out pardons, Ergo, there must needs be a Purgatory. This is an argument of there's used by john Fisher Bishop of Rochester. Euntes docete omnes gentes: Go & teach all nations. And again: Quam speciosi pedes euangelizanr●…um 
Esa. 52.  pacem, euangelizantium bona. O, how beautiful be the feet, of them that preach peace, of them that preach good things. And again▪ Calciati 
E●…e. 6.  pedes in preparationem Euangelii pacis. Having your feet shod to the preparation of the Gospel of peace. Ergo, the Bishop must wear purple sandales. Aspergam super vos aquam mundam. I will sprincleupon you clean water. Ergo, the priest must sprinkel the people with holy water. Sine me nihil potestis facere Without me you can do nothing: Ergo, the Bishop only must consecrated the church, & no man else. All these, with a number more of the like, be their arguments, used by William Durand in his Rationali divinorum. But let us come near, & see the arguments. Whereupon the Mass is built, Nolite sanctum dare canibus. give not holy things to dogs. Ergo, the priest at Mass, & other where, may no●… speak to the people, but in a stra●…g tongue. The title of Christ's death, was written upon the cross, in Greek, Hebrew, & Latin. Ergo, all comen prayers in the church, must be used in one of the same tongues, that is, either in Greek, or in Hebrew, or in Latin. These arguments have been used by many, devised first, as may he thought by Master Eckius.  
Christ was buried in a shroud of linen clot. Ergo, the corpor●…ll must be made of fine linen. This argu meant may be found in Sylvester.  
Many of the lay people have the palsy, & many have long beards. Ergo, they must all receive the communion under one kind. This is a comen argument, used in manner, by all them that have written in this behalf. Petra erat Christus. Christ was the rock. Ergo, the altar must be made of stone. Domini est terra & plenitudo eius. The earth is the Lords and the fullness thereof. And veritas tua in circuitu tno. Thy truth is in thy compass. The money for which judas sold Christ was round. Ergo, the host or the sacramental bread must be round. Calix aureus Babylon in manu mea. Babylon is a cup of gold in my hand, saith the Lord Ergo, the chalice must be of silver or gold. This is an argument of there's used by M. William Durand. When Virgil says, C●… faciam vitula, he useth facere, for sacrificare. That is, he useth this word doing, for this word sacrificing. Ergo, when Christ said to his disciples, Hoc facite in me●… memoriam, Do this in remembrance of me, he meant sacrifice this in the remembrance of me. This argument is fashioned out by M. Clitovey.  
And to be short, the Angel looked into the grave: Ergo, the priest must take of the paten, and look into the Chalice. Pilate washed his hands before the people. Ergo, the priest must likewise wash his hands, when he is at Mass. judas kissed Christ: Ergo, the yriest must kiss the altar. The thief, on the cross, repented himself of his wicked life: Ergo, the priest, at mass, must fetch a sigh, & knock his breast. These, and other like be their reasons. And who so listeth to see them, may find them, & other more, as good as these in William Durand. Now, good people, judge you in your conscience indifferently, us both, whether of us, bringeth you the better & sounder arguments. We bring you nothing but Gods holy word, which is a sure rock to build upon, and will never fleet, or shrink. And therefore, are we able truly to say with saint Paul: Quod accepimus à Domino, hoc tradidimus vobis. We have delivered unto you, the same things, that we have received, of the Lord.  
For concerning the last matter, that I promised to touch, it cannot be denied, by any man, be he never so wilful, but Christ in his last supper ordained a communion, & showed no manner token of a private Mass, as may plainly appear, both by the words that he spoke, and also by the order of his doings. For he took the bread, broke it, divided it, and gave it to his disciples: and said. Drink you all hereof, not unto one alone, but unto the whole. He said farther, by way of charge do this: That is to say: Practise this that I have here done, and that in such form and sort, as you have seen me do it.  
S. Paul likewise, when he saw▪ that the use of the sacrament was grown to disorder, that every man took his own supper privately to himself, & that thereby, both the holy communion, and also brotherly love, and unity was despised, as it hath been, in the west part of the church, now a great meany of years, in this latter time: he called them back again, to the beginning thereof, & to the institution of Christ: as giving them thereby to understand, that the sacrament cannot be better used, than Christ himself used it. This he says. Cum conveneritis in unum locum, non potestis dominicam caenam manducare: unusquisque enim praesumit caenam suam: when you resort together into one place, you cannot eat the lord's supper: For every one of you eateth his own supper afore hand. Therefore he saith unto them, Alter alterum expectate: Tarry you & wait, one for an other: & so receive the holy communion altogether. For this is it▪ that I delivered unto you, and the same self thing, I received of the Lord.  
Here have I briefly showed, the disorder of the private mass, by the first institution of the sacrament, and by the commandment, and authority of S. Paul. Now will I, by God's grace, also declare, and open the same, by the examples, and whole practice of the primitive church, and by the ancient D●…ctours, and other learned fathers, that followed after the Apostles time, for the space of six hundred years, or more. And I trust, you shall clearly see, that for so long time, there was no private mass, in the catholic Church of Christ, in any country or cost, through out the world.  
For all the writers, that were within the compass of that time, have left behind them witness sufficient of a Communion: but not one of them all could ever tell us, of any private mass. Clemens, who, as they say, was scholar to Saint Peter, writeth thus in an epistle to S. James. Tot in altar holocausta offerantur quot populo sufficere debeant. Let there be so many hosts offered upon the altar, as may be sufficient, for the people to receive.  
Dionysius an ancient writer, and as sum have thought, disciple unto S. Paul, (although the contrary may appear, plainly by his own words) in a little book, that he hath made of the whole order of the church in his time, setting forth the manner of the Lords supper, writeth thus: Tum sacerdos ad sacram communionem, & ipse convertitur, & reliquos, ut unà comunicent hortatur. That is: the priest both turneth himself to the Communion, & also exhorteth the rest to communicate, and receive with him. And farther he says: sumpta demum atque omnibus tradita communione divina, gratias referens, finem misteriis imponit. That is, The priest, when he hath received himself, & delivered the holy communion to all the people, giveth God thanks, & maketh an end of the mysteries. Hitherto we find plain tokens of a communion: But not one word of the private Mass.  
justinus martyr, in his apology, or defence of the Christian faith, showeth in what sort the lords supper was used in his tyme. Diaconus (says he) hortatur populum, ut illorum, quae proposita sunt, velint esse participes. That is, the deacon exhorteth the people, that they will be partakers, of those things, that be laid forth before them. Farther he says. Diaconi distribuunt, ad participandum praesentium, unicuique, ex consecrato pane, & vino & aqua, illis vero, qui non adsunt, deferunt domum: That is, the deacons deliver of the consecrated bread and wine & water, to every one that is there present. And if there be any away they carry it home to them Here also we find a communion, but no private mass.  
S. Ambrose rebuketh his people, that were then grown negligent, in reciving the lords supper, & used to excuse the matter, for that they thought themselves not worthy. Si non es dignus quotidiè, ergo nec semel dignus es in toto anno.  
If thou be not worthy, says s. Ambrose, every day, than art thou not worthy once in a year.  
And again, the same S. Ambrose expounding these words of S. Paul: Alius alium expectate, writeth thus. Expectandum dicit, ut multorum oblatio simul celebret, & omnibus ministretur. That is, he commandeth them, to tarry one for an other, that the oblation of many may be celebrated, or done together, and so be ministered unto them al. These words also saver altogether of a Communion, and nothing of a private Mass.  
Saint Hierom, S. Augustyn, & the ecclesiastical history, witnesseth, that until that time commonly every where (but specially in Rome) the people used to communicate every day. Leo wrytig unto Dioscorus, the Bishop of Alexandria, gave him this advise, that where the church was so little, that it was not able to receive all the whole people to communicate altogether: them the priest should minister two or three communions in one day: that as the people came in & had once filled the church, so they should receive the communion, and afterward give place to others.  
S. Hierom, writing upon the xi. chapter, of the first to the Corinthians, hath these words. Caena dominica omnibus debe●… esse communis, quia ille omnibus discipulis suis qui aderant, aequaliter tradidit sacramenta. That is▪ the supper of the Lord must be comen to all the people. For Christ gave his sacraments to all his disciples, that were present. I leave out other authorities for shortness sake, for it would be to long, to say as much herein, as might be said. All these holy doctors, & godly fathers give us most perfit evidence of a communion, without mention making of any private Mass.  
Thus the catholic church of Christ used the holy communion at the beginning. And even thus, the most part of Christian people, throughout the whole world, the judians, the Mauritanians, the Egyptians, the Persians, the Arabians, the Armenians, the Gre●…anst and as many as bear the name of Christ, hath kept, and continued the same, amongst themselves, from the first time they received the Gospel, until this day: And never received, or used the Private Mass.  
But what better witness may we use in this behalf, them the very mass book itself. which is the rule and direction of the mass. If the mass book itself bear witness against the private mass, than I trust our cause shall appear somewhat better, than it hath been taken heretofore.  
first by the way, before I enter near into the matter, the prayers that be used in the Mass be comen, aswell to the people, as to the priest. The priest says. Oremus, let us pray. And so goeth forth in his collect. And at the end thereof, the whole people by the mass book, are taught to say, Amen. The priest says, the Lord be with you, the people, by the mass book: is taught to answer, And with thy spirit. The priest says, lift up your hearts the people, by the Mass book should answer, we lift them up to the Lord? The priest turneth him to the people, & says: Orate prome fratres & sorores. Pray for me brothers, & sisters. And, by the very order of the mass book, the people should know what he says, and at his request should pray for him. Herby we see, that what soever praters be used about the ministration of the sacrament, aught to be the comen requests of all the people. Therefore says justinus, an old godly father, & a holy martyr: Vbi gratias egit praepositus, universus populus acclamat. Amen. That is, when the priest hath given thanks, the whole people say, Amen. And Chrisostom likewise says. Ne mireris, si populus in mysteriis nostris, cum sacerdote colloquatur. Marvel not saith Chrisostom, though the people and the priest, in our mysteries, talk together. For in the comen prayers, that be used about the ministration, the priest and the people both in voice & heart should join together. And when the priest hath once done the consecration, & the people should, at his hand receive the communion, the Mass book itself, biddeth him to break the bread in three parts. And thereof have idle heads, of late limb, fancied out many mystical follies: as though one part thereof were offered for them that be in heaven, the other for than, that they say, be in purgatory: The third for them that be alive. These be fantasies, and very follies, wout any ground, either of the holy scriptures, or of the doctors, or of the old catholic church. But in very deed, the breaking and dividing of the bread is a remainent of the true, and the old communion, that was in use in the time of the doctoures of the church, and of the holy catholic fathers. For to that end, the bread is broken, that it may be divided among the people. And therefore, the supper of the Lord is called, Fractio panis, that is the breaking of bread. Moreover thee, priest, by the Mass book, is taught to say. Accipite, edite. Take you, eat you. And, habete vinculum charitatis, v●… apti sitis sacrosanctis myster●…s. That is, have you the bond of charity, that you may be meet for the holy mysteries. And to whom shall we think the priest speaketh these words? It were to vain a thing for him in the open congregation, to speak to himself, and specially in the plural number. Yet were it a great deal more vain for him, to speak the same words to the bread and wine, and to say v●…to them: Take you, eat you, or have you the band of charity, that you may be meet for the holy mysteries. Therefore it is evident, that these words should be spoken to the people. And that in such sort, as they might well understand them, and prepare themself to the communion.  
And to conclude, the priest by his own Mass book, is bidden to say these words immediately after the. Agnus Dei. Hec sacro sancta commixtio, & consecratio corporis, & sanguinis domini nostri jesu Christi, fiat mihi & omnibus sumentibus, salus mentis, & corporis. That is to say, this commi●…tion and consecration, of the body and blood of our Lord Jesus Christ, be unto me, and to all that receive it, health of body & soul Thus in the mass book itself, which as I said afore, is the very rule and direction of the Mass, if it were used accordingly, we find a Communion for the whole congregation to retain together, & no private mass. Perhaps there may be sum that will say, we grant these things be spoken of the communion in the old doctors: but there be as many things or 〈◊〉 spoken by them of the private mass, and all that you dissemble and pass by. I know, such replies have been made by diverse. But, good brethren, I will make it plain unto you thorough god's grace, by the most ancient writers, that were in, and after, the Apostles time, and by the order of the first & primitive church, that then there could be no private mass, and that who so would not communicate with the priest, was then commanded out of the congregation. In the canons of the Apostles, there is a decree made, against all such, as would be present at the communion, and yet not receive the sacrament. The words be these: Fideles qui in ecclesiam ingrediuntur, & scripturas audiunt, et communionem sanctam non recipiunt, tanquam ecclesiasticae pacis perturbatores, à communione arceantur. That is: such christian men, as come to the church, and hear the scriptures, and receive not the holy communion, let them be excommunicated, as men that disquiet the whole Church.  
Calixtus, a Bishop of Rome, not long after the Apostles time, giveth out the like commandment in the same behalf: His words be these. Peracta consecratione, omnes communicent, qui noluerint career ecclesiasticis liminibus, sic enim Apostoli statuerunt, & sancta Romana tenet ecclesia. That is: when the consecration is done, let every man receive the communion, unless he will be put of from the entry of the church. For this thing have the Apostles ordained, & the holy church of Rome continueth the same. S. Chrisostom, upon the epistle of S. Paul to the Ephesians, sharply rebuketh the people, for refraining the holy Communion. Thus he says. Nones dignus communione: ergo nec precibus: Qua ratione preco dicit abite: tu vero imprudenter perstas. Thou will't say (says s. Chrisostome) that thou art not worthy to receive the Communion. Then art thou not worthy to be present at the comen prayers. The deacon says unto you, that will not communicate, get you hence: and yet thou like an impudent man standest stil.  
S Gregory, in his dialogues, showed the manner of the Communion in his time, to the like purpose. Diaconus clamat, si quis non communicate, exeat, & locum cedat alteri. The deacon, says S. Gregory, speaketh out a loud. Who so will not communicate, let him depart away and give place to others. This was the order of the old tyme. The Deacon gave warning to the people. Exeunto catechumeni: Exeunto paenitentes. Let such, as be young novices in that says, go forth, let such as are in their penance go forth. That they that might not communicate with the rest, should depart from the church, & not be present at the communion. And this order continued still, until the time of S. Gregory. which was six hundred years after Christ. Who was there then that consecrated the bread & wine, and received altogether, to himself alone? where then was the private mass? where then was the single Communion all this while?  
Yet are there sum, that whisper in corners, that the mass is ablessed, & a catholic thing, and that the holy Communion, which now god of his great mercy hath restored to us, is wicked, and schismatical, & therefore they murmur against it, therefore they refrain it, & will not, come to it.  
O merciful God, who would think, there could be so much wilfulness in the heart of man? O Gregory? O Augustine? O Jerome? O Chrisostome? O Leo? O Dionyse? O Anacletus? O sixtus? O Paul? O Christ? If we be deceived herein, you are they that have deceived us. You have taught us these sci●…nes, & divisions, you have taught us these heresies.  
Thus you ordered the holy communion in your time, the same w●… received at your hand, and have faithfully delivered it unto the people. And that you may the more marvel, at the wilfulness of such men, they stand this day against so many old fathers, so many doctoures, so many examples of the primitive church, so manifest, and so plain words of the holy scriptures, & yet have they herein, not one father, not one doctor, not one allowed example of the primitive church to make for them. And when I say, not one, I speak not this in vehemency of spirit, or heat of talk, but even, as before God, by the way of simplicity and truth, jest any of you should, happily, be deceived, and think, there is more weight in the other side, then, in conclusion, there shallbe found. And therefore once again I say: of all the words of the holy scriptures: of all the examples of the primitive church: of all the old fathers: of all the ancient doctors: in these causes they have not one.  
Here the matter itself, that I have now in hand, putteth me in remembrance of certain things that I uttered unto you, to the same purpose, at my last being in this place. I remember, I laid out then here before you, a number of things that are now in contronersie●…, whereunto our adversaries will not yield. And I said, perhaps boldly, as it might then seem to sum man. But as I myself, and the learned of our adversaries themselves do well know, sincerely and truly, that none of all them, that this day stand against us, are able, or shall ever be able to prove against us, any one of all those points, either by the scriptures, or by example of that primitive church, or by the old doctors, or by the ancient general councils.  
Since that time, it hath been reported in places, that I spoke then, more than I was able to justify and make good. howbeit, these reports were only made in corners, and therefore aught the less to trouble me. But if, my sayings had been so weak, & might so easily have been reproved: I marvel that the parties never yet came to the light, to take the advantage.  
For my promise was, and that openly, here before you all. That if any man were able, to prove the contrary, I would yield, and subscribe to him. And he should departed with the victory. Loath I am to trouble you, with rehearsal of such things, as I have spoken afore, and yet, because the case so requireth, I shall desire you that have already heard me, to bear the more with me in this behalf. Better it were, to trouble your ears with twice hearing of one thing, then to betray the truth of God.  
The words, that I then spoke, as near as I can call them to mind, were these. If any learned man of all our adversaries, or if all the learned men that be alive be able to bring, any one sufficient sentence, out of any old catholic doctor, or father: Or out of any old general counsel: Or out of the holy scriptures of God: Or any one example of the primitive Church, whereby it may be clearly & plainly proved, that there was any private mass in the whole world at that time, for the space of six hundred years after Christ: Or that there was then any Communion ministered unto the people under one kind: Or that, the people had th●…r comen prayers then in a strange tongue, that they understood not: Or that, the Bishop of Rome was then called, an universal Bishop, or the head of the universal church: Or that, the people was then taught to believe that Christ's body is really, substantially, corporally, carnally or naturally in the sacrament: Or that, his body is or may be in a thousand places, or more, at one time: Or that, the priest did then hold up the sacrament over his head: Or that, the people did then fall down and worship it with godly honour: Or that, the sacrament was then, or now ought, to be hanged up under a canopy: Or that, in the Sacrament after the words of consecration there remains only the accidents and shows without the substance of bread and wine: Or that the priest then divided the Sacrament in three parts and afterward received himself all alone: Or y●, wh●… so ever had said the sacrament is a figure, a pledge, a token, or a remembrance of Christ's body, had therefore been judged for an heretic: Or that, it was lawful then, to have. thirty. xx. xv. x. or u Masses said in one Church, in one day: Or that Images were then set up in the churches, to the intent the people might worship them: Or that the lay people was then, forbidden, to read the word of God in their own tongue. If any man alive were able to prove, any of these articles, by any one clear, or plain clause, or sentence, either of the scriptures: or of the old doctors: or of any old general Counsel: or by any example of the primitive chuech: I promised then that I would give over and subscribe unto him.  
These words are the very like I remember I spoke here openly before you all. And these be the things, that sum men say I have spoken, and cannot justify. But I for my part, will not only, not call in, any thing that I then said, (being well assured of the truth therein) but also, will say more matter to the same. That if they, that seek occasion, have any thing to the contrary, they may have the larger scope to reply againstme.  
Wherefore, beside all that I have said already, I will say farther, and yet nothing so much, as might be said. If any one of all our adversaries, be able clearly and plainly to prove, by such authority of the scriptures, the old doctoures, & councils, as I said before, that it was then lawful, for the priest, to pronounce the words, of consecration closely, and in silence to himself: Or that, the priest had th●… authority, to offer up Christ unto his father: Or to, communicate & receive the sacrament for an other, as they do: Or to apply the virtue of Christ's, death and passion, to any man by the mean of the mass: Or, that, it was then thought a sound doctrine, to teach the people, that the mass ex opere operato: That is, even for that it is said, & done, is able to remove any part of our sin: Or that then any Christian man ealied the sacrament his Lord and God: Or that, the people was then taught to believe, that the body of Christ remaineth in the sacrament as long as the accidents of the bread remain there without cortuption: Or that, a mouse, or any other worm, or best may eat the body of Christ: (for so sum of our adversaries have said and taught) Or that, when Christ said. Hoc est corpus meum. This word, Hoc, pointeth not the bread, but Individuum vagum, as sum of them say: Or that, the accidens, or forms, or shows, or bread and wine, be the sacraments of Christ's body and blo●…de, & not rather the very bread and wine itself: Or y●, the sacrament is a sign or token of the body of Christ the lieth hidden underneath it: Or that ignorance is the mother and cause of true denotion, and obedience: These be the highest mysteries, and greatest keys of their religion, & without them, their doctrine can never be maintained and stand up right. If any one, of all our adversaries, be able to avouch any one of all these articles, by any such sufficient authority of scriptures, doctors, or Councils, as I have required as I said before, so say I now again, I am content to yield unto him and to subscribe. But I am well assured, they shall never be able, truly to allege one sentence. And because I know it, therefore I speak it, jest you happily should be deceyned.  
All this notwithstanding you have ehearde men, in times passed, allege unto you councils, doctors, antiquities, successions, and long continuance of time, to the contrary. And an easy matter it was so to do, specially before them, that lack either leisure, or judgement to examine their proofs. On a time Mithridates the king of Pontus laid siege to Cizicum, a town joined in friendship to the City of Rome. Which thing the Romans hearing, made out a gentleman of theirs, named Lucullus, to raise the siege, After that Lucullus was within the sight of that town, & showed himself with his company, upon the side of an hill, thence to give courage to the Citizens within, that were hesseged: Mithridates to cast th●… into despair, and to 'cause them the rather to yield to him, made if to be noised, and bore them in hand that all that new company of soldiers was his, sent for purposely, by him, against the City. All that notwithstanding the Citizens within, kept the walls and yielded not. Lucullus came on, raised the siege, wanquished Mithridates, and slay his men. Even so, good people, is there now a siege laid to your walls: an army of doctors and councils, show themselves upon an hill: The adversary, that would have you yield, beareth you in hand, that they are their soldiers, & stand on their side. But keep your hold, the doctors and old catholic fathers, in the points that I have spoken of, are yours, you shall see the siege raised, you shall see your adversaries discomfeited, & put to flight. The Pelagians were able to allege S. Augustin, as for them self, yet when the matter came to proof, he was against them. helvidius was able to allege Tertullian, as making for himself, but, in trial he was against him.  
Eutyches alleged julius Romanus for himself, yet in deed, was julius most against him. The same Eutiches alleged for himself, Athanasius, & Cyprian, but in conclusion, they stood both against him. Nestorius' alleged the counsel of Nice, yet, was the same council found against him.  
Even so they, that have avaunted themselves, of doctoures, and Councils, and continuance of time in any of these points, wh●… they shallbe called to trial, to show their profess, they shall open their hands & find nothing. I speak not this, of arrogancy, (thou Lord knowest it best, that knowest all things) But for as much, as it is God's cause, and the truth of God, I should do God great injury, if I should conceal it. But to return again to our matter. There be sum that say, that no mass is private, or to be taken, as the action of one private man. For they say, the priest that says mass here, doth communicate, with an other priest, that says Mass sum other where, where so ever it be, the distance being never so great. This commission seemeth very large. For so, may the priest that says mass in England, or Scotland communicate with the priest that is in Calicute, or in the farther moste part of India. And by this means, should there be no excommunication at all, for the party excommunicate might say, he would communicate with the pr●…est whether he would or no. But Saint Paul gloseth not the matter on this sort, but says. Alter alterum expectate. That is, tarry you one for an other. And again he says, when you come together, you cannot eat the lords supper, for every one of you taketh his own supper aforehand.  
Sum others say, the priest may communicate for the people, and that is as meritorious unto them, as if they had communicate themself. But what commission hath the priest so to do? or from whom? or what certain knowledge hath he, that his receiving of the communion shallbe available for the people, for if it be so what needed it then Christ to say: Accipite, bibite, ex hoc omnes▪ Or if we may receive the sacrament of Christ's body one for an other, why may not we aswell be baptized one for an other? Why may we not aswell, confess our faults before the congregation and receive absolution on for an other? why may we not, hear the Gospel, and believe one for an other. O that these follies so weak and so vain, without show, or shadow of any truth, should ever sink into a Christian heart, or take place in God's religion. S. Paul says: Qui manducat, & bibit indignè, judicium sibi manducat, & bibit. Who so eateth or drinketh unworthily, eateth & drinketh judgement, not unto others (saith S. Paul) but to himself. Again S. Paul says, who so believeth in him that justifieth the wicked, not the faith of any other man, but his own faith is reckoned to him unto justice. S. Chrisostom says: It is the heresy of the Martionites, to think that any one man may receive the sacrament for an other, & therefore he maketh light of such disorder of the sacraments & calleth them Sacramenta vicaria. Origene says. Ille est sacerdos & propitiatio, & hostia. Est enim Agnus Dei qui tollit peccata mundi▪ Quae propitiatio ad unumquemque venit, per viam fidei: He is our priest says Origene, he is our atonement, he is our sacrifice. For he is the lamb of God that taketh away the sins of the world. Which atonement, (says he) cometh unto us, (●…ot by the application of the mass,) but by the way of faith,  
S. Augustin like wise says. Si non obliviscimur mundi salvatoris, quotidi●… nobis Christus immolatur. Ex ipsis reliquis cogitationis, id est ex memoria, Christus nobis quotidiè immolatur. If we forget not the saviour of the world. Christ is every day sacrificed unto us. Even by the remeinentes of our cogita●…ions: that is, by our remembrance of his death. Christ is made a sacrifice unto us every day. It is not therefore neither the faith, neither the doing of the priest, but our own doing, & our own faith, that applieth, unto us, the virtue and merits of Christ's death, Sum other say, that s. Peter said mass at Rome, & Saint james at Jerusalem. And why say they not rather, that Christ himself said mass? for that were the near way to bring the mass into credit. Or why, say they not sooner, that Aaron & his ch●…pleins said mass▪ For in deed▪ as it hath been used, the church hath had much more of the robes, of the ceremonies, and of the sacrifices of Aaron, then of the institution or or●…inaunce of Christ: But this have men told you, and with such things, as they have found out themself, they have 〈◊〉, and fathered the Aposties of Christ. So commonly, 〈◊〉 and sorcerers make their vaunts that they have all their books and their cunning from Athanasius, from Moses, from Abel, from Adam, from Raphel the Archangel.  
Thus the people of God is deceived and mocked, and in stead of precious stones, driven to take counterfeits. For I assure you brethren, in the time of Peter & james, neither was there any man that ever herded the name of mass, (for Missa was never named, until iiii. hundred years after Christ▪ And yet then was it no Private mass neither, but a Communion) nor yet were the pieces and parts of the mass, as we in our time have seen them, set together. And what mass could that be, that as yet, had neither her own name, nor her parts. But, for as much as they affirm so constantly, that Saint james said mass at Jerusalem: and what soever it were that he said, will needs have it called, by the name of a mass: let us compare their mass, and S. james mass, both together. S. james said his mass in the comen tongue, as the people might understand him: They, say, their mass in a strange latin tongue, that the people should not know what they mean. S. james spoke out the words of consecration distinctly and plainly: They in their mass, suppress the same words and keep them close. Saint james in his mass ministered the communion unto the people: They, in their mass, receive themself all alone. S. james, in his Mass, ministered the sacrament unto the people under both kinds: They in their mass, minister the sacrament unto the people in one kind only. Saint james in his mass, preached and setforth the death of Christ: They, in their mass, have only a number of dumb gestures, and ceremonies, which they themself understand not, & make no manner mention of Christ's death. Saint james Mass was full of knowledge: Their Mass is full of ignorance.  
S. james mass was full of consolation. Their mass is full of superstition. When S. james said Mass, the people resorted to receive the sacrament. When they say Mass, the people resorteth to look upon only, and to behold the sacrament. And to conclude. S. james in his mass, had christes institution: They, in their mass, have well near nothing else but man's invention.  
Such difference you may see, between S. james Mass and theirs, O that Saint Paul were now alive, & see the behaviour, and order of the prieest, at their mass. Think you, that he would take it & account it, for the Lords supper? When he had espied, but one fault in the holy communion, amongst the Corinthians, straight way he rebuked them, and called them back to Christ's institution. This (saith he) I received of the Lord, and the same, I gave over, unto you.  
But if he see the disorder that we have seen, would he not be moved asmuch against us now, as he was sometime, against the Corinthians? would he not pull us back to the institution of christ, as he did them? Would he not say unto us, did I ever teach you, to minister the holy Communion, in a strange laugage? did I ever teach you, to receive the Communion, privately to yourself alone, and so to disdain, and to despise your brethren? Did I ever teach you, to minister the Com munion to the people in one kind?  
Did I ever teach you, to say Mass, or to receive the Sacrament for the people? Did I ever teach you, the idle follies of your cannon? Did I ever teach you, to offer up the son of God unto his Father? Did I ever teach you, an●… other propitiatory sacrifice for sin, then that Christ once offered upon the cross? Did I ever teach you, to minister the lords supper, wherein the people should nothing else but look upon, and behold your doings, without any kind of knowledge or comfort? Did I ever teach you, to lift the sacrament over your head? Did I ever teach the people, to fall down thereunto, and to worship they know not what?  
Be these the things, that I delivered you? Be these the things, that I received of the Lord? This would Saint Paul say unto us, if he were now alive. Thus would he reprove us, and call us to the standard, and original of the first appointing of the holy Sacrament.  
Our own inventions, and fantasies, wherewith we had filled the Mass, were so many, and so gross, that they quite covered, and shadowed the death of Christ, and the holy mysteries of our salvation.  
Therefore we could not truly say, these things Paul delivered unto us, or these things Paul received of the Lord.  
Wherefore, good people, and dearly beloved brethren, for asmuch as we see, there have 〈◊〉 great and evident abuses, and errors in the Mass, so plain and so manifest, that no man, that hath reason, and will consider them, can deny it. Let us follow the counsel of S. Paul, let us return to the ordinance of Christ, unto the true standard that cannot fail us.  
As it is not in the power of man, to appoint sacraments: so is it not in the power of man, to altar or change sacraments. God will not be worshipped, after our fantasies, and therefore, so oftentimes, he charges us, in the scriptures: Non facietis quod bonum videtur in oculis vestris. You shall not do that thing, that seemeth good to you in your own sight: you shall not turn, neither to the left hand, nor to the right: But what thing soever I bid you do, that only shall you do. Your thoughts be not my thoughts, neither be your ways my ways. For as far as heaven is from the earth, or the east from the west, so far of, be your thoughts from my thoughts, & your ways, from my ways, says the Lord. It is a dangerous thing, for a mortal man, to control, or find fault, with the wisdom of the immortal God. Tertullian, an old father of the church, showeth us, the wilfulness of man's heart, after it hath once enterprised, to presume a little against God's truth, and ordinance. Prae●… scripturas faciunt, ut post, 〈◊〉 contra scripturas faciunt▪  
first says he, they attempt somewhat beside the scriptures, to th'intent, that afterward, they may gather courage and boldness to do contrary to the scriptures.  
At the end they proceed as far, as the Scribes and Pharisies, that for maintenance of their own traditions, despised and broke the commandments of God. For redress therem, there is no better way, then to follow S. Paul's council here, and to have recourse to God's holy word.  
Saint Ambrose says. Interrogemus Petrum: Interrogemus Paulum, si verum volumus invenire. If we will find out the truth, and be put out of doubt, says Saint Ambrose, let us hearken what Peter & Paul will say unto us.  
Saint Cyprian saith. Hinc schismata oriuntut, quia caput non quae●…, & ad fontem non reditur, & caelestis magistri praecepta, non seruantur. Hereof says Saint Cyprian, arise schisms, & divisions, for that we seek not to the head, nor have recourse to the spring, nor keep the commandments of the heavenly master. Tertulli●… says, Haec ratio contra omnen haeresim valet, hoc verum est, quod primum fuit. This reason says he, is able, to confounded all manner he▪ resies. That thing is true, your was first appointed.  
O that our adversaries, and all they that stand, in the defence of the Mass this day, would content themself, to be tudged by this rule.  
O that in all the controversies, that lie between us and then, they would remit the judgement, unto Gods word. So should we soon agreed, & join together: So should we deliver nothing unto the people, but that we have received at Gods hand.  
And if there be any here, that have had, or y●…t hath, any good opinion of the Mass, I beseech you for Gods sake. even as you tender your own salvation, suffer not yourself, wilfully to be led away: tun not blyndlye to y●…ur own confusion. Think with yourself, it was not for naught, that so many of your brethren, rather suffered themselves to die, & to abide all manner extremity, and cruelty, than they would be partakers of that thing that you reckon to be so holy. Let their death, let their ashes, let their blood, that was so abundantly shed before your ●…ies, somewhat prevail with you, and mout you.  
Be not ruled by your wilful affections. You have a good zeal, and mind towards God. Have it, according unto the knowledge of God. The jews had a zeal of God, and yet they crucified the son of God. Search the scriptures, there shall you find everlasting life. There shall you learn to judge yourself, and your own doings, that you be not judged, of the Lord. If ever it happen you, to be present again, at the mass, think but thus with yourself: what make I here? What profit have I of my doings? I hear nothing: I understand nothing: I am taught nothing: I receive nothing: Christ bade me, take: I take nothing. christ bade me, ●…ate: I eat nothing. Christ ●…ad me, drink: I drink nothing. Is this, the institution of Christ? Is this, the lords supper? Is this, the right use, of the holy mysteries? Is this it, that Paul delivered unto me? Is this it, that Paul received of the Lord? Let us say but thus, unto ourself, and no doubt God of his mercy will open our hearts, we shall see our errors: and content ourself, to be ord●…ed by the wisdom of God: to do that God will have us do: to believe that God will have us believe, to worship that God will have us worship.  
So shall we have comfort, of the ho●…y mysteries: So shall we receive the fruits of Chrystes death: So shall we be 〈◊〉 of Christ's body and blood: S●… shall Christ truly devil in us: and we in him: so shall all error, be taken from us: So shall we join all together, in god's truth: So shall we all be able, with one heart, & one spirit to know, and to glorify the only, the true, and the living God▪ and his only begotten sun jesus Christ to whom both with the holy ghost be all honour and glory for ever, and ever.  
Amen.   

An Index or table of the most notable things and words contained in this work.  

A  A 〈◊〉 of the bread if they be worshipped it is ●…dolatry. 141. they are vn●…nown of the peo 〈◊〉. 
141. b.  Accidentium substantia. 
65. b  ●…doratiō of your bread 137. b a new 〈◊〉 138. very dangerous. 
139  Agnus 〈◊〉. 
128. b  Albertus Pigghius. look Pighius. 
 Altar must be made of stone, why. 
149. 〈◊〉  Antyquitye boasted in vain. 
106  Antiquity of the papists religion. 
49. b  Apostles knowledge in Montanus 〈◊〉. 
109  Apostles church an infant. 
111  Ap●…l ●…rom Pope to counsel forbade 
93  arg●…mentes gathered of D. Col●…s wordsagainst ●…he Pope most effec●…. 
92  〈◊〉 〈◊〉 of the 〈◊〉 ●…ble▪ 
〈◊〉 147  Argument of 〈◊〉. 〈◊〉 
47  Argument of D. 〈◊〉▪ very 〈◊〉, 110. b. of 〈◊〉 〈◊〉▪ touching the church 
111. b.  〈◊〉 propo●…ded ●…y Satum, unpossible to be proved by the papists. 
4. b  Asseveration trew●… is sufficient prou●… in the law. 
46  Authorities, papists do forge when they la●…. 
41   

B  Baptim abused. 126 b. for the dead, & after your dead, ibidem 
 Baptim ministered at all times indifferently 
108  Baptising for the dead. 
92  Basil counsel erred, 
91  Bishop of Constantinople attempted the supremacy. 
15  Bishop universal. 
47  Bishop universal against gospel and old canons, 
110  Bishop only must consecrate the church why. 
149  Bishop must were purple sandals why 
148. b.  Bohemyshe people unmercifully dealt withal. 
85  Bold offer of Sarum, 
162  Bond not to dispute. 
75  Bread remains in the sacrament. 
140  Bread wourshiped, 137. b a new devis 138. Idolatri. 
139. b  Bread sacramental must be round, why 
150  Bread sacramental divided in three, why. 
156  Bu●…ers & Caluins' reasons answered by the Papists how. 
7  Camotenses. 
64. b  Canon of the mass. 
135  Chalice must be of sil ver or gold. 
150  Children sing in the church with men & women. 
69. b  Christ's body not suf 〈◊〉 blessed alredi. 136. offered by the priest ibidem. 
 Christ hath need of our prayers. 
136  Christ's sacrifice for ●…s every day. 
169. ●…  Christ and his? 〈◊〉 no infants. 
111  Christ's flesh honourable. 142. his 〈◊〉 is to be 〈◊〉 & eaten in heaven. 
143  Christ●… death applied unto us, how 
169. be▪  Church may not be hallowed but of a bishop 〈◊〉. 
149  Church is ladi of her own laws & handmaid of christ: 
110. b  Church an infant in thapostles tyme. 
106. b  Church may not be reform without general consent. 
114  Church can not 〈◊〉, wh●…. 
113  Church mai ere 
115 b  Church only rule of our faith, papists say. 
117. b  Clok goes trewhow so ever the 〈◊〉 goes, 
117. b  Cole. look D. Cole. 
 Commandments of God may not be bro●…en. 
108. b.  Communicating for the people by the priest. 
168  Communion refuiers excommunicated 
158. b. 97  Communion under one kind how it began. 
114. b  Communion under one kind, grea●… abuse. 
81. b  Communion under one kind, by Ephesus counsel. 
41  Communion under one kind why. 
112 149. b  Communion under one kind of no antiquit●…. 
86. b  Communion under one kind. 1●…4. b under both 〈◊〉. 600 〈◊〉 〈◊〉 〈◊〉. 67 b. 135 under o●… kind open 〈◊〉. 
135  Communion under both 〈◊〉. 83. under 〈◊〉 kind n●…●…er allowed 〈◊〉 goe nerall counsel. 
84  Communion 〈◊〉 both kinds. 
6. b.  Communion under both kinds. 
85. b  Communion given to infants. 127. b. to the dead. 128. trem end thereof. 
129  Communion every day. 154. b. thrice onday. ibidem. 
 〈◊〉 licenced to Priests by the Pope. 
97. b  Conscientia 〈◊〉. 
97. 104 b  Consecration is very difficult. 
144  Consent general necessary for reformig the church. 
114  constanty of Papists. 
77. b  〈◊〉 connsel 〈◊〉 ●…y 〈◊〉. 
83  
91  openly against Christ and all the primitive church 
6. b.  Consuetudo. 
53 b.  Continuans no good ground. 
54. b  Corporal must be of fyn linen, why 
149. b  Corpus Christi day began. 
138. b  Corrupters of doctors. 
63. b.  Council general of greater authority with the papists then the universal ordinauns of christ 
84  Counsel general, none is to be loo●…t for. 
80. b  Counsel general above the Pope in D. Coles opinion, 
91. b.  Counsel inferiou●… to the Pope. 
93  Counsel is but a resemblaunse of the church. 
92. b  Counsel general what maketh. 
89  Counsel general may aswell be deceived as particular. 
92  Counsels nothing regarded by the papists for all their brags. 
96. b  Counsel general have erred. 
87  Counsel of Constans against christ, 
6. b  Cranmer asscited to ●…ome, how. 
73. b  crown of a Priest must be shaven, why. 
148  Cue of D. Cole. 
66. b  Cup is no ceremony leeful to be removed. 
109  Cushion. 
58 b  Custum refuted. 
115. b  Custum of scools. 
16  Custum. 
53. b  Custum. 
83. b   

D  Darkness most esteemed of sum. 
123. b  Dea●…ō preacher. 
108  Demands of D. Cole satisfied. 
39 b  Demur made by D. Cole. 
 Devotion increased by understanding the prayers. 
71  devices of man. 
173. b  Devises of men may be altered▪ 
107  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 papists at not. 
13. b. 40  Disorders in the church wherbi they ought to be redressed. 
121  Disputation refused 
75. 76. b  D. Clement ●…et book. 
59 b  D. Cole ashamid of his writing. 35. b. fumish hasty. 37. a scholden. 
38  D. Cole against Big g●…ius. 
88  D. Cole agrieth not with 〈◊〉. 
84. b  D. Cole confesseth papists brought neither script. doct. nor counsels in 〈◊〉. Maries tim. 
44. b  D. Cole deceived of the people. 
78. b  D. Cole forget of authority. 
41  D. Cole granteth h ss doctryn new and ours old. 
106  D. Cole a learner. 
57  D. coal 〈◊〉 apes. 100 is nothing 〈◊〉 for the people. 
101  D. Cole not the great test papist. 
91. b  〈◊〉. Cole 〈◊〉 both in divinity & 〈◊〉 
〈◊〉  D. Cole vanquished by his own confession. 
48  D. Cole hath none of the principal grounds to defend his religion 
14.  D. Coals demands satisfied. 
39 b  D. Col●… loud lie. 
50  D. Coals readiness at his cue. 
66 b  D. Coles substantial argument. 
110. b  D. Oglethorps' reading. 
62  D. Smithz redig. 
61  Doctors alleged by D. Cole notwithstanding his recog. 
105  D. names empty. 
82 b  D. old are a good balanse of controver sies▪ 
82  Doctryn & reasons of the Protestants ●…hyldish. 
146. b  Doctrine of the protestants in doubt how 
74  Doctrine of the papists new & ours old. 
106  〈◊〉 of the papists 
74. b   

E  Eating & wourshiping of christs body, both is in one place. 
143  Ecclesiam apostolicam papists brag they are. 
79. b  Emperor under the Pope. why. 
112  Emperor under the Pope as the mo●…e under the sun. 
147  Ephesus counsel forged. 
41  Ephesusgeneral co●… seler●…ed. 87. that it was general. 
88  Errors of the church how they shallbe reformed. 
116. 117. 121  Euidens papisis have non to show, tha●… is 〈◊〉. 
55. b   

F  Facere in the words of the supper signifieth to sacrifice, why. 
150  Faith altered up the papists. 
77  Faith 〈◊〉 〈◊〉 to salvation. 
146  false light used by D. Cole. 
35. b  Fig leaves. 
98  Fifteen hundred years 
106.  Forgers of authorities a●… the papists. 
41  〈◊〉 of sound 〈◊〉. 〈◊〉. 
12. b. 38  Futur tens fairest show of D. Coles lernig. 
43.   

G  〈◊〉 against tran substant. 
18  Gelasius mistaken by Sarum. 62. b. 〈◊〉 expounded by papists. 
64. b  Gelasius touchyn●… the cup. 
109. b  Gospel of Christ abused. 
126  Gregory against ●…niuersal 〈◊〉. 
110▪  Gregory Bishop of Rome opinion of the universal 〈◊〉. 
47 b. 49. 50  Gregori B. of rome opinion of the supremacy. 
15.  Grounds to build sound doctrine upon are iiii. 
12 b 38.   

H.  Hand burned with a torch. 
73. b  〈◊〉 to receive the sacrament for an other. 
169  〈◊〉 isit not to receive under both kinds D. Cole confesseth. 
83. b  Heresy horrible. 
85  Headuniversal of the church no where for the space of 600. years after Christ. 
50  Holiest things ma●… be abused. 
126  Hol●… water must the people be sprinkled withal, why. 
149  Hossius a maker of he●…esie, 
85. b  Host must be round why, 
150   

I  james said mass at at Jerusalem 
170. b  Idolatry if bread remain in the sacrament 
139. b  jewel subscribed. 
77  Ignoranse, hate of light, power of darkness. 
71. b  Ignoranse cause of true devotion. 
70. b  mother of all errors 
70. b  Image must be in the church, why 
113  Image inchurch forbodden. 
97  Individuum ●…agum 
165  I●…fāt, was the church in thapostles tim. 
106. b. 111.  Infant is the primitive church. 
60  Infants receive the communion 
127. b  Innovation papists make none now, because all things are altered to their hands. 
80  Instant what. 
51  Intent in consecration. 
145  Innovation how it ought to be made. 
52  Inventions of man 
173. 〈◊〉  judge in a man's ow●… cause unlawful. 
81   

L  Language one, to pray in, through all nations, why. 
148  Languag●… strange must be used in the church, why. 
149  Language strange in the church, why 
111. b. 113. b  Language unknown in the church. 
133.  Latera●… counsel author of the word of transubstant. 
436  Latin ●…ung, sermo Italum. 
68 b  Law only defence for papists. 
45. b  Law used by the papists was neither according to divinity nor humanity. 
73  Legends reding against the counsel of Carthage. 
97. b.  〈◊〉 is a fault with D. Cole. 
103. b  Light hated of sum. 
123. b  〈◊〉 of apes. 
100  ●…yon 〈◊〉 like ignorant people. 
71. b   

M  Manicheus error. 
109  Marcionistes error, on to receive for an other. 
169  Marriage of priests. 
81. b  Married man may be no priest, why 
112. b  Mass private. 
67  Mass private fit to be used, why. 
112  Mass private was none in the church for the space of. 
600  years after Christ 152. in no ancient doctors. 
155  Mass can not be private. 
167, b  Mass book against private mass. 
155  Masses error confessed by Pighius 
81. b.  Mass consists of four parts. 130. it is sautie by the papists 〈◊〉. 131 hath ●…ani abuses. 
ibidem.  Mass nothing comfortable to the hearers. 
134  Mass of a priest that 〈◊〉 a concu●…yn forbodden to be hard. 
97. b  Men women & children sing in the church altogether 
69. b  〈◊〉 first named. when. 
170. b  Mithridates stratagem. 
167.  Montanus' error. 
109   

N  Name of God abused. 
126, 〈◊〉  Negative held in this controversy, by Sarum. 
7. b  Negative rested one by Christ. 
46. b  Negative question leeful to be rested on. 14. b. held by Gregory. 
15. b  Negative impossible to be proved. 
98  Negative, can no law drive a man to prove. 
40. b  Non ●…uit. 
56  Nullum tempus praescribit regi. 
54. b   

O  Obstinate parson who. 
13. 39 b  Ordinances of god may not be altered. 107. devised by men may be changed. 
ibidem  Organs must be in the church, why. 
113. b  Original sin in our ●…ady. 
97   

P  Papists ●…roght neither script. doct. nor 〈◊〉 in 〈◊〉. Mary's time 
44. b  Papists are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
40. 13. b  Papists reasons. 
46  Papists arguments 〈◊〉. 
147  Papists altar their faith. 
77  Papists use 〈◊〉 〈◊〉 policy. 
166  Papists dowting 〈◊〉 the Pharisies. 
74. b  Papist doctrine new, and ours old. 
106  Papists may not be 〈◊〉 against. 
72. b  Papists persuade now gentle and merciful dealing 
72. b  Paralogismus à non causa ut causa. 
41. b 42. b  Paralogismus à secundum quid ad simpliciter. 
〈◊〉  Pardons authority whence. 
119  patriarchs three t●… rule the church. 
96. b  Peter said mass at ●…ome. 
169 b.  Pigghius what he was. 
131. b  Pigghius corrupter of doctors. 
63. b  Pighius accused by D. Cole. 87. b. defended by 〈◊〉 
88  Policy of Mithri●…ates. 
166  〈◊〉 stamping 
56. b  Pope hath power over both swards why. 
148. b  Pope hath the sovereignty over all 〈◊〉 why. 
148  Pope is above the Emperor, why. 112. is head of the church. why. 
112. b  Pope and emperor compared to the sun and moan. 
147. b  Pope above the co●… sel. 
93  Pope inferior to a general counsel in D. Cols mind. 
91. b  Pope may no man judge, why. 
112. b. 113  Pope commits no simony, why. 
113  Pope no head of the church 
92. b  Possession. 
52. b  Possessores malae fidei. 
52. b. 55. b  Prescription of a h●… dread years. 
52. b  Prayers in the church must be in Hebrew, Griek, or Latin, why▪ 
149  Prayers in a strange tongue. 
108  Prayers in common known tongue. 
68  Prayer in the vulgar tongue commanded by God. 
110  Priest communicating for the people 
168  Priests marriage 
81.  Priest may be no married man, why 
112. b  Priest hath no privilege above the people to receive under both kinds 
86  Priest must shave his 〈◊〉 why. 
148  Priest 〈◊〉 sorcerers 
170  Priest must 〈◊〉 into the chalice, why. 150. b. must wash his hands kiss the altar, give a sigh, & 〈◊〉 his breast. etc. 
150. b  〈◊〉 church, who followeth, erreth. 
106. b  Primitive churches order leeful to be broken 
108. b  Primitive church against the papists 59 b. an infant. 
60  Private mass. 
67  Protestants have no learning. 
41. b  pr●…testants doctrine light and childish 
146. b  Protestant's reasons sound. 
150. b  Proufssufficient are deduced out of on of the four principal grounds of religion. 
12. b. 38  Proufs used by the papists. 
46  Proufs brought by papists in 〈◊〉. M. tyme. 
44. b  purgatory is certainly, why. 
148. b   

R  Reading of Sarum. 
60. b  Reading of scriptures tormenteth the devil. 
71  Reason no defence for papists but onlilaw. 
45 b  Reasons of the protestants childish. 
146. b  Reasons of the Papists. 
46  Reasons brought by papists in 〈◊〉. Ma. tyme. 
44. b  Reasons of the Papists very strong. 
111. b  Reasons of extremity used by the papists how then also have been answered. 
44. b  Rec●…gnizans. 
60  Recognizans is D. Coles clook. 98. b. ●…orbids him not to dispute. 99 nor to allege approved doctors. 
99 b  Rencognizans no let to D. Cole when he lift. 
105  Redress of the errors of the church. 
121  Redress leeful in religion, what manner 
174  Reformation leeful, of what sort. 
174. b.  Reformation leeful is only by the scriptures. 
116. 117. 121  Reformation m●…e noon be had without general consent 
114  Religion of the Papists of such antiquiti, as we may well object, à principio non fuit sic. 
49. b.  rhetoric ground of Sarums serino●…s 130. commendable in the old Fathers 
103. b  Ridetur chorda. etc. 
51. b  Robes of the mass from whence. 
170   

S  Sacrament if it may be abus●…d. 
126. 127.  Sacrament must 〈◊〉 〈◊〉 with cōdici●…n, si ille consecraverit. 
145. ●…  Sacrament wourshiping perilous 
144  Sacrament under on kind, wh●…. 
112  Sacrament 〈◊〉 for an other, is heresy. 
169  Sacraments may neither appointed nor altered by man. 
173  Sacrament, look communion. 
 Sacrifice of Christ daily. 
169. b  Sacrilege after ●…e lasius opinion. 
86  S. George a horse back. 
66. b  Sandals of Purple must a Bishop were why. 
148. b  Sarum burdened with subscripcio●…. 
78  Sarum mistaks ●…e lasius perilously. 
62. b  Saruns reading. 
60 b  Scholars froward & perverse. 
58  Scriptures reding. 
71  Scripture wresters. 
64. b  Scriptures ●…ā not e●…. 
115. b  Scripture no defence for Papists bu●… only law. 
45. b  Scriptures councils nor Doctors have the Papists any. 
6  Scriptures only to be ●…ed in the church 
97  Serpent abused. 
126  Service of the church in common know●… tongue. 
68  Simon●… can not the Pope commit if he would. why. 
113  Sir●…es. 
59  S●…tterer both in divinity & also in logi●… is d. Cole. 
42  Sophistication a secundum quid ad simpliciter. 
11●…  Sophistication à non causa ut causa. 
42. b  Stamping of Pompey 
56. b  Statuimus, abrogamus. 
66  Steven Gardiners reading. 61. b. corrupting of doctors 64. falsifying of Gelasius. 
65  Stratagem of Mithridates. 
166  Substantia accidentium 
65. b  Substantia, subiectum & accidens, unknown of the people. 
141  supremacy attempted by the Bishop of Constantinople. 
15  supremacy of no necessity, why. 50 b. of no antiquity 
50. b  supremacy of the Pope. 
93  supremacy restored without scrip. Doct. or counsel. 
45. b  Sursum corda. 
142. b  Syllogismus of ●…. Coals making. 
47   

T  Talking against papisto. 
72. b  Traitors that draw their sword against their prince 
73  Transubstantiation, how it began and when. 
139. b  Transubstantiation impugned. 
60. b  Transubstantiation impugned with mor ancient reasons then defended. 43. when the word was ●…yrste hard of. 
43. b  Transubstantiation overthrown. 
18  truth puts custum to silence. 
53. b  truth refused of sum in all ages. 
123. b  truth uttered at un ware by D. Cole and Weston. 
44 b  Trident counsel. 
81  Tung known in the church. 
68  Tung known to pray in, no ceremony to be change▪ 
109. b  Tung unknown miet to be used, why. 
111 b. 113. b  Tung strange in the Tchurch. 
108  Tung strange must be used, why. 
149  Tung unknown in the church. 
133  Tung one in all nations to pray in, why. 
148   

FIVE  Va●…ts of the papists of their doctors. 
167  Verò for verè a sore error. 
63  Understanding of the prayers. 
70. b  Universal bishop. 
47  Universal bishop against gospel and old canons. 
110●…  Vntreuths by heaps made by D. coal. 
75  Vulcanus honoured of the Romans. 
96   

W  Women baptyz. 
108  Women sing in the church together with men. 
69. b  Wemens wills. 
58 b.  Weston uttereth truth unwares. 
44  Wresters of script. 
64. b  Wourshiping of the sacrament. 137. b. a new devis. 138. it is dangerous. 
139   

Z  Zeal must be according to knowledge▪ 
176  Zeal for the people hath D. Cole no●… 
101   
FINIS.   

¶ Faults escaped in the printing.  
FOl. 6. line, 19 read for father, farther. fol. 7. line. 10. read we have read. fol. 21 line. 12. read content, li. last read counsel. fol. 29. line 14. read affectually. fol. 30. line. 13. read pronounced. fol. 35. line 16. read by the. fol. 36. side. two. line▪ 3. read yours. fol. 40. line. 13. read should. fol. 5●… line. 2. read negative fol. 53. line. 7. read grant. fol. 55. line. 3. read to be. fol. 56. ●…yde. two. line. 15. 〈◊〉 foot. fol. 64. line. 20. read dedit. fol. 67. side. two. li. 22. read learned. fol. 71. side 2. line read you may. fol. 76 side. 2. line read farther. foiio. 105. line. 3▪ read to be broken, line. 14. read so were, fol. 116. line. read. id esse. fol. 118. line. 15. read treacle.  
FINIS.