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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 scriptures', nor any allowed example of the primitive church to stand upon; and so your fifteen hundred years, and the consent of antiquity and generality, that ye have so long and so much talked of, shall come to nothing. For think not that any wise man will be so much your friend, that in so weighty matters will be satisfied with your silence.
Whereas you say, I am not altogether without enemies; I assure you, whosoever 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 some other, whom he would be loth to name. You suppressed, ye say, your first letters, for that you saw they were too That had been all one to me; for sour words are not enough to quail the truth. Howbeit, to my knowledge, I gave you no evil word to increase that humour. But if ye will still strive against nature, as ye say ye have done now, and conquer the rest of your affections too, I doubt not but we shall soon agree.
Here I leave, putting you eftsoons gently in remembrance, that, being so often and so openly desired to shew forth one doctor, or council, &c., in the matters afore mentioned, yet hitherto ye have brought nothing; and that, if ye stand so still, it must needs be thought ye do it conscientia imbecillitatis, for that there was nothing to be brought.
DOCTOR COLE'S ANSWER TO CERTAIN PARCELS OF THE SECOND
SET FORTH IN SUCH SORT AS IT CAME FROM THE author,
It liketh you thus to say, that your readers may think you touch me very sore, where you discover great3 untruth in your writing. For my purpose was to be taught, and 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 mine.
How oftentimes must I tell you, I come not to teach, but to be taught? C You require that is dangerous for me to do, as you know.
Well railed: you shall find that we have more than all you shall be 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 seeth them 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 bound to the contrary, as you know.
I must needs think some part of your writings made by some smatterer, as here, for a shew 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 too. Your doctrine against transubstantiation is yet to be proved, and no man bound to believe it. And yet, being as true as you would have it seem, yet may you inform the weak and willing to learn.
That you are required, that you refuse, and make large offer to no purpose. We brought more than ye were able to answer, all were it no scriptures, nor councils, nor doctors.
This argument would I fain see proved.
[' Scripture, 1560, 1609.]
[ 29, 1560.]
[3 A great, 1560.]
[ Glistereth, 1560.]
Stout and bold asseveration maketh no proof in the law.
Here is again one place that I reckon ye 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 his wife for every cause.
P Two purposes against yourself. Gregory proveth a negative; because none of his forefathers ever used the title. As one might say, that you preach is naught, because men in times past taught not so. This 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 Topics, you shall there see the better to understand it. He speaketh it where men dispute dialectice, in such sort as we do not; and therefore it served' not your purpose. But I tell you yet once again, I come not to dispute, but to learn.
Ridetur, chorda qui semper aberrat eadem'.
In the end of this writing ye shall find mine answer to that you here say. The last answer.
When you meddle with law, you shew your skill. I am still in possession of all that ever I thought; and if you put me out of possession by force, I ought to be restored. Had not the priests in the old law good title to sit in Moses' chair? What, you forget yourself: yes, pardy. The law accounteth no man malæ fidei possessorem, after that he hath continued in possession an hundred years. I pardon you for mistaking the law: it is not your faculty.
I enter no suit against you, and it were folly to shew mine evidence until it may serve and take place. I crave only to be informed, which I cannot obtain. Patientia.
When I commence law against you, then this speech may serve you to some
Why I come not to your sermons? This question is captious; and yet you are not herewith discharged, why you should not instruct me. As men choose their wires, so choose they their teachers. St Augustine, St Chrysostom, &c. Sermons tend more to teach than 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 ought that I see yet,
in less too.
It is no discourtesy to refuse to do that wherewith I might forfeit my recognizance.
in articulo de transubstantiatione".
You allege his words otherwise than you find them; which fault I trust groweth on oversight.
Hh Show what they are, that it be not thought that you devise this of your own
This gloss you mislike, because you understand not the glosser's meaning. It may stand full well.
[ Deinde manifestum est doctrinam Gregorii in registro non obstare supra dictis, cum et ipse Gregorius ibidem manifeste dicat, Cura totius ecclesiæ et principatus Petro committitur, et tamen universalis pastor non appellatur. Ecce, ubi Gregorius vetat Romanum pontificem non appellari universalem pastorem, ibi et plane asseruit totius ecclesiæ ei curam esse commissam. Aliud ergo appellat universalem pastorem, aliud universalis ecclesiæ pastorem: per universalem pastorem seu episcopum intelligens eum, qui solus esset pastor et episcopus, ita ut alii sint duntaxat illius vicarii et ministri, et non veri pastores, non veri episcopi, hoc etenim manifeste est falsum. Unde et Romanæ ecclesiæ episcopus vocat se episcopum servum servorum Dei, juxta Salvatoris doctrinam, Qui major est vestrum, erit vester minister. Ceteros episcopos vocat fratres suos, seu coepiscopos,
alios autem sacerdotes appellat filios.-Joh. Driedon. a Turnhout De Eccles. Script. et Dogmat. Lov. 1533. Lib. IV. cap. iii. 3. pp. 559, 60.]
[7 Serveth, 1560.] [8 You is omitted, 1560.] [9 Hor. De Art. Poet. 356.] [10 Capper, 1560.] [Et si diligenter expendamus ejus sententiam, non adversatur transubstantiationi, sed magis ei patrocinatur. Dicit quidem, quod non desinit substantia et natura panis et vini, natura, inquam, extrema: hoc est, proprietates et qualitates cum dimensionibus panis et vini naturalibus, quæ utique eorum sunt natura. Quem sensum et ipse explicare videtur, dum dicit panem et vinum in proprietate suæ naturæ permanere, non in suis substantiis, quas aperte dicit divino Spiritu perficiente in divinam transire substantiam.Ruard. Tapper. Op. Col. Agrip. 1582-3. Art. xiv. Resp. ad Arg. Calv. cont. Trans. Tom. II. p. 211.] [12 Of, 1560.]
Soft and fair, you have not read the answer. Read Royard, and you shall
At my cue I shall be ready for you.
Ye have better stuff than this, I trow. For this is somewhat weak.
The decrees, where you learned this of Gelasius, tell you how you should understand it.
Theophilus shall be answered, when I come to dispute with you.
Whether the Greek and the Latin tongue were then understood of the common people, remaineth yet upon proof. Well, I trow St Basil, &c. proveth not very well. Here I remain still in doubt.
I pray you, take good leisure, and write effectually.
I wis, you know I may not, nor the case I stand in requireth it not. You misreport: I said, If, &c.
Men of your side used 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 bear against us.
I doubted more than I do. You give me good cause to be well confirmed. At Westminster we came to dispute, and we were answered, there was none appointed; where we refused not to write neither. But when our book could not be read, as yours was, we refused not utterly to dispute, 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 A gone from? You say much, and prove little. You mean the old bishop of Winchester, who repented at the hour of his death. And where you mean I condescended to the primacy of king Henry at my first coming home, or I had laboured that matter, you did the like yourself: for in queen Mary's time you subscribed to the articles, some of them we are entered to talk in, to your no less blame than mine. There be in the town that both saw you subscribe, and can bring forth your hand.
To this, and some part of the next article, you shall be answered in the end of this writing, as I before said.
What needeth so much of one thing? this serveth you to seem to say too much.
Such fond excuses men lay; how true, let other judge.
You forget yourself; I say not thus, pardy: look better in the place.
Read the place again: I say not so; and then you shall see less cause to complain. You say, the council at Constance openly pronounced against Christ himself. Wherein, I pray you? Because the fathers there said, Who saith it is of necessity to receive under both kinds, and that the approved custom of the church is sacrilege, to be taken for an heretic; and yet no heretic, but in a wrong opinion. Then belike you can bring in some 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 slanderous still. Read 4. Canonem Concilii Constantiensis.
You ground your proof upon Pighius' error. For Pighius holdeth 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 decreed the general council to be above the pope. If ye take these two councils to have erred in this point, you are a greater papist than I am; for I hold herein rather with Gerson. I trow this be one place that you wrote not yourself. Yet I reckon no error proved in any general council by that you have said.
To this I have answered already to you.
[' Telleth, 1560.]
[ Understand, 1560.]
[ Ready, 1560.]
[* I, 1560, 1609.]
I have answered to this already. What order of disputation dischargeth you of proof? Yet, remember I came not to dispute, but to be taught.
If you refuse to instruct me, unless I bring some proof 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 naught, I were like to forfeit my recognisance; which you guilefully allure me unto.
God wot, I pass little in these matters what the poor silly souls deem of my doings. Wherein you have no cause to complain, sith they be edified toward you. Wise men, I doubt not, see what just cause I have to do as I do.
Rrr You would bear folk in hand that they, that agree not in doctrine with you, are not the queen's friends; which you gather by your own side in queen Mary's reign: but I never brake amity with any man for dissent in religion. I keep still mine old friends, be their religion good or bad.
As though mine affection only caused me to dissent 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, shew your opinion, whether 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 shew you mine.
I am of the opinion 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 church customably used the contrary. I reckon an example no bond. I deny not but those examples were to be followed, and not to be broken at every man's will and pleasure, until by common assent other order were taken. But if you seek old writers, and find me that the church these six hundred years observed not many things which were practised, and accounted for good, wholesome, and holy in the primitive church, and thereby deem us in error, this were a wrong judgment. For the church of Christ hath his childhood, his manhood, and his hoar hairs; and as that that is meet for a man in one age, is unmeet in another, so were many things meet, requisite, and necessary in the primitive church, which in our days were like to do more harm than good.
This is no new devised phantasy, but uttered eleven hundred years ago by St Ambrose, without reproach'. I shewed you and read you the place at Westminster (as you may remember), and it were too long to make rehearsal of his words here.
We might, by taking the contrary opinion herein, be led to think we ought to receive the sacrament evermore after supper, and not fasting. But St Augustine saith, that Christ left this to his church, to take order how, and in what sort, his sacraments should be received and used; wherein he saith it is a marvellous insolent kind of madness to mislike that which is received in the church, where the custom is not against any commandment in the scripture. St Peter caused (as Damasus saith) a commandment to be given, that no man should come bare-faced to the church. St Clement took order, that the clergy should have all things in common, and to live together, as in the late reformed order of St Benet's 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 the church were in error, because it hath suffered a contrary custom to creep in. Then, if the custom of the church may break that 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
[3 On, 1560.]
[* Useth, 1560.]
[ Ambros. Op. Par. 1686-90. Comm. in Epist. ad Ephes. cap. iv. Tom. II. Appendix, col. 241.]
[ Nam et hinc quin ita faciendum sit, disputare insolentissimæ insaniæ est...Et ideo non præcepit quo
deinceps ordine sumeretur, ut apostolis, per quos ecclesias dispositurus erat, servaret hunc locum.August. Op. Par. 1679-1700. Ad Inquis. Januar. Epist. liv. 6. 8. Tom. II. cols. 126, 7.]
[ Clement. Epist. v. in Concil. Stud. Labb. et Cossart. Lut. Par. 1671-2. Tom. I. cols. 115, 6.]
same. Thus much I thought to put you in remembrance of, for such matters as you touch in the 17, 42, 43 numbers'.
A LETTER SENT FROM THE BISHOP OF SARUM TO DOCTOR COLE;
WHEREIN HE REQUIRETH OF HIM A TRUE AND A FULL
I UNDERSTAND by the report of divers, that, appearing of late before the queen's majesty's visitors at Lambeth, and being there demanded of a letter that was then abroad in your name, as2 answer unto me, whether ye would acknowledge the same as your own, or no; and so much the more, for that ye had used the matter under covert, and sent your copies abroad into all places, even into mine own diocese, and yet not unto me, thereby to discredit me in corners at my first coming, whereof I have the greater cause to complain of your doings; ye made answer, not only that it was your own, but also that it was much abridged, and 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 be certain both honourable and worshipful that would gladly have our doings to the print, and so published; these shall be to desire you, for the bettering of your own cause, to send me your own copy full and large, as ye say ye gave it out at the first, that I may do as I shall think good, and you have no cause to think yourself injuried if I answer one parcel of your letters, and not toʻ the whole. I pray you, let me hear from you with expedition; for I mean plainly, and therefore have caused the print to stay upon your answer. Thus I bid you farewell. From Shirburne the 22nd of July. Anno 1560.
Unto this letter doctor Cole, being besides by messenger earnestly 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
WHICH D. COLE, CONTRARY TO EVEN DEALING, HAD GIVEN
UNTO CERTAIN OF HIS OWN FRIENDS.
THERE came to my hands of late by chance a scroll 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 the date, by the subscription of your own name, and by other tokens, appeared to me to be yours; so by the using and ordering of the same, I had some cause to think it should not be yours, and 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 and 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.
[ Those marked S, Bbb, Ccc.]
[2 As an, 1560.]
[3 Yf, 1560.]
[4 To is omitted, 1560.]