A proufe of certeyne articles in religion, denied by M. Iuell sett furth in defence of the Catholyke beleef therein, by Thomas Dorman, Bachiler of Diuinitie. VVhereunto is added in the end, a conclusion, conteinyng .xij. causes, vvhereby the author acknovvlegeth hym self to haue byn stayd in hys olde Catholyke fayth that he vvas baptized in, vvysshyng the same to be made common to many for the lyke stay in these perilouse tymes.

The Diuell.

With the Diuel, to conclude, although by other di∣uerse and sondrie waies yow haue well testified youre agreing: yeat in my opinion in no one thing more, either often or euidently, then in that hatred that yow beare, and feare that yow seme to stande in, of Christes crosse. Gregorius Nazianzenus and Theodoritus reporte bothe, that after Iulianus the emperour had renied his faithe, he kepte companie with coniurours and sorcerours, With whome chauncing to be on a time as a diuell was raised ••p to doe some feate, being a fearde of that terrible and vnwoonted sight (more of a custome vsed in cases of feare when he was a Christian then for any deuotion) he made on his foreheade the signe of the corsse, where∣apon the foule finde vanished awaie. How flie you I pra∣ye yow and youre companions from him, how seke you by all meanes to auoide his companie, how wary and circumspect be yow that yow entre in to no frendeship or acquaintaunce with him, whome yow once see deme∣ane him selfe after this sorte?

Hethertoe touching youre agrement with the olde heretikes, with infidelles and Paganes, with Iewes, with Antichrist and Sathan: not so much I confesse as some other of greater reading had bene able to haue alleaged, neither yeat so little for all that, but that yow maie if you be not a lette to youre selfe, take some cōmoditie thereby.

For who is there of yowe so euell aduised, or voide of grace, that loking on the one side to the olde heretikes, Simon Magus, Aērius, Manichaeus, Iouinianus, Vigilantius, the Donatistes, the Arrians with the rest of that compa∣nie before reh••rsed: and finding that they haue hereto∣fore bene noted by the doctours and auncient writers for heretikes, for molesters and troublers of the churche of Christ, for maintening the same opinions and doing the same actes then, which yow bothe mainteine and doe now: and casting his eye on the other side to all such o∣ther heretikes as these latter times and daies of oures ha∣ue brought furth (the nombre whereof is infinite) and obseruing diligently, that what other heresies so euer they haue propre to themselues, be they Anabaptistes, be they Adamites, be they Libertines, be they Swenckfel dians, be they if yow list Dauid georgians, that yeat they agree neu••rthelesse with yow in youre doctrine: what such man is there I saie, who weighing with him selfe all this, can thinke other then that he hath bene and is deceauid. At the leaste M. Iuell, if yow can not winne of youre selfe so to thinke: if you haue bene so long noose∣led in this swete companie that yow will nedes continue therein still: yeat blame not vs if when yowe denie the merite of good worckes with Simon magus: if when yow take awaie free will with the Manichees, barre the deade of the sacrifice of the churche and suffrages of the liuing, as did Aērius: if when yow denie the worshipping of sainctes with Vigilantius: we call yowe with Irinaeus, with Epiphanius, with S. Hierome and with S. Aust••̄, heretikes. Be not offendid with vs if you goe aboute with Iouini••n to compare matrimonie with virginitie, to condemne

vowes, to ouerthrowe fasting, if we vse S. Austens wor∣des spoken by Iouinian that did the like, and call yowe mōstres, and youre doctrine heresie. Take it not in euell parte if we note yow of sacrilege for pulling downe the altars, as Optatus did the Donatistes when ••hey did the like: if we answere yow when in youre inuectiues ageinst the blessed sainctes you call them with Iulian deade, that yow offende therein as Cirillus answered Iulian, when he so saide. If yow breake the image of Christ and tom∣ble it oute of the churche with the Ethnikes: bende not the browes at vs, if with the Christians we gather to ge∣ther the brokē pieces, and place it in the churche againe. If yow scorne and laugh at vs for doing reuerence to Christes crosse, cite vs not to the long chappell in Pou∣les, if we wepe for yow according to the councell of Chrisostome, willing vs for men laughing in such a case, to wepe, as for them that be oute of their wittes.

To conclude, if yow thinke to continue in this com∣panie, and yeat enioye the name of catholikes, beare with me if I vse to yow the wordes of S. Austen, in a cau∣se not much vnlike by him spoken to the Donatistes. The wordes arre these. Quae est ista dementia, vt quum malè viuitis, latronum facta facitis, & quum iure punimini, gloriam martyrum requiratis? What a madnesse is this quoth he, that being of euell liues as yow ar, doing the actes of the∣ues as yow doe, and being therefore laufully ponished, yow chalenge yeat the glorie of martyrs? What a worlde is this M. Iuell, that scowring olde heresies as yow and youre companions doe, doing the actes of heretikes, the∣ues, paganes, Iewes and diuelles, yow yeat chalenge the gloriouse title of true Christians and good catho∣likes?

THE nexte cause hathe bene, for that I finde in you∣re religion no certeine rules or principles to builde vpon, but such as hauing hetherto bene chalenged by all the auncient heretikes for theirs, maie welbe called starting holes for youre foxishe generation being sore pressed to flee vnto. For proufe whereof, graunte to an heretike those principles, which yow demaunde to be graunted to yow (of which these arre parte, that nothing is neces∣sarily to be beleuid and folowed as a truthe, but tha•• which maie expressely be founde in the lettre of the scrip ture, that of the sence of go••des worde and true meaning thereof there is no other iudge then the scripture it ••elf, as of the which one place faileth not to expounde an o∣ther, that Christes churche is inuisible, with such like) and there was neuer yeat heresie so absurde, but that he wilbe able ageinst yow and all youre companions to de∣fen••e it. Whereas the catholikes on the other side haue for theire parte such contrary groundes, as wherewith the auncient writers haue alwaies contended ageinst the olde and auncient heretikes. For they saie with S. Basile, that many thinges haue bene deliuered to vs necessary to be bele••ed by Christ and his apostles, whereof the scripture maketh no mention at all. They teache with S. Austen as yow harde before in the first cause, that the churche of Christ is visible. And with him also they arre bolde to saie, that in doutefull questions arising apon the vnderstanding of the lettre, we must appeale to the churches determination.

AN other reason (in the prosecuting whereof also I must craue pardon at youre hādes if perhappes it chaūce

me to touche youre parson more neerer then yow woul¦de I should: remembring alwaies that eae maximè sunt salu∣taria remedia, quae acerbissimē dolorū faciunt) is, for that your•• doctrine being first grounded and then continually after supported and mainteined by lies, it can by no meanes be that it euer should procede from the spirite of god. Which being the spirite of all truthe, hath no nede of the helpe of lyes to be vnderpropped withall.

Be not your lyes M. Iuell in slaundring of men, in false translations, in wronge allegations, vttred the rather to deceaue without cotatiōs, in mangling and tearing of the Doctours and Councells, as it pleaseth yowe and best maie make for your purpose: so manifest and to the worl∣de so well knowen, that theie can be concealed no lon∣ger? What opinion might thinke yow the Councell of late assembled (the moste vertuouse, learned, and wisest heades of the worlde) haue of yow and youre doinges, when in youre Apologie emongest so manie lies, ••heie founde that of all other moste grosse and impudent, in which yow sclaundred so wickedlie, the flower of this age Hosius the Cardinall? What maie youre owne coun∣trie men thinke of youre religion, when to place it the more easely there, yow feined (as I noted before in com∣paring yow with the Donatistes) that the catholike bis∣shoppes had consented to the banishing out of the real∣me the pope and his auctoritie? But hereof I forbeare to write anie more forasmuch as it hath by me allready ben•• sufficiently vrged. Onely of this I can not but warne yow mine owne deare countrie men, to take good hede, to haue alwaies a diligent eye to this lieng and suttell ge∣neration, and to thincke euer with youre selues that

they who in thinges so euident and manifest, done at ho∣me euen at youre owne noses, haue not refreined so im∣pudently to abuse yow, will make no curtosie, or haue any conscience in thinges more more secrete or priuey to do the same. And therefore maruell not by the waie, that M. Haddon hath borne Hieronimus Osorius a straungier, a Portugall, a man ignorant of oure affaires in hande, that religion was not altered in this realme, nisi conspirantibus ecclesiae proceribus, but by the consente of the bishoppes: or that he made him of oure abbayes this accounte, that they were dist••ibuted, pios ad vsus scholarum, A cademiarum, & Zenodochiorum: to the godlye vses (that is to saie) of scholes, of vniu••rsities, and hospitalles.

That the pope for a certeine ordinarie tribute to be to him yearelie paied, giueth his priestes free licences and dispensations vnder his greate seale openly to kepe con∣cubines without controllemēt, is it not an abhominable lie? Of that reuerende olde man, and greate learned cler∣ke M. Doctour Clement, whome in youre Apologye yow haue also to the worlde moste shamefully sclaun∣dred, what shall I heare speake? seing that he religiously denie••h that fact, which yow barely without proufes, without witnesses, lay•• to his charge. Which deni∣all of his I doubte not, shall emongest the better sorte be taken, to be of as greate force against youre false and vn∣true reporte, as was the answere of Aemilius Scaurus that noble Romaine, made in fewe wordes to the long and odiouse oration of his infamouse accuser Varius Sucronen∣sis, vttred before the people of Rome in these wordes. Qui••••tes, Varius Sucronensis ait, Aemilius Scaurus negat: vtri credi••••••? That is to saie. Varius Sucronensis O ye Romaines

affirmeth, Aemilius Scaurus denieth: whether thincke you it best to beleue? The which wordes were no soner spoken (so well wer•• their honesties bothe knowen to the people) but he was with greate applause of the com∣mons pronounced innocent, and his aduersarie cōdem∣ned in his owne action.

If to establishe youre doctrine yow vse thus to sclaun∣der and belie the aduersaries thereof, two thinges will folowe thereapon. First that yow shall take from vs all manner of merueile, why yow so falselie reporte the ol∣de fathers, who were to this worlde so manie a hundred yeare sence deade, seing that euen of them who be yeat a liue, whose bookes and tongues, whose bodies and who∣le liues manifestlie beare witnesse of the contrarie, yow doe the like. And secondarily yow shall giue men occa∣sion to thincke, that such doctrine is verie weake, the which to be vnderpropped must haue such staies.

What shoulde we iudge of youre translation of the ho∣lie scriptures, who turn the worde idolum, or simulachrum, in to the worde imago an image, and this forsothe to make vs beleue, that all the passages of scripture that speake ageinst the heathen and Gentils Idols, speake also ageinst the Christians images: as though betwene an idoll and an image there were no difference at all. What ment yow but to bring the ordre of priestehode in ha∣tred, when in all places of youre Englishe bibles, where priestes haue bene praised, where anie thing soundeth to their commendation, yowe call them ministres abstei∣ning vtterlie from the name of priestes, whereas contra∣rie wise where their behaueor hathe bene euell, yow spa∣re not that name but vse it frelie, Castalio, whose transla∣tion

of the bible is so well liked by youre parte, when he cam to that place in the ghospell Dic eccl••siae, tell the chur∣che: so odiouse a thinge was in his eares the name of the churche, that for the worde churche, he gaue the worde Reipub. cōmon welthe. Much like honestie showed an o∣ther of youre cōpanions, in translating the Grieke writer of the ecclesiasticall historie Socrates. Who making men∣tion of certeine lettres sent by Iulius then pope, to the bi∣shoppes assembled at Antioche, wherein he reprehēdeth them, that contrarie to the canons and rules of the chur∣che, theie had holden a Councell not calling him thi∣ther: whereas by the order of the churche, there maie be no Councell kepte withoute the auctoritie of the B of Rome: He turned the wordes (there maie be no lawes made or no councell holden) into these, there maie be no churches consecrate without the B. of Romes aucto∣ritie. Which wordes if they had bene so, had giuē yet no small preeminence to the B. of Rome, for whose licence to consecrate a churche, theie shoulde be faine to runne from the fardest parte of the Easte churche to Rome in the west. But seing this coulde by no meanes be the min∣de of the author, who in that chapitre mencioneth not one worde of the dedicating of anie churche: and that the complaint of the bishop had bene moste childishe and without all witte, to haue saide that theie had done euel in not calling him to their councell, because by the canons without his auctoritie there mighte be no chur∣ches consecrate, and that also thereof he him selfe coulde not be ignorant: it must necessarilie folowe that he did it of wicked malice.

In your doinges and allegations M. Iuell, is your fai∣the

the 〈◊〉〈◊〉 yowe and dealing any better? No truly. For if it had, neuer woulde yow so falsely and vntruly haue alleaged the wordes of that excellent and learned bishop of blessed memory, Steuin Gardiner B. of winchestre, vpon whome in youre replie to M. Doctour Cole yow father these wordes, as writtē by him in his booke called Marcus Anton. Constantius: Quôd ait panem in sua substantia vel natura manere, vel substantiam sentit Accidente vel natur•• proprietatem: and calle it a strange phrase of speache to say Substantiam accidente, as truly it had bene if he had either so saide or written. But because he did neither, yow haue well signified to the worlde, that it is no newe or straun∣ge thing with yow, to carie aboute in youre vnquiet he∣ade a lieng sclaunderouse tongue. The wordes of the bi∣shop entreating of the place obiected by the heretike out of Gelasius arre these: Quòd addit in sua substantia vel natu∣ra manere: (he meaneth panem & vinum which wordes go before) vel subsistentiam sentit accidentium, vel naturae proprie∣tatem. The which how farre they differ from youres all men may see, and youre selfe can not be ignorant. This manner of dealing, to laie to the catholikes charges wor∣des that they neuer spake, vsed long ago Celsus the here∣tike, as Origene reporteth of him.

But to let this passe, if yow had ment (which of all o∣ther in goddes matters especially yow ought to haue do∣ne) to deale plainely, simply and vprightely, woulde yow euer haue brought ageinst the reading of sainctes liues in the churche, the third councell of Carthage? Woulde you haue alleaged the first parte of the canon: Placuit vt prae∣ter scriptur as canonic as nihil in ecclesia legatur, that is: we ha∣ue agreed that nothing be reade in the churche besides

the canonicall scriptures, and haue lefte oute the last, Sub nomine diuinarum scripturarum, vnder the name of holie scripture? Wherebie might haue appeared, that the scope of those fathers gathered together in that coun∣cell, was not to banishe oute of the churche the legendes of sainctes liues, but to agree vpon such bookes of ho∣lie scripture, as (the auctoritie whereof being oute of doubte) theie woulde haue to be readen in the churche for scripture and no other. And therefore in that canon, we finde named for canonicall scripture to be reade in the churche, the bookes of the Machabees, the epistle of S. Paule to the Hebrues, and also that of S. Iames, all though theie be not enrolled in youre regist••r of Gen••ua. And that this councell ment nothing lesse then to forbid the reading of sainctes liues in the churche, the other wor∣des that folowe, if yowe had not guilefullie suppressed them, woulde well haue declared: where the same coun∣cell by expresse wordes permitteth, that yearelie on the martirs daies, their liues maie be reade in the churche.

Thus plaide yow before with the decree of Anacletus, excepte yowe will saie that there yowe cut of the first parte, and here yowe left oute the last. Thus alleaged yow corruptelie the wordes of Leo his epistle, which be∣ing that the prieste maie celebrate Masse, offer the sa∣crifice, because yowe woulde not haue those wordes stic∣ke in youre readers teethe, yowe wer so bolde to chan∣ge with him, and as the englishe prouerbe hath, to stea∣le a goose and sticke in her place a fether. Whereas for those wordes yowe saie, that Leo permitteth the prieste to ministre two or three communions in one daie.

Thus till yowe coate the place where yowe finde

those wordes will we saie that yowe haue sarued The∣ophilus Alexandrinus, as before in the article of com∣munion vnder one kinde I haue noted. Thus allea∣ged yow once in a sermon that yow made in S. Peters churche in Oxford in the Lent, a saing of S. Austen for the mariage of votaries: then which neither he, nor all the other fathers that euer wrote, haue or can speake more directlie ageinst them. And yet yow (so cunning a Maister yow ar in youre arte) made it iust to serue you∣re purpose. For whereas S. Austens wordes ar these: Quapropter non possum dicere a proposito meliori lapsas si nup∣serint foeminas, adulteria esse non coniugia. Sed planè non dubita∣uerim dicere, lapsus & ruinas à castitate sanctiori quae vouetur Deo adulterijs esse peiores. that is: wherefore I can not saie that such women if theie fall from their better purpose and marie, that this is adulterie and not mariage: but this I dare be bolde to saie, that the falling and sliding awaie from holie chastite vowed to god, is worse then adulte∣rie: yow deuide the sentēce iust in the middest, and where he saithe that he cānot calle such mariages adulterie, that swete soppe yowe keepe for youre owne toothe: but that which foloweth, that he dareth be bolde to call such manner of dealing worse then adulterie, that sower sauce yow make no mention of at all, but leaue it to such scrupulouse consciences, as will not breake their fast with youre deintie delicates.

Thus much touching youre vneuen dealing in Chris∣tes cause. Whereof I can saie no more, but hartelie praie to god that bothe yowe and as manie, take youre parte maie earnestlie repent and be hartely sorie therefore.

YOVRE rebellion, and open war proclaimed agenst

youre prince, your sacking his townes, your robbing his treasour, your murdering his people, youre preachers riding with their pistolettes at their saddle bowe, encou∣raging their souldiors to this holie battaile ageinst their owne kinge: What is it elles then a moste strong reason of the naughtines of your religion? seing that in all the course of Christes ghospell hethertoe, we neuer coulde finde anie one such exāple of Christe or his Apostles to be folowed. So that no lesse was it trulie then merilie saide of one, that how euer S. Paule and Beza agreed in other thinges, yeat herein theie were far wide, that the one conuerted the Gentils by epistles, the other labour∣red to peruerte the Frenche men by pistolettes.

LAST of all, beside the causes and reasons before alleaged, confer I beseche yow with your selfe the pre∣sent state wherein we nowe liue, with that of oure for fa∣thers, not yeat fullie fortie yeares ago. So shall yow I put no doubte, seing the effecte that bothe the doctrines ha∣ue wroughte, be able a greate deale the better to iudge of the goodnes of the same. Beholde if yowe can for teares, the miserable face of youre natiue countrey, sometimes (so long as it had not yet tasted of your wicked and poi∣soned doctrine) to the moste florishing common weale in the whole worlde nothing inferior. The subiect in those daies loued his prince with feare, and feared him with loue. The vassall was to his lorde loyall, the ser∣uant to his master obedient and faithefull. Euerie man helde him content with his vocation, no man was cu∣riouse to meddle in an others. Charitie, simplicitie, so∣brietie, so reigned vniuersallie, that of vs that time might welbe called, the golden age of which the poetes drea∣med.

But oh lorde god, after that olde serpent who neuer since the beginning hath ceassed to practise and exercise his hatred towardes mankinde, had nowe enfected vs on∣ce againe with a newe apple: after that first Luther, and then Caluin had set their feete on Englishe gro∣unde, it is a worlde to see howe sodenlie all thiese thin∣ges wer changed, and as theie neuer had bene turned vpside downe. The loue that was so loyall of the subiect, turned into seruile feare, and treason as occasion serueth: the faithe of the vassall or tenaunt to his lorde, in to frau∣and disceite: the obedience of the seruaunt in to cotempt: the quiet contentation of euerie man with his owne calling, in to that busie bodie curiositie in other mennes matters. Finallie, enuie and malice haue taken vp charities place, fraude and sotteltie, simplicities, and vice dwel∣leth where vertue was wont. Yea euen yet, of this will all men beare me witnesse, if anie sparckle of this good or∣dre remaine, with them it is to be founde which hate youre doctrine moste.

That such a chaunge in oure manners hath chaunced, youre selfe well I wot the thinge is so plaine can not de∣nie. Hereapon will yowe demurre with vs, that your doc∣trine hath not bene the cause thereof, and that I vse a paralogismus, à non causa vt causa to deface yowe with all.

The contrarie hereof shall appeare by examining in fewe wordes some such partes of the same, as I doubte not haue wrought this chaunge. Yow teache that man is from the beginning predestinate by god, to be either saued for euer or eternallie dāned, and that this ordre on∣ce taken, doe what he will to the contrarie, liue he neuer so vprightelie on the one side, or lose he the bridle to

all mischief neuer so much on the other, that yeat final∣lie, his vertuouse life that is yow faie so predestinate to be damned, shall not be able to defend him therefro, no mo∣re thē th'others wicked behaueour shall haue the power to remoue him from the glorie of heauen prepared for him. On this fundation thus once laide, yo we grounde an other absurditie, and to mainteine the first yowe tea∣che, that man hath no free will to choose either good or bad, but that all that he dothe he is forced to doe maugre him selfe, be it righte or wronge, laufull or vnlaufull: if it be good, to satisfie the eternall decree, that he maie be saued which dothe it and is predestinate theretoe: If it be euell, that it maie likewise be a meane towardes his dam∣nation prepared for him. And as one inconuenience is comonlie the mother of manie, to mainteine this yowe ardriuen to mounte one degree higher, and with Melanc thon to saie, although he afterwarde recanted the same, that god as in the good man he is the author of all good: so in the euell he is the wor••er of all euell, not faithe he permissiuè by suffring them so to doe, but potestatiuè, euen by his owne power and working: and so by iust conse∣quence to affirme with your maister ••aluin, that god is the author of their damnation who ar damned, as in his Institutions is to be seene.

Yow teache also that by onelie faithe we besaued, that we must here in this worlde take oure selues alwaies for certeine of goddes grace and fauour, without anie manner of doubte or mistrust whether we be in the sa∣me or no, that good worckes such as god giueth vs the grace to doe; merite towardes oure iustification nothing at all, with such like. The catholikes on the other side

teache the people, that theie (notwithstanding goddes predestinatiō of the good, and his prescience of the dam∣nation of the euell, and reprobate) take neuerthelesse good heede to them selues, and walcke vprightelie in that vocation whereunto god hathe called them, seing that there is none so reprobate in goddes forsight, that maie not so behaue him selfe by gods assistance, that he maie be saued (as the mouthe of almightie god when he saide to cursed Cain: If thow doe well shalt thowe not receaue well most plainelie dothe witnes) nor anie so pre∣destinate, but that he maie so ordre him selfe that he maie not be predestinate, and so be damned. The catholikes teache that man hath giuen to him by allmightie god free will, either by the embracing of his grace freelie of∣fred to all that demaunde the same, to be a worcker with him towardes his owne saluation, either elles by the re∣fusall thereof, to chose eternall dānation. This confirme theie by the example also of Cain, who notwithstanding his being in goddes sighte from the beginning a repro∣bate and cast awaie, yeat to declare that that forknow∣ledge worcked no constreint, almightie god saide in ex∣presse wordes; that th' appetite of sinning was in his po∣wer, and that he shoulde be hable to rule it. Theie teache that all goodnes what so euer it is commeth from aboue, giuen to man for the calling and praieng therefore, that all euell is of oure selues, by assenting to the diuells ma∣liciouse suggestions. Theie teache with S. Iames the apostle, that faithe withoute worckes is vaine and to no purpose, that faithe must ioine with worckes by mea∣nes whereof it is made perfect, that man is not iustified by faithe alone. Theie teache that so long as we be pil∣grimes

and trauailers in this miserable life, we maie not sit vs downe and make oure accompt, as though we wer certeinlie sure that we shalbe saued, but that we must still labour and worcke oure owne saluation cum timore & tre∣more, with feare and trembling: Theie teache men that for their sinnes theie must not onelie lament and be hartelie forie, which yow saie suffiseth, but that if time also and leisor theretoe serue, theie must take by penance, vpon themselues vengeance as i•• wer therefore. Theie teache also with S. Austen, that to confesse oure sinnes to god onelieis not ynoughe, but that we must laie them also in the lap of the prieste, a mortall man and a sinner, as greate perhappes as we ar. And this remission of sinnes by con∣fession and penance, doe Origen and Cirill call a harde and a peinefull waie. And trulie so is it, and so shoulde it be, and all yeat little ynough, and a greate deale to little toe, to bridle that wilde and vntamed nature of oures from sinning.

Now see yow I doute not M. Iuell, whose doctrine hathe wroughte this disordre in the worlde, or if yowe doe not, listen I beseche yowe a little to youre fellowes disputing after this sorte vpon their maisters good en∣structions, and I trust yowe shall. If we be so predestinate (saie theie) to be saued or damned, that by no meanes it can be otherwise: if good worckes be nothing auailea∣ble to the doers: if onelie faithe doe iustifie, then let vs cast them at the papistes heades that teache them. To what ende serue theie that neither can (in Christes dea∣the) saue vs from hell, nor helpe vs to heauen? Or whie labour we at all to doe well, if we haue not oure will free to be the worcker thereof? If sinne be so easelie forgiuen

as oure maisters beare vs in hande: if one thought serue vs to repent our life: if penance be nedelesse: if we nede not to confesse our sinnes to the prieste (which onelie thing made vs for worldlie shame full often to forbeare the doing of manie a horrible crime) then will we suerlie forbeare no ynche of our pleasure whilest we ar here: then will we score on goddes mercie, and recon with him for all at the last.

Thus much although theie saie not in expresse wor∣des, yet speake theie in their wicked deedes. And there∣fore seing in the comparison of these fewe pointes be∣twene yow and vs, I finde so manie occasions giuen by youre doctrine to this disordre: seing there be no such to be founde in oures, but that contrariewise all that we ••aughte and yowe woulde ouerthrowe, tended to the contrarie: I can saie no more, but to me it ••emeth a cause sufficient to abhorre the same.

These be the causes that haue kepte me in the catholi∣ke faithe, these be theie that maie iustlie call yowe thi∣ther againe from whence yowe ar straied, and will I no∣thing doubte if yowe faile not to youre selfe. For trulie if yow will but make an exchaunge of pride with humi∣litie, if yow will laye downe that proude pecockes taile of youres, esteme youre selfe somwhat lesse and other men somewhat more: yow shall easely gaine againe that quiet hauen of Christes churche, from whence the blus∣tring tempestes of pride droue yowe in to the maine sea and daungerouse goulf of heresies. Be not ashamed yow which haue hethertoe kepte companie with wicked he∣retikes, to folowe in youre returne the example of some droncken soule, who hauing perhappes in his droncken∣nesse

leaped some daūgerouse leape or passed some other notable perill, which no man hauing his right wittes woulde haue doen, in giuing the aduenture whereapon the oddes was greate tha•• he shoulde haue miscaried: be∣ing broughte by his frindes on the morrowe, sobre to the daunger that he escaped the nighte before being dron••∣ken, and tolde of his aduenture: first lifteth vp his hart and handes to almightie god, whome he than••k••th mo∣ste humblie for the preferuing of him from so immi∣nent and present a daunger, nexte he maketh an ear∣nest and solemne vowe, to vse after that such temperan∣cie and sobrietie, as he will neuer by the contrarie mi∣nis••re anie occasion to fall in to the like.

If yowe had not bene as dron••ken M. Iuell with pri∣de, as euer was anie with wine, woulde yow one emon∣gest so manie of your side, haue made this chalenge, which of the rest none woulde attempt to doe? woulde yow haue euer called it blasphemie to saie that Christe is in the Masse offred vp to god his father, which S. Austen affirmeth, and Chrisosto•• faith that Christe cōmaunded to be done? woulde yow haue euer alleaged this weake and feble reason to haue proued youre saing, because con∣trariewise Christe presenteth vp vs, and maketh vs a sweete oblation in the fighte of god his father? whereas yowe finde in S. Austē, Sacerdos est ipse offerens, ips•• & oblati••. Christe is the prieste him selfe which offreth this sacrifi∣ce, and the oblation which is offred: and in Chrisosto∣mes Masse, Tu es offerens & oblatus, suscipiens & distributus. Thow art he which offr••st and art offered, which recei∣uest, and art distributed. By which places it appeareth, that it is no such absurditie as yow woulde haue it to ••e∣me,

that Christe shoulde in this sacrament bothe offer and be offred,

This being therefore a cleare case, that yow haue sho∣wed your selfe in this chalenge of youres, a man if not dronken, trulie star••ke mad: loke on the daungers that in the meane season by the goodnes of god yow haue bene preserued from, looke I saie vpon and beholde that depe pitte in to the which with so manie heretikes before yo∣we, had not the mercifull hande of god staide yowe and holden yow vp, yowe had long ere this fallen. Thancke him of his goodnes therefore, which hath so mercifullie borne with yowe, and not taken yow as he mighte if he woulde at the worst. Propose for the loue of god with youre selfe, neuer hereafter to commit the like (I wot not whether to call it) either dron••ken or franticke parte.

If the causes aboue rehersed doe nothing moue you the∣reto, if the feare of god, if your owne cōscience pricke yo∣we not: let yet this persuade you to leaue those vaine brag¦ges (at the which youre friendes blushe, wise mē laughe, and the aduersaries of youre doctrine them selues vtterlie contemne) at the least, for that youre impudencie being discouered, your credite is lost and youre estimatiō gone, so that ye shall but waste wordes in vaine, which euell spent might better be spared. Crie oute as Dioscorus that heretike did, being condemned by the councell of Calce∣don as longe as yowe list, euē till youre uoice if you will faile you: Ego testimonia habeo sanctorū patrū, A thanasi••, Gre∣gorij &c. Ego cū patribus cijcior, Ego defendo patrum dogmata, non transgreaior in aliquo. I h••ue for my parte the testimo∣nie of the holie fathers A thanasius, Gregorius: I am cast out with the fathers: I defende their doctrine: I violate no

parte thereof. Brag with Eunomius the heretike that yo∣we square all youre doinges by the aunciēt tradition and doctrine of the fathers: yet when yowe haue all doen, yowe will be taken for an heretike as theie were, and in calling them youre fathers that neuer coulde abide the sighte of that malignant churche the strompet youre mother, and ••n refusing them which in deede begot yowe as before in the eighte cause it appeareth, to haue proued youre selfe an impu∣dent lier on the one side, and an vnnaturall chil∣de on the other.

FINIS.

Notes

• In Orat. quam hab. contra Iul. Lib. 3. cap. 3.
• Lib. 10. cō∣••ra Iulian.
• Sozomenus lib. 5. cap. 21.
• The ima∣ge of Christ placed by the Chris∣tians in the chur∣che 1200. yeares a∣go.
• Sup. Math. ••omil. 54.
• Epist. 186.
• The. 9.
• Lib. de Sp••∣ritu sancto. Cap 27.
• Cōtra Cres•• con Gram. lib. 1. cap. 33.
• The. 10.
• M. Had∣don.
• V••ler. Max. lib. •• cap. 7.
• Math. 18.
• Musculus.
• Socrates. lib. 2. cap. 17.
• 〈◊〉〈◊〉. Gardiner B. of vvin tō misre∣ported by M. Iuell.
• ••ol. 71.
• The coun∣cell of Carthage mangled by M. Iu∣••ll. cap. 47.
• Anacletus gu••leful∣ly allea∣ged.
• Epist. 81. ad D••os∣cor.
• Leo falsi∣fied by M. Iuell.
• Theophil. Alexandr.
• August. de bono vidu∣it. cap. 10.
• The. 11.
• Theodo∣rus Beza.
• The. 12.
• In Cōmen. in epist. ad Ro. prioris aedit.
• Lib. 3. cap. 23.
• Sect. 4.
• Genes. 4.
• Genes. 4.
• Iacob. 2.
• Philip. 2.
• De visit••••. infirm. lib. 2. cap. 4.
• In Leuitic. homil. 2.
• De ciuit. dei. lib. 10. cap. 20.
• Homil. 24. 1. Cor. 10
• Deci••itat. De lib. 10 cap. 20.
• East ••ib. 1. Apologe∣tic aduers. Eunom.