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.

THAT CHRISTES CHVRCH HERE IN EARTH, MVST OF NE∣CESSITIE HAVE ONE CHIEF HEAD, AND GOVERNER VNDER CHRIST, TO RVLE THE SAME.

THe truthe of thys proposition (good Christian rea∣ders) is not onely by the whole ordre, and forme of the estate of gods people in th' olde lawe, (whych was also the true churche of god) long before the com∣ming of our sauiour in to this world, but by the dailie experience also, of ciuile and polytike gouuernenement, most manifestly confirmed. For who is there so blynde that he seeth not, that in the whole frame of this worlde, there is no kingdom so mighty, no realm so puysant, no cytie so populous, no towne so welthy: yea on the cō∣trary part also, no village so littell, no family so small, finally no societe of men, no not of those that haue wrapped them selues in league, to robbe and spoile, that can anie while continue wythout a head to gouern them. If therefore to lyue vnder the gouuernement of a head be a matter of such importance, as wythout the whych neyther great nor little, riche nor pooer, good nor bad can stande: how much more necessary shall we thinck it in Christes churche here militant in earthe, where the diuell in hys membres, is continually occu∣pied in raysing of schismes, in stirring vp discord, to vex and molest the people of god, to haue thys wholesom prouision for th' appeasing thereof, and the restoring of the same being troubled to quietnes again?

And because good Christian readers, you shall well per∣ceaue, that this is no nowe deuise, or fantasie imagined by m••: I will here lay before your eyes, the iudgement of cer∣tein notable men, whom god gaue to his churche to serue for a wall for the same, ageinst the incursions of the wicked Phylistins his enemyes. In whom you shal most plainely perceiue, this ordre in Christes churche to be so necessarie, that the onely breache or lack th••r••of, hath byn by them taken, to be the highe way, and very path that leadeth to all heresies.

And first to begyn wyth that blessed martyr of god S. Cyprian, hath he not cōcerning this matter, in an epistle by hym written to Cor••elius then bishop of Rome, thiese wordes? Neque enim aliunde obortae sunt haereses, aut nat•••• sunt schismata, quàm indé qu••••d sacerdoti dei non obtemperatur, nec¦vnus in ecclesia ad tempus sacerdos, et ad tempus iudex, vice Chri∣sticogitatur that is, neyther yet truely doe heresies aryse, or schismes growe, of any other cause, then thereof, that men obey not the priest of god, neyther doe thinck, that there is in the churche in the steed and place of Christ, one prieste, and one iudge for the time.

Hetherto S. Cyprian. By the whych wordes good chri∣stian readers, it is so euident, that there must be one priest in the churche, whom all other must obey, that the same must be taken of vs, for iudge here in earthe, in the stede of Christe: that you see I nothing doubt, great cause to condēne, the grosse ignorance of our late apologie: Wher in the authors, contrary to thys doctrine of S. Cyprian, most impudently pronounce, that in hys church, Christ our lord vseth not, the help of any one man alone to gouern the same in his absence, as he that standeth in

neede of no such help; and that if he did, no mortall man could be found, hable alone to doe the same: and finally wyth the same S. Cyprian, who dyed a holy mar∣tir, and is no dout a saincte in heauen, to whome the be∣lief of both these two articles seemed not onely not im∣possible, but also very necessary; to lyue and dye in th' obedience of this priest, and vnder such a iudge, then wyth a sort of lewd losels, in whose churche (being a certein secret scattred congregation vnknowen to all the world beside, and to their own fellowes toe) is nother head, ordre, obedience, neyther yet certein rules or groun∣des where on to stay, to runne hedlong ye wot no more then your guides whither.

But S. Cyprian, was he trow yow of this minde alone? No verilie, for S. Hierom is of the same, as by thiese his wordes it is most euident. Ecclesiae salus, in summi sacerdotis pendet dignitate, cui si non exors, & ab omnibus eminens detur po∣te••tas, tot in eccles••a efficientur schismata quot sacerdotes. The health (sayth he) and welfare of the churche, dependeth apō the estimatiō of the chief priest, who, if he haue not auctoritie peareles••e, and aboue all other; ye shall haue in the churche, so many schismes, as there be priestes.

And again in an other place, speaking of the apostles he writeth thus. Quòd vnus po••teà electus est qui caeteris praeponere tur, in schismatis remedium factum est, ne vnusquisque ad se tra∣bens ecclesiane rumperet. that is, That one was afterward chosen to rule the rest, that was donne for a remedy ageynst schismes, least while euery man would chalenge to hym self the churche, by such halyng and pullyng they might br••ake the same.

Leo, of whom the whole councell of Calcedon, as one

of the greatest for nombre: so of all men accōpted emon∣gest the fower general for auctoritie, reported so honora∣bly, that they did not onely wyth one voice all, openly professe them selues to beleue as he did, but called him also, by the name of Sanctissimus & beatissimus, that is most holy and blessed of all other, speaking of the mysticall body of Christes church writeth after this sort. Haec con∣••exio, totius quidem corporis vnanimitatem requirit &c. This combination and ioining together, (he speaketh of the body of Christes church) requireth an vnitie of the whole body, but especîally of the priestes, emongest whom although there be one dignitie common to them all, yet is there not one generall ordre emongest them all. For euen emongest the blessed apostles in that similitude of honor, was there yet a differēce of power: and where∣as in ther election, they wer all lyke, yet was yt giuen to one to, be aboue all the rest. Out of whych forme is ta∣ken our difference of bishops, and by merueylouse ordre and disposition ys yt prouided, that euery one should not chalenge to him self euery thing, but that in euery prouin¦ce, there should be one, whose iudgement emongest the rest of his brethern should be chief, and of most auctori∣tie. And agein certein appoincted in greater cityes whose care should be greater, by whome to the onely seate of Pe∣ter, the charge of the vniuersal churche might haue recour¦se, that nothing might at any time dissent from the head.

Hetherto haue yowe hard good readers, beside th' expe∣rience that we haue of ciuile policy, and worldly gouer∣nement, the opinions also of S. Cyprian, S. Hierom, and holy Leo, all three agrei••g in one, that there must nedes be one iudge in Christes churche in his steede, that the

health of the churche dependeth apon the auctoritie of the chief priest, that if his auctoritie be not aboue all the rest, there will so many schismes breake in apon vs as there be priestes, that for th' auoyding of that mischief, there was one chosen euen emongest th' apostles, to go∣uern the rest: Last of all, that that vsage in christes chur∣che to haue one head, is no newe inuention (as some men falsely report) but taken from th' example of th' apostles them selues.

I can not heare stay, to examyne curiously euery word in these auncient fathers, but leauing that good readers to your discretion, and not douting but that in these graue witnesses, in a matter of such weight and importance, as whereapon dependeth the health of the whole churche: you wilbe no lesse diligent, then you would be in exami∣ning the depositions of your owne witnesses, or your aduersaries in a triall of landes, or other temporall com∣moditie: I shall procede to the cōsideration of the second reason, which before I touched, of the people of Israel, if I fyrst warne you to considre but this by the way (that ye may trust those auncient fathers by ther word the better an other time) how many schismes, be burst in apō vs in our country of England, for one common receiued truthe in the dayes of our fathers (when we remained in the obedience of one chief priest and iudge) which shake now so myserably the same: howe quietly in one loue, in one truthe, in one doctrine, in one churche, in one head thereof god almighty, and his ministre vnder him appointed ouer the same, we liued then, and other in other places doe nowe.

But to procede. For the estate of the Iues, god by his

seruant moses did so prouide, to take away schismes that apō the doutefull wordes of the lawe might arise, that he appointed them a place to resort unto, and aiudge to flee vnto, in all such ambiguites and doutes. For so is it written in the booke of Deuteronomium. And shall we not by good reason thinck, that he hath prouided as well for his churche? except we will say, that he hath byn lesse carefull of it, then he was of that. Which must necessaryly folow, if he prouyded for them one chief iudge, to haue recourse vnto in hard and doutefull questions, and to vs hauing no lesse, yea farr much more neede then they: he left ether at all none, or many to make the matter more doutefull. For I remēbre a sayeng of Gregorius Nazianzen••s. Vbi nullum est imperium, nullus or∣do; vbi multorū, ibi seditio; vt & sic nullum imperium nullus ordo existat. Vtrumque ••nimeódem absurditatis perducit. Where is none to rule, there is no ordre: Where manie rule, there is sedition: so that after that manner of gouernemēt also, there ys no gouernement, there is no ordre for bothe to haue none to rule, and to haue many, leade vs to lyke inconuenience. How shall we then say, Diligi•• dominus Syon super omni•• tabernacula Iacob? Our lord loueth Syon aboue all the tabernacles of Iacob?

There is no dout therefore, but that Christ hath pro∣uided for his churche, which he redemed so dearely, as wyth thexpence of his own most preciouse bloud, a iudge and chief ruler, to end and determine so many con∣trouersies, as he knewe should mol••st and infest the same. They can not say, that a•• aduersaries, and kyck ageinst this truthe, that thys which I alleage, was in the old lawe, and in a shadowe, that these dai••s and this tyme requier

other manners. For that argument hath ther english apo∣logie soluted, and pronounced that so to saie, wer plusqua•• ridiculum, seing there was then, idem deus, idem spiritus, idem Christus, eadem fides, eadem doctrina, eadem spes, eadem ••aer••ditas, idem f••edus▪ eadem vis verbi dei, the same god, the same holie gost, the same Christ, the same faithe, the same doctrine, the same hope, the same heritage, the same couenaunt, the same strenght of gods worde.

But yet this I protest, that apon the auctoritie of ther apologie (which with me is in that cōceit, that it is with all honest and learned men, that is to say, taken as in deede it is, for a fardle of lies:) I am no whytt the bolder to reason thus. But because I haue perceiued, that god in that people, in ther lawe and priesthood, shadowed out vnto vs, like a cunnyng worckeman the whole forme and proportion of his churche, as witnesseth S. Paule. Lex vmbram habet futuror••m bonorum non ipsam imaginem rerum, The lawe conteineth a shadowe of the good thin∣ges to come, but expresseth not manifestlie the truthe of things: therefore I thought I might well reason from the shadow to the body, frō the resemblaunce and image, to the truthe thereto answering. From the whych kinde of reasoning, S. Paule sometimes absteined not, as when he laboured to proue, that the lawe of the gospel would beare, that they whych preached the gospell should liu•• thereby: he reasoned after this sort. Nunquid secundū hoīem haec dico? Speake I this as a mā? that is to say, proue I this by wordly reasons? An & lex haec nō dicit? Sayth not the lawe so toe? and so goeth he forward, and proueth yt by this text of the old lawe. Thow shalt not moosell or binde vp the mouthe of the labouring Oxe. as though he should

haue saide: it was so in the shadow, therefore yt must be so in the body and in the truth signified by that shadow. Thus ye see good readers, that I ma••e say wyth S. Paule, haue I proued onely by reasons fetched from the doings of men, by examples of all common welthes and societes well go••erned, that in Christes cōmon weale there must be also one to rule? haue I affirmed this because S. Cy∣prian, S. Hierom, blessed and holy Leo so said? Who yet were while they liued here but men, although now sayntes in heauen. Nunquid non & Lex haec d••••it? sayth not the lawe so toe? But here I knowe our aduersaries will say that these proofes neded not, to proue that Ch••istes church must haue a head, and a iudge to ordre and determine doutefull questions, whych happen ••∣mongest vs, and where of the world is now so full. For that will they say, they know as well as Cyprian, Hierom, Leo, or any of them all; although they will not admit the same iudge or the same head that they doe.

But what head thinck you good readers appoynt they to gouern christes churche here in earthe? what iudge to determine controuersies? Forsooth the head of the churche theie saie (wherein we finde no faulte but saye the same our selues) is Iesus Christ, and the iudge of all controuersies arisinge therein, they call the scriptures. Here suffer me a littell I beseche you, to shake these m••••••kers ow••e of there cloutes, and to make open to the ••orld ther great dissimulation and sottelty, whereby vnder the name of Christ, and his most holy word, so glittring at the first showe in the eyes of the simple, yea perhappes of some of the wiser sorte also, that it is to be feared lest yt strike them blinde alltogether: they seme

to haue purchased to them selues a double benefite at once: fyrst, greate credit by pret••nding and vsing, nay rather abusing, the name of Christ and his word: next great securite, both for ther owne p••••sones, and also for all such dyuelish doctrine, as they or any other heretikes lyst to vtter. Whilest on thone side, they take them selues to be out of all check of man, and maie be controlled of none, as thei saye, but of god onely, (who if he let them alone till that time that they thinck he will, then bid thei vs let them shift for them selues, theie shall haue ti∣me enough, in the meane season to preache, and teache wythout controllment what they lift:) and on the other syde, whilest by prouoking to the scriptures as ther iudge, they th••nk them selues to stand apo•• a suer grounde: seing they ar already wyth the•• selues at a poinct, to re∣ceiue no other interpretaty on thereof, then shal make for ther purpose, and they also see, that emongest so many heresies as haue hetherto troubled the churche of god, there was neuer yet any one so horrible and absurd, that the author thereof hath not by this meanes, in his owne indgement, byn right wel, able to sustein and defend. But of this I will entreate more largely hereafter. In the meane season, that theie will haue of Christes church here in earthe, no other head but Christ him self, therein they fare me thincketh not much vnlike, to a certein ••e∣lon, of whome I haue harde, that being areigued 〈◊〉〈◊〉 ••he bar for a felonie, when he had pleadid to the 〈◊〉〈◊〉 not guilty, and was (after the manner) demaunded how he would be tried, he would (suspecting his own case, and knowing that if he satisfied the law in putting him self apon the tryall of the country, there wer no moe

waies with him but one) make thereto no other an∣swer, but onely that he would put him self apon god, the righteous iudge of all, who although he saide truely that god was the chief iudge of all, as the protestants doe, in calling Christ the head of the churche: yet was there in his case an other iudge here in this worlde vnder god, by whom he must haue byn tried, as there is in theirs an other head here in the churche to ordre them and kepe them vnder, and in whom Christ the chief head of all, vseth in all necessary knowledge to giue answer. And as the felon knewe well that there was an other iudge besi∣de god, and appealed not to him, as though before him he should haue ben acquitted, and proued not guilty: but onelie to gaine a longer time of life and libertie: so doe (I dout not) our aduersaries the protestants. And trulie to both thiese kynde of men being bothe theeues, th'one sort doing violence to the body, the other to the soule, if such pleas might be allowed, howe so euer they be co∣loured with the name of Christ, betwene them both, they would freelie robbe the body, and murther the soule.

But let vs now examine this reason of theirs whereof they ar wont so much to triumphe: Christ is head of the church, Ergo the pope is not, Ergo it c••a haue no other head. That Christ is the head of the church we graunted befo∣re, and none of our syde did euer yet deny yt. But as it is most manifest that Christ him self is the worcker of all his sacraments (for he baptizeth, he forgiueth sinnes, he consecrateth his blessed body, and bloud, he ioineth to∣gether in matrimony the man and his wife) and yet, foras∣much as he should nedes departe out of this worlde, and could not alwaies dwell with vs, after a corporall man∣ner,

he hath chosen ministres, to dispense those his giftes by: And we saye, and no fault found therewith, that the priest his ministre baptizeth, that he forgiueth sinnes, that he consecrate••h his most pre••ious body, and bloud: So after the same manner and for the same cause, that is to say because he could not be alwayes present with vs, in such sort as we might see him, and speake with him fa∣ce to face, to be resolued at his mouth of such doubtes, and questions as should ar••se emongest vs: he left vs also one, that in that his absence should gouern, and rule his whole churche. He remaineth neuerthelesse head thereof, he ruleth, he reigneth, he exerciseth his power and autho∣rite in the same, but yet by man his ministre, whome for that cause, most aptly the Scholasticall writers haue ter∣med, ca•••••• min••••••eriale, that is to saye a head, but yeat by the reason of his seruice and ministerie vnder an other, that is Christ ••ho is onelie absolutely, simply, and without all relation to any other, the head thereof. Not, as though he wer not hable to rule the same, without any such help or instrument (which he could haue doen also in the ol∣de lawe, where his pleasure was that the people should resort to the chief priest, to be resolued in all doutes ari∣sing apon the lawe, and had no more nede of help then, then he hath now) but, for that this waye it hath pleased hym, to 〈◊〉〈◊〉 his ex••eding great loue towards mankind, 〈…〉〈…〉 of emongest men, such as he will execute 〈…〉〈…〉 worlde, 〈◊〉〈◊〉 as he will vse as his mouth, to 〈◊〉〈◊〉 the secretes of his hol••e pleasure to vs, and f••••ally such as should represent to vs his owne parson.

Because Ch••••st••s king of all kinges, and lord of all lord••••, because if it so pleased him, he could rule all

this worlde much better then it is ruled, without the help of any other (whereof he hath his absolute power considered no nede••) shall we therefore say, that there be not, nor nede to be, any kynges here in ••••••the? When S. Paule called the man the head of the woman, denied he therefore Christ to be her head? Kin∣ge Saul when he was called by the prophet Samuel caput in tribubus Israël, the head of the tribues of Israel, was god thinck you excluded that he should not be their head? To vse examples more familier, th'archebishop of Cauntor∣bury is the head of the bishoprick, and diocesse of Lon∣don (as he is of all the bishoprickes within his prouince) and yet can not a man infer apon this, that therefore the B. of London is not the head of that his diocesse.

But Christ hath no suche nede our aduersaries crye still, to haue any man to be in his stede to succede him in the whole enheritance. Nam & Christum semper adesse eccle siae suae, & vicario homine qui ex asse in integrum ••uccedat non ••gere, these be their very wordes in their apologie.

Here would I like a frinde aduertise them, that for ther pooer honesties sake they harp not to much on this string, left by their so doing they comme as nere to the heresie of Suenkfeldius, as he whom in their apologie they falselie sclaunder therewith, is far bothe from that and all other. For Suenkfeldius, emongest other his abho∣minable heresies, hath also this, in my opiniō the chiefest, that we ought to banish vtterly from emongest vs all scri¦pture: and (as Hosius writeth of him) thys heresie of hys, to derogate from the scriptures all auctoritie, he went al∣so about to proue bi scripture. But howe I praie you good readers? By what reason thinck you would he haue pro∣ued

this diuelish, and most absurde doctrine? Beleue me, or rather your owne iudgements, seing and perceiuing most plainely that I lie not, by the self same reasons, that our aduersareis doe vse to proue, that Christes churche here in earth, can haue vnder him, no head or chief gouer¦nour to gouern the same. Thow must not be parfect in the scriptures, saith this stincking heretike Swenckfield. But whie? because forsooth we must be taught at gods mouth, because his worde teacheth truly, the scripture is not his worde, but dead lettres, and no more accompte to be made of them, then of other creatures, emongest the which they ar to be reconed. We must loke to be taught frō heauen, not out of bookes. The holie ghost vseth to cōme frō aboue without the help of meanes, as hearing, preaching, or reading the scriptures. Thie••e be that wicked heretike his folish and vnsauery persuasions. And what other thing is it, I praie you good readers (iudge indiffe∣rentlie) to say as the Huguenotes and heretykes doe, then to leane and rest, apon the same groundes for the ba¦nishing of the head of Christes churches, on which the Swenckfeldians doe, for th'abolishing of the scripture? For the one sayeth, we must haue no scripture because god can teache vs without: the other, we must haue no head of Christes churche because he is the head him self, and can rule vs without any other to be his vicair. The one saieth the scriptures ar but dead lettres, and no more accompte to be made of them then of other creatu¦res: the other saieth that the pope is but a sinfull man as other ar, and that therefore there is no more accompte to be made of him, then of other sinfull men. Finally the Swenckfeldians bar god of all meanes to worck his will

by, and so doe the protestants, while they alow him not a ministre to gouern hys churche in externall gouerne∣ment, but tell him that he is of age and able to doe it him self, and that therefore there is no remedie, but he must needes comme downe and giue answere to all our wise demaundes in hys own person.

And thus whilest most shamefully to the greate disho∣nor of the whole realme (vnder whose name as it wer that fardell of lies, their apology was sent abroade) they haue not byn ashamed, to charge with this heresie of Suenckfeldius, one of the greatest estates, bothe for lerning and vertue that at this daye Christendom hath: we may see that they haue not onely showed them selues to be ve¦ry wicked, and shameles men, (the truthe to their vtter and perpetuall infamy and shame, had they any, plaine¦ly to the contrary, in the worcks of him, whome they so selaundred, bearing witnesse ageynst them) but ar also runne, into the same growndes whereon Swenckfilde builded his heresie, their owne selues.

For gods sake good Chrystian readers, for your owne soules sake, and the loue that you beare thereto, gyue eare to no such seditious voices, how euer they be cloked wyth the name of Christ, which the diuel then doeth most inculcat, when he would driue vs sonest from him.

What other thing did their forefathers Ch••••, Dathan, and Abyron, in rebelling ageynst Moses, and Aaron the ministres of almightie god? what other persuasion vsed they to the people? what other reason brought they to al∣lure from their obedience to rebellion, from quiet rest to seditious wandring without a head, the flocke of god: then the verie same, that these miserable men 〈◊〉〈◊〉 our time

doe? Their apologie saieth, that there nedeth here in the churche no head to gouerne it, because Christ is alwaies wyth it. And did not those wicked men in their rebelliō against Moses and Aaron vse the same reason, when they tolde them to their face: Sufficiat vobis, quia omnis multitu∣do sanctorum est, & in ipsis est dominus? let it suffice you that all the multitude is holy, and they haue god present wyth them, Cur eleuamini super populum domim? and whie then take yow apō your selues the rule ouer the people of our lord? As who would saie, hauing no neede of any other ruler, god being with them. But as almighty god was then emongest his people and vsed yet neuerthelesse the ministery of men: so is Christ (no dout) our sauiour now present alwayes wyth hys churche, and chief head and gouern or thereof, and yet gouerneth he the same by man. And as Chore, Dathan, and Abiron, be gone befo∣re, swalowed alyue by hell, there to taste of those rewar∣des which for such rebelliouse wretches ar prepared: so must our Chore and his compagniōs folow their trace, onlesse by their repentaunce they molify, and asswage the iust wrath of god.

But yet let vs good readers, that nothing may remaine that might in any wise seeme to blemish this truthe, goe one steppe farder. For as yet will our aduersaries I know well saye, that I neuer can where it grew. For our case saye they, is far otherwise then you take yt: seyng that we vtterly denye not, that Chryst worcketh by meanes, but onely swarue from yow, in that we take those instruments and meanes, to be other then you doe. For the scripture we say whych Christ hath left to vs, is the true meane, wherebi in all doutes and controuersies,

we maie sufficiently content and satisfy our selues. This is that iudge, whych can not deceaue, this ys that touche∣stone that can not lye. Thus say our aduersaries, with whom in that that they appeale to the scriptures no man is offended, yea we praise them therefore, and doe the ly∣ke, our selues. But in that that they hold the scripture to be of it self alone, to ende and determin all controuersies, rising apon, the doutefull meaning of the lettre, able and suffycyent: therein we vtterly dyssent from them, and as we thynck, not without great cause. For omitting here, that almighty god commaunded in th' olde lawe as be∣fore you haue hard, that his people the Iues, in doutefull questions arising apō the lawe, should resort to the pries∣tes, and to him that was the chief iudge for the time, to be resolued therein: and bad them not, for the tryall the∣reof whych sense wer most true, to lay and confer one text with an other, (which without all dout had he knowen it to be the best and surest, as it is the readyest and easiest way he would not haue let to haue doen:) experience also hath taught vs the contrary thereof. For emongest so many as at all times haue disquieted the church, what one heretike ar they able to recon ouer∣throwen by the scryptures? was Arrius vanquished by them? Naye, if yow brought to conuince him this text, Pater & ego vnum sumus, my father and I ar one: he would tell you again that the same Chryst that so sayd, sayd also pater meus maior me ests, my father is greater then I. what had yow thē wonne at his handes, that would tell you, that one place of scripture must expounde an other, and that therefore your place must be expounded by his? And if you would wade farder with him, he would interprete

your place (as he did wyth the catholikes) to be vnder∣stand of vnitie in will and not in substance, and bring yow scripture toe, although wrested from the true sense, that should seeme well to proue his distinction. As when our sauiour praied vnto his father in this sorte, Pater san∣cte, serua eos in nomine tuo, quos dedisti mihi, vt sint vnum sicut & nos, kepe them â holy father in thy name whom thow hast giuen to me, that they may be one, as we two at one.

In th' exposition and right vnderstanding of these fewe wordes, Hoc est corpus meum, this is my body: how happeneth it that the Caluinistes and the Lutheranes agre not, by conferring one place of scripture wyth an other, yf that be so ready a waie? Doeth not Caluyn wyth all hys, teache vs that the sense and true interpre∣tation of thiese wordes, must nedes be atteined by the conference of one place of scripture with an other? and to that ende doe they not fondly alleage S. Paule cal∣lyng Chryst a rocke, yea Chryst calling hym selfe a vi∣ne, when he was in dede, neither the one nor the other, but by a fimilitude? As though because th' apostle, or Chryst hymself vseth a fygure in one place, we must thincke that in all other he neuer spake other wise. By which abhominable doctrine what letteth, if a man would be so wicked, to affirme that Chryst the sonne of god, and second parson in trinitie, wer not the true and naturall sonne of god, but by adoption onelye: and for that wycked heresy to bring this texte, dedit eis pote∣statem filios dei fieri, he gaue them power to be made the sonnes of god. Which wordes we knowe being spoken by vs men, must be vnderstand by grace and adoption:

and frowardly to mainteyne, that all the places whych any good man can bryng for the defence of the con∣trary, should be drawen to thys texte alleaged by them, and expownded and vnderstand thereby.

The Anabaptystes who deny the baptesme of in∣fants, leane they not thyncke yow to thys grounde of yours? yea truely, and good reason it is that being all heretykes as you ar, although in some poyntes dissen∣tyng, yet all ioining and agreing in one cancred hatred against the churche, you should all vse the same rules and principles. For that I may here passe ouer that reason of the Anabaptistes which belongeth to an other place, that therefore infants must not be baptized because it is not expressed in scripture (a principle also of your reli∣gion) but deliuered vnto vs by tradition: saye they not also, that they haue the scripture playne for them agein∣st vs? where yt hath, Qui erediderit & baptizatus fueri••, saluus erit, he that beleueth and is baptized shalbe saued: and again in an other place, vna fides, vnum baptisma, one faythe, one baptesme. By whych places say they it appea∣reth, that say the must goe before, and baptisme folowe after. And when the catholykes to represse, and vtter∣ly ouerthrowe this bru••ysh and beastely opinion an∣swer: that for infants thus baptized the faithe of the churche is sufficient, and accounted for theirs: crie they not as yowe doe, that in this controuers••e one place of scripture must expound an other? and that therefore, where as the scripture requireth in him that is baptized faith, that theie must haue it of their owne, according to th'apostles saieng, fides ex auditu faithe commeth by he∣aring, which infants can not haue, and according to the

saieng of the prophete, Iustus ex fide sua victurus est, the iust man shall liue by his owne faithe

I am sory that in answering to this fond reason, I haue bin compelled to make anie mencion of such horrible he∣resies as thiese ar, which I had much rather, wer with their first authors buried in hel, from whence theie cam, where neither they, nor their name might euer hereafter offend, the conscience of any good christian man. But as I haue necessarily laied before your eyes thiese, that by a part yow may iudge of the whole: so haue I willingly staied my self from rehercing whole swarmes of such opi¦nions, as being of all men taken for confessed heresies, onely depend apon this one false ground, that we nede here in earthe no other iudge, to decide and determine doubtes arising upon the s••ripture, then the scripture it self: whych being (they saye) laied and conferred to ge∣ther one text with an other, will not faile to bring vs to the right vnderstanding thereof.

If your hartes good readers be moued with thiese here∣sies in the reading, as truely god I take to witnesse mine was in the writing, abhorre those that teache them, shonne and auoide such principles and groundes, as ha∣ue byn the foundacion not of thiese onelie, but of all that now reigne in the worlde, and may be of any other hereafter, that any desperate heretyke lysteth to in∣uent. Stick to those by which all heretykes haue byn and thiese shalbe, to their vtter confusion vanquished. Shrincke not rashelie from that fundaciō, whereon your elders and forfathers fastening them selues, haue passed ouer so many hundred yeares, in the true confession of one god, one faith, one truthe, to them that hauing yet

scarse fourty on ther backes, haue notwithstanding emō∣gest thē (creaping all out of the filthy neast of one Martin Luther) so manie faythes and yet no faith, so many tru∣thes, and yet no truthe, neuer a one agreing with the other, as there be mad frantick heads emongest them. Giue no eare to that subtil generation walcking in the darck like blinde battes, without a head, without a iud∣ge, and all to thend ther iuggeling might not be espied. Tell them that yow haue sene them thriue so euel apon that presumption of theirs, so many heresies, so many schismes and lewd opinions, brought in thereby, that yow ar at a poinct with your selues to leaue them, and take that way that S. Hierom in the like case hath doen before yow: who although his knowledge in the tong∣ues wer such, as by the report of most men, it passed anie others in his time: yet would not he take apon him, in the discussing of doutes, to leane to that rule of theirs, to lay and confer to gether one texte with an other, but referring him self to the see of Rome he alwaies protes∣ted, that by that seate and faithe praised by th'apostles owne mouth would he be counceled and ruled, Beati∣tudini tuae id est cathedrae Petri communione consocior, To your holines (saith he writing to Damasus then the bishop of Rome) that is to say to Peters chaire am I ioined in communion: and he addeth a cause whie, Super illam Petram aedificatam ecclesiam scio. I knowe that on that rock (Peters chaire) the churche is builded. Say vnto them (as, S. Hierom, said vnto the the heretikes, Vitalis and Miletus) because they ar aduersaries to this seate that yow knowe them not, that they scatter and ar schismatikes alltogether out of the churche, that gather not with

Peters successor. Tell them boldelie with S. Austen that yow will owe neither sute nor seruice to their chaire of pestilence, nor be a membre of that bodie, that either lac∣keth a head, and is a dead tronck, or hath many and is a liue monstre. Aske of them with what face they could so many yeares to gether, call king Henrie the eight su∣preame head of the churche of England immediatlie vn∣der god, and nowe our gracious souereigne lady his daughter, supreame gouernor in all ecclesiasticall thinges and causes ouer the same (which how so euer they plea∣se them selues with fine fetches and coloured deuises, is with th'other title in effect all one) if this reason of theirs wer good: Christ is head of the churche, therefore there is no other head thereof vnder him? And how was king Henrie then? if they say that their meaning is, that no man can, because Christ is head of the vniuersall church; be vnder him head of the whole, but may well be of some particuler churche, as Kinge Henrie was, and the Quenes maiestie now is: then demaund of them what reason they haue to leade them to say, that a particuler membre of the churche (as the churche of England can be no more) may haue an other head be∣side Christ, and the whole bodie maie not? and why one mēbre maie haue two heads, more then one bodie? Final∣ly, if at that time they flattred the king and gaue him that which neither they could giue, nor he receiue, and abu∣sed his good nature to the destruction of so manie no∣table men, as for th' onelie refusall to saie as they said, by most exquisite and painefull tormentes, lost ther li∣ues: saie vnto them, that they yet at lenght acknowledge their fault, and admonish that good ladie our maistres

that she consent not to vse that title, which because it belongeth to Christ, she may not haue, or if theie thinck and will stand in it that she may without offen∣ce, that they doe yet at the least confesse, that reason of theirs to be very weake and of no strenght: Christ is head of the churche therefore it maie haue no other. Ex∣cept they will perhappes say, that he is head of all other churches, and hath onelie lest oures headles, so that be∣cause he is not head thereof, we ar out of the feare of falling into that inconuenience of hauing manie, and maie therefore choose some one emongest our selues whome we list.

Thus I trust good readers you see sufficiently proued, that Christes pleasure is for the repressing of heresies, and calming of tempestuouse schismes, that there be one head of his churche here in earthe, supplieng his corpo∣rall absence for the time: his honor in the meane season nothing thereby the more diminished, then it is in other thinges wherein he also vseth the ministerie and serui∣ce of men.

It foloweth now that I show to yow who is and of right ought to be that head: if first I doe yow to vn∣derstand, that it must necessarilie be a priest, and that so by iust conse∣quence neither laye man, woman nor childe, can be capable of that of∣fice.

Notes

• Lib. 1. Episto. 3.
• The high vvay to heresyes to thynck that there is not one iud∣ge in earth in the steed of Christ.
• The Apo∣log••e of the En∣glysh churche reproued by S. Cy∣prian.
• The de∣finitiō of the pro∣testants Church.
• Contr•• L•• ••iferian••s.
• One chief prie••t to auoide sc••ism••••.
• Ad 〈◊〉〈◊〉.
• Epis••ola ad Anastasi••̄ Episcop••̄ Thess••l.
• Bishops.
• Ar••hebis∣hops.
• Pope.
• Ciprian.
• Hieron.
• Lco.
• Cap. 17
• Lib. 3. de Theologia.
• 〈◊〉〈◊〉 10.
• 1. Cor. 9.
• 〈◊〉〈◊〉 25
• ••polog. Eccles. A••∣glic. sol. ••.
• The com∣mon rea∣son of the protes∣tants a∣geinst the Suprema∣cy of the Pop••.
• Hovv Christ is head of the churche, and hovv the Pope.
• De••ter. 17
• Apoc••••ip. Cap. 17.
• 1. Cor. 11.
• 1. Reg. 15.
• Hosiu•• the Car∣dinal scla∣undre by the hereti∣kes,
• Lib. de Hae resib nostri temporis.
• Hosius Cardinalis.
• Numer. 1••
• The pro∣testants reason as Chore, Dathan and Aby∣ron did.
• Numer. 16.
• The scri∣pture not hable to determi∣ne all the contro∣uersies that maie rise apon the meaning of the let∣tre.
• Deuter. 17
• ••••••an. 17.
• ••. Cor. 10.
• I••••an. 15.
• I••••an. 1.
• Marc. 16.
• Rom. 10.
• Abacue. 2.
• S. Hierō in doutes referred him self to Peters Seate
• Tom. 2. epist. ad Dama∣sum.
• The chur¦che buil∣ded on S. Peters chair.
• ibid.
• In quaest. veteris & noui testa∣mēt. q. 110
• The he∣retikes churche a dead trōck, or a lyue monstre.