and you haue seene that saincte Cyprian so taketh it The other shewyng that Christian princes are superiours to Bishoppes or high Priestes as was Moses to Aaron or els if Moses were as thei saie a prieste also that there were twoo high priestes in the Iewishe churche at once and so consequently ought to bée in our churches whereby M. Dormans assertion of one head ouer the whole churche is quite ouerthrowen And withal you see how the Papistes theÌ„ selues disobedient to their owne soueraigne appoincted by God to bee their gouernour are the successours of Chore Dathan and Abyron rebellyng againste Moses and Aaron their gouernours by God appoincted Wherefore you maie well vnderstande that were it either profitable or necessarie were it Goddes and Christes pleasure as maister Dorman saieth it is to haue suche an one head in earth ouer his churche God would haue certified vs of a thyng so profitable and necessarie for vs and so pleasaunt to hym in his scriptures where he hath declared his pleasure more plainlie and expresselie then by twoo olde shadowes of the Iewishe Churche whiche also bee suche that thei dooe teache vs cleane contrarie to that whiche M. Dorman saith is so necessarie for vs and Christes pleasure also You se how blindly he goeth about to proue that there ought to be one onely head ouer all the churche bringeth in for proufe therof the regiment of seuerall countreis kingdomes cities c. by seuerall princes seueral magistrates and heades whiche maketh moste directly with vs that seueral churches should in like wise haue their seueral heades And yet he thus dealing auanteth himselfe askinge who is so blinde that he can not sée that he reasoneth effectuously Like blinde bayard laiyng himselfe in the mire and there walowing neieth yet for wantoÌ„nesse as though he were galoping in the gréene and flinging in the plaine You see how often S. Cyprian is by him alleaged for the Pope of Rome his supremacie in those places where he speaketh of Rogatian and of himselfe beyng both bishops of other countreis and places of the equalitie of al bishops whiche is directly against the supremacie of one ouer all You sée in likewise how he alleageth S. Basil bewailing the state of the bishops of the Gréeke and east churche and the decay of their authoritie and of their sées as though he had spoken of the Pope of Rome and his estimation nowe decayed and his see so sore ruined and howe he hath either very ignorantly or moste malitiously by false translation corrupted S. Basil You sée how vntruly he would make Nouatus his othe exacted for the maintenaunce of his heresie to séeme the same that is our othe of obedience to our prince and renouncing of the Popes foraine vsurped tyrannie And howe he would make Vrsitius and Valens to séeme to acknowledge the Popes supremacie onely for that they after long dissention reconciled them selues to Iulius bishop of Rome as they did in likewise to Athanasius bishop of Alexandria in Egypt who by the like reason should be the head of the whole churche as well as Iulius You sée howe he hath alleaged S. Hierome speaking of the authoritie that euery bishop hath ouer the priestes and clergie of his owne diocesse as though he had spoken of the supremacie of the bishop of Rome ouer all byshops and the whole thurche throughout the world Yea and thus hath he not been ashamed to alleage out of suche treaties of S. Hierome as either haue not as muche as one woorde spoken nor meant of the bishop of Rome though the saide treaties be very longe either if any mention be made of him other Bishoppes are expressely made equall in authoritie with hym and therefore his supremacie ouer other Bishoppes cleane ouerthrowen You sée Pope Leo his witnesse in his owne cause can not helpe hym specially the witnesse being corrupted and the copies of his testimonie not onely diuers but cleane contrarie one to an other whiche taketh awaye all creadite from them all And were they as they are surmised Pope Leo his woordes yet they are as you haue séene by S. Cyprian and S. Hicrome euen in the same places by M. Dorman alleaged clearely and fâ—lly confuted You sée howe shamefully he alleageth Nazianzene his sayinges of one God as though they had beene spoken of one Pope of whome Nazianzene neuer dreamed You see the woordes of an vncertaine and vnwoorthie authour boldely without blushyng alleaged for S. Augustines woordes whiche woordes yet were they S. Augustines make nothing against vs. And vniuersally you sée his falshoode in translating or fraude in corruptinge manglinge or addynge to such authors as he doth alleage Neither is his deceite and guile comparable to his impudencie and vnshamefastnesse beinge not abashed to alleage those authours for him who aboue all others moste make agaynste him As namely S. Cyprian and S. Hierome beynge both most plaine and earnest for the equalitie of all byshops and so directly against the supremacie of one ouer all And thus you sée good Readers that such an one head of the whole churche in earth to be neither appeareth to be Gods and our sauiour Christes will or pleasure by any thinge hitherto by M. Dorman alleaged out of the scriptures neither to be the wil of any godly auncient doctour by any thing hitherto brought by M. Dorman out of their writinges neither appéereth it by any good or probable reason by him made to be profitable muche lesse necessarie to Christes church that any such head should be Nay the cleane contrary to witte that it is not Gods nor our sauiour Christes pleasure that it was not the will of the godly auncient doctours that it is neither necessarie nor profitable to Christes churche to haue any suche one head in earth appéereth euidently by the Scriptures doctours and reasons yea and by the same scriptures doctours reasons which are by M. DormaÌ„ for his purpose alleaged And these good reader be those most plaine and euident reasons these be those vrgent causes whiche M. Dorman promysed in the beginninge of this treatie he woulde alleage for the necessitie of one head ouer the whole churche Neyther séemeth it that M. DormaÌ„ him selfe was ignorant of this infirmitie weakenes of his sclender proufes and therfore hath he to call away the readers mynde from this consideration intermingled many matters impertinent as complaintes and lamentations for the great persecutions that they innocent laÌ„bes God wot doo suffer as trifling tales of surmised felons as the defence of Cardinal Hosius one of the greatest estates for learning and vertue as saith M Dorman that this day Christendome hath as long treaties of the Suenkfeldianss Arrians Anabaptistes as declamations against the scripture and conference of tertes of the scripture together whiche he is very oft in hande with declaringe a speciall offence and stomake against the same Al which
aduentured not to come aftervvard theÌ„ selues assuredly knovving that all that they coulde say vvas already vttered by their scholers mouthes but yet trustinge that all men did not so knovv the same but that they might still mainteine vvith some their olde opinion and doctoral estimation And though one Doctor came and vvas handled as vvere the disciples yet vvas the rebuke but one mans but had he gotten the victorie the prayse had been coÌ„moÌ„ to them al. This is the effecte of S. Chrysostome his exposition vpon the sendinge of the disciples and the comminge of one Doctor vnto our Sauiour Christe VVhiche our aduersaries like men of muche discretion haue politikely folovved But all men that haue any vnderstanding at all may easely vnderstande that thei all vvoulde not commit the handlinge of matters of suche vveight and for the vvhiche they all as it vvere Pro aris focis for life and death as one might terme it doo fight to those fevv beinge very yonge men and of meane learninge and small experience in comparison and of a diuers studie and professing themselues vvhich they can not hide to be yonge studientes in diuinitie all men I say may vvell knovve that they vvoulde not committe suche matters to such men vvithout their common aduise and helpe ioyned vvith â—hem Seeinge that D. Hardinge himselfe do the plainely confesse that he in the vevv of his vvorke vsed the aduise of his learned friendes and that it is not credible that M. Rastell vvould let his booke lie by him foure yeres in a readinesse vvithout a suruey therof made by some of so many remayning with him at Louane VVherfore it is not harde for any of any vnderstandinge to vnderstande that this publishinge of their common deuise vnto the worlde in the names of a few of the simplest sorte among them is but a practise of policie For they perciuinge that they cannot write nor set abroade bookes worthy to be compted learned mens doynges doo prouide authors meete for suche bookes as they can set foorth VVhereby they shall not onely keepe their owne autoritie and cause without all daunger what so euer be iudged of these authors or their bookes but shall also mainteinâ—â—n the mindes of men a great opinion and expectatioÌ„ of themselues as Veteranes and olde Souldiours whose brunt when they shall come to the matter wil be as may seeme of greater force and violence than that it can possibly be resisted seing these yonge souldiours haue geuen such a fresh onset But I dare assure you that either these matters shal thus stil be handled by scholers and yonge studientes as they call theÌ„selues or if th' olde doctors dare adueÌ„ture which yet many doctors doubt of they shal handle the saide matters but scholerlike as hath that one Doctor already doone and I doubt not but it shall to the worlde be made most manifest that he hath so doone And to speake more particularly as it was no greate matter for D. Harding out of Pighius Gropperus Hosius and certaine others who haue intreated of the same matters in common places before him to haue translated into English what he thought meete for his purpose whiche he hath lately put abroade as his owne dooinges so might M. Dorman with farre lesse labour and better right also a greate deale out of his maister D. Hardinges booke so lately before written borow of authorities and reasons ready framed to his haÌ„des as much as liked him and so of a peece of his maisters booke conteining onely .iiij. articles of .xxvi. with greate ease make vs an other new booke as greate as is his maisters the ordre here and there being a litle transposed to obscure the matter and to make a show of new inuention and the stile somewhat floorished with M. Dormans railing rhetorike For they that doo know M. Dorman better than I doo marueiling of his dooinges in Diuinitie matters doo thinke that he hath all his learninge not of inheritance but by lâ—gacie supposinge that he hath mette with Doctor Smith his written bookes who of late deceasinge did as they say put M. DormaÌ„ in some trust Els they thinke he coulde not so shortly and sodenly before he was knowen to be a student in Diuinitie become a Bacheler of the same Vnlesse perhappes he sometime stoode vpon the bridge with others whiles the creator saide Omnes vos qui statis in ponte estote Bacchalaurei dixit fatui suÌ„t But the same his acqueintance so marueiling of his new degree in schoole of Diâ—initie affirme that in iesting scoffing mockinge and railinge he is suche a Veterane and so olde a practicioner that he doth plainely raigne yea and triuÌ„phe too in the schoole of scolding and though they helde their peace his dooynges in this booke doo wel declare the same And it is not vnlikely but that M. Dorman with others vpon vew of D. Hardinges booke iudgeing that he as a graue and learned man had sufficiently reasoned against vs but had otherwise dealte to coldely with vs as of purpose auoidynge glikes nippes scoffes bittes cuttes and girdes for so himselfe saithe thought it good by common aduise that M. Dorman takinge D. Hardinges reasons and so eased of that greatest parte of the labour should set foorth the matter and amplifie it specially that of the Popes supremacie in the whiche he saw his Maister had professed breuitie after his and certaine others deuise and not only with nippes and girdes pinche and wringe vs but also with whole cartlodes of railynges in the whiche facultie M. Dorman excelleth should ouerwhelme vs that wee might seeme to all their fauourers not only borne downe and cleane ouerthrowen by D. Hardinge but also by M. Dorman torne all to peeces according as M. Dorman hath in this booke for his parte well endeuoured himselfe to accomplishe Novv if any doo maruell that I not prouoked as may seeme doo purchase to my selfe so great and grecuous an aduersarie as is M. Dorman by ansvvering his booke vvritten as he professeth against the bishop of Sarisburie I make them this ansvvere Though this and other like bookes appeare in name and vvoorde to be vvritten againste the saide bishop onely yet be they in deede and meaninge vvriten againste vs all as vvell as him for that they doo oppugne and assaulte the cause vvhiche is common to vs all vvith him vnder his name onely goeinge about through his sides as it vvere to thrust vs all through the hartes Further seeinge suche a number of bookes as it vvere dartes directed at his head vvhereof the moste parte are suche that had he leysure enough therto yet vvould he neuer ansvvere them but by contempte of them vvhiche yet not ansvvered might seeme therfore to be let alone for that thei vvere not ansvverable suche is either the sclender discretion of some sielie soules either the bolde braggerie of many malaperte aduersaries I thought for the satisfiynge of the symple and
Popes supremacie as dooeth his maister D. Hardyng who hath these woordes It is not good saieth Homere to haue many rulers lette one bee ruler It is true that Homere saieth it is not good to haue many equal rulers ouer one countrey or nation but this maketh nothyng to proue that there should bee one heade ouer all the Churche throughout the worlde excepte D. Hardyng can proue that Agamemnon was kyng of all the worlde or at the least that Homere meant he should so bee but he meante nothyng lesse for he speaketh of the gouernemente of the armie of the Greekes onely And so I graunt it is good likewise that one bishop doo gouerne one diocesse as it was good in Homers iudgemente that one graunde capitaine should gouerne the Greeke armie And thus muche by the waie to D. Hardyng his Poeticall argumente for the Popes supremacie Now seyng it pleased doctor Hardyng to make mention of Aristotle who misliketh not Aristocratie that is to saie the gouernyng of the beste and wisest men beyng a competente number and seyng further that many cities haue been and bee farre better gouerned in Democratie by many rulers chosen of the people then euer was the whole churche by one Pope It is presumptuouslie doen by M. Dorman bothe against his maister doctor Hardyng and against Aristotle so noble a philosopher and to zelously for one Pope to safe thei be all blinde that can not see the necessitie of one onely head gouernour euery where And it maie seme to some that suche kinde of speache doeth not so muche spryng out of absurditie of the matter as out of the disposition of M. Dormans drousie head and dimme sight Let vs in Englande bee in that poincte of the best iudgement and in the beste case as we be in déede vnder so moderate a Monarchie and yet let them withall who haue of long tyme been vnder the quiete gouernemente of many reasonable rulers neither bee starke blind neither though not in so happie a state as are we yet in no vnhappy case as it semeth M. DormaÌ„ would place them But let euery nation citie thinke it self moste happie in that state of regiment that God hath placed it in And concernyng the gouernement of the vniuersall Churche seyng it standeth of so many or rather innumerable thousandes of menne and women of al countries nations and languages throughout the whole worlde so that it can not possiblie be ruled and gouerned by one neither was it by God appoincted to bee by one gouerned no more then the whole worlde it self the seuerall kyngdomes countries thereof being appoincted by God to seuerall kynges and gouernours Yet if it must nedes be gouerned by popes seyng it nedeth many gouernours I would we had many Popes were thei good gouernours but beyng as thei are false vsurpers and cruell tyrauntes one Pope is to many by one Concernyng the auoydyng and quietyng of Schismes and troubles in the Churche we saie that as the seuerall kynges of euery kyngdome the seuerall gouernours of euery countrie and citie c. are able to ouersee their seuerall charges and to kepe their people in ciuill order and peace so are the seuerall Bishoppes of euery diocesse and the seuerall chief prelates of euery prouince able to auoide or to appeace if thei rise all schismes and troubles ecclesiasticall as saincte Cyprian out of whom this reason is borowed and falslie wrested by theÌ„ to an other purpose dooeth moste plainlie teache saiyng thus Cum statutum sit omnibus nobis c. Whereas an order saieth saincte Cyprian is taken emongest vs all and it is right and reasonable that euery mannes cause be there heard where the fault was coÌ„mitted and wheras euery Bishoppe hath a part of the flocke assigned to hym whiche he ought to rule and gouerne and for the whiche he muste gâ—ue an accompte vnto the Lorde it is not conuenient that suche as bee vnder their gouernaunce should runne from one Bishoppe to an other but there to make answere in their causes where thei maie haue accusers and witnesses of their crimes Excepte suche desperate persones thinke the authoritie of Bishoppes in Afrike to bée lesse then is the authoritie of other Bishoppes Thus farre saincte Cyprian with muche more in the same place expresly affirmyng that it is right and reason that seuerall Bishoppes haue the gouernemente of seuâ—rall diocesses euen for the same cause for the whiche you doo vntruely alledge the necessitie of one heade and declaryng the commoditie of pacifiyng of heresies Schismes and dissentions for of them he speaketh in that place and of correctioÌ„ of vices by euery suche seuerall Bishoppe in his owne charge mosie directlie against D. Hardyng and M. Dormans doctrine of pacifiyng of schismes by one onelie head of the vniuersall Churche affirming all suche appellations from a Bishoppe of one countrey to a Bishoppe of an other countrey to be vnlawfull for that all Bishoppes of all countries be of like authoritie and that none but naughtie and desperate menne doo thinke the authoritie of some bishoppes to be inferiour to the authoritie of other And further folowyng D. Hardyng and M. Dormans owne groundes wee saie that as God is the one heauenlie kyng ouer all the worlde and yet hath not appoincted any one man to bee his onelie deputie in earth ouer all the Kyngdomes of the worlde but that the whole worlde is gouerned by his prouidence as the onelie kyng thereof and by the ministerie of many seuerall kynges and rulers whom he hath seuerally appoincted ouer euery nation as his deputies as is expreslie declared in the scripture so in like wise is Christe the onelie heauenlie heade of his Churche and neither neadeth nor hath appoincted any one persone in earth to bee his deputie or vicar generall ouer all the churche throughout the worlde but by his prouidence and the ministerie of many Bishoppes his seuerall vicars in euery diocesse bothe hath and dooth well gouerne his Churche and that as it is impossible that there should bee one onelie earthlie kyng ouer all the worlde as by the state of the worlde from the beginnyng hitherto is moste manifest and in case there were one yet were it impossible for that one to ouersée his charge and to keepe all the worlde in Ciuill order seyng the wisest kinges that be haue of one particular kyngdome their handfull as thei saie so in like maner is it impossible that there should be one generall head in earth ouer the vniuersall Churche or all Churches dispersed throughout all the world conteinyng so many nations so diuerse languages and natures of men or that suche an head could ouersee his charge keepe all Churches from Schismes and troubles and pacifie them when thei were risen This as a thyng tried by the state of the worlde at this daie and euer sith the first beginnyng thereof I leaue to thy reasonable consideration good reader to determine betwixte vs. Dorman Fol. 5. And because good
ecclesiaruÌ„ esse coÌ„suetudineÌ„ vt ad eos qui longè iÌ„ minoribus vrbibê° per presbyteros diaconos baptizati sunt episcopus ad inuocationeÌ„ sanctispuÌ„s manuÌ„ impositurus excurrat c. That is I doo not denie this to bée the custome of churches that y e bishop doeth come to those that be Baptised in lesser tounes by Priestes deacons to laie his hand vpon them with the inuocatioÌ„ of the holy ghost And shortly after he saieth Quòd si hoc loco quaeris quare in ecclesia baptizatus nisi ê‘ manus episcopi noÌ„ accipiat spirituÌ„ sanctuÌ„ queÌ„ oeÌ„s asserimus iÌ„ vero baptismate tribui disce haÌ„c obseruationeÌ„ ex ea autoritate descendere ê™ post ascensum dnÌ„i spuÌ„s sanctê° ad apostolos desceÌ„dit Et multis iÌ„ locis idem factitatuÌ„ reperimus ad honoreÌ„ potius sacerdotij quam legis necessitateÌ„ Alioqui si ad episcopi taÌ„tùm imprecationeÌ„ spuÌ„s sanctê° defluit lugeÌ„di sunt qui in viculis aut in castellis aut iÌ„ remotioribus locis per praesbyteros diaconos baptizati antè dormierunt quà m ab Episcopis inuiserentur Ecclesiae salus in summi sacerdotis dignitate pendet cui si non exors quaedam ab omnibus eminens detur potestas tot in ecclesiis effictentur schismata quot sacerdotes That is to saie If you aske in this place wherefore he that is Baptised in the Churche doeth not receiue the holie ghost but by the handes of the bishop the whiche holie ghost we all doo affirme to bee geuen in true Baptisme Learne this obseruation to come of that authoritie that after the ascension of our Lorde the holie ghost came doune vnto the Apostles And we finde that the same is dooen in many places rather for the honour of Priesthoode then of the necessitie of the lawe Els if the holie Ghoste come doune onelie at the praier of the bishop thei are to be lamented who being baptised by Priestes and deacons in little tounes and villages or places further of doo dye before thei be visited by the bishops The healthe of the church dependeth vpon the estimation of the chief Priest who if he haue not authoritie pearelesse and aboue all other ye shall haue in the churche so many schismes as there be Priestes Thus farre S. Hierome whose woordes I haue repeated at large and in the last place without any intermission haue ioigned the verie woordes by D. Hardyng and M. Dorman alledged to S. Hieromes woordes nexte before Whereby it is moste euidente that S. Hierome speaketh of euery bishop in his owne diocesse and of the priestes and deacons that bée vnder hym in his said diocesse And that the authoritie which S. Hierome saieth the Bishop hath is the authoritie of laiyng his handes vpon children or other lately baptised by inferiour ministers and curates in villages of the said diocesse whiche authoritie is apperteinyng to all bishops in their owne diocesse that bishops haue that authoritie geueÌ„ them aboue other priestes or deacons beyng curates of smaller tounes and villages in their diocesse not by the necessitie of Gods lawe but for the honour of their bishoprike For if euery priest of the diocesse should in all poinctes bée of equall authoritie with the bishop there would arise so many Schismes by the arrogancie of the priestes as there bée priestes And for this cause hath euery bishop an authoritie pearelesse as M. Dorman dooth translate it and aboue all other priestes in his diocesse For it is euident by the places before alledged that comparison is made betwene priestes deacons and cuvates in smal tounes and villages who haue authoritie to baptise beeyng many and betwene the Bishop of the diocesse who is one and the high prieste in the saied diocesse and hath authoritie pearelesse ouer all other priestes and deacoÌ„s in the same diocesse And that there is no comparison here made betwene the bishoppe of Rome as the high prieste or bishop ouer all other priestes and bishops as D. Hardyng and M. DormaÌ„ without all shame would wrest it whereas there is not one woorde from the beginnyng of that longe dialogue of S. Hieromes vnto this place by them alleged nor to the ende of the same either written or meante of the bishop of Rome but of euery Bishop in his owne diocesse And therefore this whole matter is altogether impertinente to D. Hardyng and M. Dormans purpose of one onely heade ouer the whole Churche vnlesse M. Dorman would frame vs therof this leude argument Sainct Hierome saith that euery bishop ought to haue authoritie aboue all other priestes of his owne diocesse ergo the Bishop of Rome ought to haue a preemineÌ„ce pearelesse aboue all bishops of all diocesses and ouer the whole churche throughout the whole worlde Whiche maie well bee M. DormaÌ„s reason but fure I am that no reasonable man beyng awake will so reason To conclude you see it is not without great cause that D. Hardyng in his booke calleth this place of S. Hierome a notable place and saieth that it maie not be lette passe whiche his maisters woordes M. Dorman well noting â–ª would not suffer it to passe vntill he had by the handelyng thereof declared his notable foolishenesse Wherein as I doo little merueil of M. Dorman whom the leudeâ— the writyng is the better it dooeth become hym so can I not but muche muse how it should come to passe that doctor Hardyng or any of any honestie and learnyng should so abuse hymself and the readers with the allegation of suche impertinente places and with what conscience and shamefastnesse thei can doo it Vnlesse thei thinke that this excuse maie serue in matters of religion also Dolus an virtus quis in hoste requirat which is to saie What matter maketh it whether you vse fine force plaine truthe or guile with an enemie And therefore thei deale with vs rather as enemies then as doeth become themselues beyng Christians or as apperteineth to the treatie of religion woorthie of al truthe sinceritie Dorman fol. 5. And againe in an other place speakyng of the apostles he writeth thus Quòd vnus posteà electus est qui caeteris praeponeretur in schismatis remâ—dium factum est ne vnusquisque ad se traâ—ens ecclesiam rumperet That is That one was afterwarde chosen to rule the reste that was dooen for a remedie against schismes least while euery man would chalenge to hymself the churche by suche halyng and pullyng thei might breake the same No well S. Hierâ—me in his epistle to Euagrius she weth that praesbyter and episcopus a Priest and a bishop bee all one by the firste institution and by the Lawe of God whiche he proueth by many testimonies of the scâ—ipâ—ures and withall he declareth that the Apostles themselues were called praesbyteri that is to saie elders or priestes So that all bishops whiche be the successours of the Apostles bee also praesbyteri that is to saie
witnesses sainct Cyprian and sainct Hierome brought in by hymself for the proofe of his parte and that whiche is more I will prooue it by the verie same places of sainct Cyprian and sainct Hierome whiche are by Doctour Hardyng and maister Dorman here alleged that is to saie by the thirde epistle of the firste booke of the epistles of sainct Cyprian and by the epistle of sainct Hierome to Euagrius And I doubte not but as of his three witnesses brought for hym one is no witnesse but suche as if one would saie aske my self whether I bee a theefe or no so the other twoo witnesses who bee moste woorthie credite shall proue my cause true I truste and maister Dorman a verie liar Wherein I doo thus proceade First I will putte the reader in remembraunce yet once againe of Saincte Cyprians owne woordes before touched written in the same epistle by maister Dorman alleged whiche are these Cum statutum sit omnibus nobis c. whiche maie bee thus translated whereas an order is taken or statute made emongeste vs all and it is also reasonable and right that euery mannes cause be there hearde where the faulte was committed and whereas a portion of the flocke is assigned to euery bishoppe by himself whiche euery one ought to rule and gouerne and must geue an accompte of his doynges to the Lorde these whiche bee vnder our gouernaunce ought not therefore to runne about to witte from one Bishoppe to an other neither to breake the agreable concorde of Bishoppes by their guilefull temeritie or rashnesse but ought there to make answere in their causes where thei maie haue accusers witnesses of their crimes excepte it seeme to a fewe desperate and caste awaie persones that the authoritie of the bishoppes that bee in Afrike is lesse then the authoritie of others whiche Bishoppes haue alreadie geuen iudgement of them their cause is alreadie heard sentence is alreadie pronounced against them neither dooeth it agree to the graue iudgemente of Bishoppes to be blamed of the leuitie of a mouable and inconstant mynde whereas our Lorde dooeth saie Let your speache bee yea yea no no. Thus farre saincte Cyprian M. Dormans owne witnesse euen in the same epistle by hymself alleged And this sentence of saincte Cyprian touchyng the determinyng of controuersies in the places where thei dooe rise and that no appellations shal bee made to any bishop of an other Prouince yea and that namely not to the Bishop of Rome nor that he shall sende any Legates Laterall to heare or determine foraine matters dooeth the whole Carthaginense councell approue and allowe wherein was saincte Augustine Drosius and Prosper with 217. moe learned and godlie Bishoppes assembled as I haue before noted The same sainct Cyprian euer agreyng with hym self in this veritie of the equalitie of al bishops which is the ouerthrowe of the supremacie of one dooeth applie many suche places of the scriptures as are customarelie but moste falsely alleged now a daies by this authour and other aduersaries for the proufe of the popes supremacie ouer all Bishoppes to the declaration of the equall authoritie of euery Bishoppe in his own diocesse as the place of Deuteronomium concernyng the obedience due to the high Prieste out of Numerie of the disobedience of Chore Dathan and Abyron against Aaron out of the Actes of the Apostles touching Saincte Paules woordes I wiste not that he was the high Bishoppe for it is written thou shalt not speake euill to the prince of thy people All these places I saie doeth saincte Cyprian allege for the authoritie of Rogatian an Africane Bishop and againste the disobedience of the saied Rogatians oeacon against his bishop And the same places dooeth sainct Cyprian likewise againe in an other place allege for his owne authoritie beeyng Bishop of Carthage and against the stubbornesse of Pupianus towardes hymself So that saincte Cyprian doeth in all places maintaine the equalitie of bishops and withal ouerthrowe the supremacie of one ouer all directlie againste this place by you as out of Pope Leo alleged But in no place is sainct Cyprian more effectuous and piaine concernyng this matter then in his booke intituled De simplicitate praelatorū where he hath these woordes Dn̄sapostolis oībus post resurrectionem suam parem potestatē tribuit mox Hoc erant vtique caeteri apostoli quod fuit Petrus pari consortio praediti honoris potestatis That is to saie The Lorde after his resurrectiō did geue like orequall power to al his Apostles The other Apostles were the veric same that Peter was beeyng indued with like felowship both of honour and power Thus farre saincte Cyprian who beyng in so many places so directlie againste this vsurped supremacie of one and for the equalitie of all Bishoppes it is to be wondered with what face M. Dorman hath been so bold and busie with S. Cyprian in this his treatie of the popes supremacie Now let vs heare S. Hierome M. Dorman his second witnesse and euen in the same epistle by M. Dorman alleged also Where Saincte Hierome speakyng of the authoritie of Churches and Bishops and makyng thē all equall and none aboue an other hath these woordes Nec altera Romanae vrbis ecclesia altera totius orbis estimanda est c. Wée maie not thinke that the Churche of the citie of Rome is one and the Churche of the whole worlde an other Bothe Fraūce and Britaine now called Englāde Afrike and Persie lande the East countreis and Indie and al barbarous nations woorship one Christe and obserue one rule of truth If you seke for authoritie the worlde is greater then the citie of Rome wheresoeuer any bishoppe is whether he be at Rome or Eugubium at Constantinople or at Rhegium at Alexādria or Tanis he is of the same merite of the same priesthoode The power of riches or basenesse of pouertie maketh not a bishope either higher or lower But thei be al the successors of the Apostles But thou wilte saie how dooe thei at Rome a◠the testimonie of the deacon ordein the priest What dooest thou allege to me the custome of one citie what dooest thou chalenge for the lawes of the Churche the vsage of a fewe whereof presumptiō hath risen Thus farre sainct Hierome Vpon the which place Erasmus in his Scholies noteth that Eugubium Rhegium and Tanis were base and little tounes and that sainct Hierome matcheth in paires and couples a poore simple little toune with a noble citie to she we therby that the dignitie of the Bishop is not estéemed by the greatnesse of his diocesse or citie but that all bishops bee equall in office Now let vs compare these twoo sainct Cyprian I saie and saincte Hierome bearyng witnesse with the truthe with Leo onely bearyng witnesse to hymself Leo saieth In the holie Apostles themselues there was a differēce of power and that it was geuen to one to be aboue all the reste On
in the scriptures declared to be so by God appoincted so is there no disorder that seuerall churches haue seuerall bishoppes to their heades but is moste necessarie for all good order so to bee And so is that sentence of Nazianzene generally takeÌ„ nothyng against the gouernance of seuerall bishops in seuerall diocesses no more then it is againste the ciuill regiment of seuerall gouernours in seueral countreis For as it is apperteinyng to God onely to our sauior Christ his sonne by their almightie power wisedome to gouerne all y e world all the church so is it enough and to muche for any one man well to gouerne a little parcell therof And so to returne to Nazianzene his saiyng VVhere is no rule there is no order Truthe it is but where one Bishop as one head is in euery diocesse there is some rule therefore there is some order VVhere many rule there is seditioÌ„ It is true if many magistrates haue equall rule in one coÌ„mon wealth or if many ecclesiasticall persones haue equall authoritie in one seuerall Churche wee confesse it is like to their phantasie who would haue many equall Goddes to rule the worlde But one seuerall ruler in one seuerall dominion one seuerall bishop in one seuerall diocesse dooe resemble one God rulyng one whole worlde and one Christ ruling one whole churche so well as earthly creatures maie resemble the heaueÌ„lie creatour But one earthlic man by gouernyng all the whole worlde or the whole churche throughout the worlde to resemble God or Christe is a presumption vnhearde of but onelie in the Pope of Rome Let therefore seuerall rulers and Bishoppes holde themselues contented with seuerall dominions and diocesses accordyng to Gods ordinaunce For it is false that suche seuerall rulers in seuerall places doo cause sedition and it is prooued false by the ciuile gouernemente of diuers rulers in diuers couÌ„treis for so it staÌ„deth for the moste part throughout the worlde at this daie Wherefore M. Dorman and D. Hardyng maie as well saie that the worlde is seditiously gouerned by diuers princes as the Churche by seuerall Bishoppes But as Nazianzene euer dreamed of one Emperour ouer all the worlde to auoide seditioÌ„ though he teacheth there is one God no more did he though he teache one Christe yet euer dreame of one onely head bishoppe or Pope ouer the whole Churche throughout the worlde to auoide schismes as dreamyng M. Dorman phantasieth and thinketh all men that bee awake to dreame too as he dooeth He speaketh further in his sleape and saâ—eth Howe shall wee then saie Our Lorde loueth Syon aboue all the tabernacles of Iacob What this dooeth meane or to what purpose it is I knowe not And I beléeue M. Dorman when he waketh if euer he wake can not tell hymself For Pighius out of whoÌ„ he borowed it is a sleape and neuer will wake to tell his dreame Dorman fol. 7. There is no doubt therefore but that Christe hath prouided for his churche whiche he redemed so dearely as with the expence of his owne moste precious bloud a iudge and chiefe ruler to ende and determine so many controuersies as he knewe should molest and infest the same Thei caÌ„ not saie that are aduersaries kicke againste this truthe that this whiche I allege was in the olde lawe and in a shadowe that these daies and this tyme requier other maners For that argumente hath their Englishe apologie soluted and pronounced that so to saie were Plusquam ridiculum seeyng there was then idem deus idem spiritus idem Christus eadem fides eadem doctrina eadem spes eadem haeredit as ideÌ„ foedus cadem vis verbi dei the same God the same holy ghost the same Christ the same faithe the same doctrine the same hope the same heritage the same couenaunte the same strength of Goddes woorde Nowell M. Dorman is so mightie in reasonyng and hath so many and so good groundes that he is full of conclusions as you sée We graunt Christe hath prouided for his churche so dearely bought and beloued of hym as well as he did for the Iues better too For wheras thei had but one chief bishop for their whole nation he hath by the ministerie of his Apostles prouided euery greate citie euery Diocesse of suche a one that thei maie bee the better gouerned and lesse pained to traueill farre for the decision of their doubtes and controuersies Wherefore in these poinctes wee make no exception to your olde shadowe nor require no new maners But as thei and we haue one God one spirite one Christe one faithe one doctrine one inheritaunce and so foorthe that so in like maner there bee one like ecclesiasticall â—egâ—ment that euery one diocesse countrey or nation haue in like wise one bishop to bee their iudge and determiner of doubtes as had the nation of the Iewes But M. Dorman dealeth not truely with the Apologie The Apologie declareth that the church of God was muche obscured and broughte to a small number emongeste the Iewes and it shâ—weth thaâ— it hath in like wise also been obscured and broughte to a small number emongest Christians The aduersaries of the Gospell who are the corrupters thereof and would haue no corruption nor decaie of the Churche now noted or knowen saie although the Churche of God was obscured and brought to a little number in the old lawe and in the shadowe and figure when nothing was perfite yet can it not be so in the time of the Gospell the tyme of grace and perfection c. The Apologie replieth That defence can not serue for there was the same God the same spirit the same Christ c. then as is now and therefore as the Churche decaied then so maie it and hath it decaied now M. Dorman handleth the matter as though he could prooue by the Apologie that because there was the same God the same Christ the same holy ghost c. in y e Iuishe church as is now therfore must there be one head bishop ouer all the christian churche dispersed throughout y e world as there was one head bishop ouer all y t Iues. Whiche foloweth no more then that we must haue circumcision now for that the Iues had it then Vnlesse M. Dorman thinke he may mingle In lente vnguentum thinges moste impertinent together and prooue quidlibet ex quolibet all thinges of euery thing at his pleasure Dorman Fol. 7. But yet this I proteste that apon the auctoritie of ther Apologie whiche with me is in that conceit that it is with all honest and learned men that is to saie taken as in deede it is for a fardle of lies I am no whitte the bolder to reason thus Nowell Here is at once a protestation and also a confutation of the Apologie For other confutation or answere to it then this and suche like as you shall heare hereafter haue thei not hetherto made Wherefore as iustlie might we chaleÌ„ge all the
the world condemned and burned to ashes bee an eternall witnesse Yea let their owne decree made in the saied Councell whiche was That no faithe nor promise is to bee kepte to any heretike nor that any manne by any promise standeth bound to an heretike for so thei call all those that dare speake against them bee a perpetuall testimonie of the same Thei saie wee are heretikes wee dooe deny it if our naie maie not defende vs why should their yea coÌ„demne vs Thei saie because thei bee the churche but wee deny the same shall here their yea secue for theÌ„ as it did before against vs and our naie neither touch theÌ„ nor helpe vs In some countreis if the partie accused pleade not guiltie and saie naie to the crime obiected if he by diuers tormentes enforced to confesse doo still maintaine his naie and passe through the appoincted tormentes constanly mainteinyng his naie he is discharged and let goe But it caÌ„ not healp vs accused as heretikes to denie the false accusation to mainteine our deniall in all tormentes and moste cruell deathes neither to bring good testimonie of our innocencie out of Gods woorde all these can helpe vs nothyng against their onelie bare saiyng that we bee heretikes for that is all their proofe In what case are we then How easily maie thei then bothe defende themselues coÌ„demne vs and maintaine what thei list be it right or wrong truthe or falshoode beyng accusers witnesses examiners and iudges theÌ„selues in the causes wherein thei bée parties and parties accused also Wherefore what can we dooe els but as did Christ our sauiour and his holie Apostles against the high Priestes against the Phariseis and Scribes appeale to God not absent not dumbe as M. Dorman deuiseth and saiyng nothyng at all for vs as he would haue it seme but to God yea and to our Sauiour Christe his soonne speakyng his minde moste largelie and plainly in the scriptures and beyng no partie but moste indifferent iudge betwéene them and vs. For if the controuersie be about true Religion and scruice of God what better triall can there be then Goddes woorde God hymself commaundyng vs that in his seruice we shall dooe that whiche he coÌ„maundeth vs that wee shall neither adde thereto nor take any thyng therefrom What better Iudge can there be in this worlde betwene vs then Gods woorde whiche as our sauiour Christ saieth shall iudge vs in the worlde to come If the controuersie bee aboute the true churche what better iudge can there bee then the Scripture writen by the Prophetes and the Apostles seyng it is testified to vs by the spirite of GOD moste plainelie that the true churche is builded and staied vpon the foundation of the Prophetes of the Apostles And though this dooe not like M. Dorman and suche as he is yet you shall heare that it did not misâ—â—ke the old and holie fathers of the auncient and true churche that suche controuersies should bee so quietted by the scriptures Sainct Augustine coÌ„tendyng against those who doo attribute Gods grace and giftes to the woorthinesse of mennes merites coÌ„cludeth thus Cedamus consentiamus autoritati scripturae sancte quae nescit falli nec fallere That is to say Let vs geue place and aagrée to th'autoritie of the holy scripture whiche caÌ„ not bee deceiued nor deceiue others The same S. Augustine contending with the Donatistes hath these woordes Nos nullam Cypriano facimus iniuriam cum eius quaslibet literas à canonica Diuinarum scripturaruÌ„ autoritate distinguimus neque sine causa tam salubri vigilantia Canon ecclesiasticus constitutus est ad queÌ„ certi prophetaruÌ„ ApostoloruÌ„ libri pertineÌ„t quos omnino iudicare noÌ„ audemus secundum quos de caeteris fideliuÌ„ infideliuÌ„ iudicamus mox ca. 32. Ego huius epistolÄ™ autoritate noÌ„ teneor quia literas Cypriani noÌ„ vt canonicas habeo sed eius ex canonicis considero quod iÌ„ eis diuinaruÌ„ scripturatuÌ„ autoritati coÌ„gruit cum laude eius accipio quod auteÌ„ noÌ„ congruit cuÌ„ pace eius respuo Whiche is to saie We doo Cyprian no wrong when we make a difference betweene euery letter and writing of his and the Canonicall autoritie of the holy scriptures Neither without cause thecclesiasticall Canon with so holsome care hath béen appoincted to the whiche the certain assured bookes of the Prophetes Apostles pertaine the which in no wise we presume to iudge and according to the which we iudge of all other bookes writinges both of the faithfull and of the infidels And straight waies after in the 32. chapiter I am not bound to the autoritie of this epistle because I hold not Cyprians letters and writynges for Canonicall but consider his writynges by the Canonicall what accordeth in them to the auctoritie of the diuine Scriptures I allowe with his praise and what disagreeth froÌ„ them by his leaue I refuse These are the woordes of S. Augustine You maie sée here how S. Augustine preferreth the scriptures before the doctours yea before S. Cyprian so often by you M. Dorman alleged who was in deede a blessed martyr is no doubt a sainct in beauen and who also is mosse against you euen where he is alleged by you You see S. Augustine will haue sainct Cyprians writynges and all other doctours and mennes saiynges and writynges examined and Iudged by the scriptures whiche you yet reiecte as no coÌ„uenient iudges and that the scriptures maie be iudged by no man Yea S. Cyprian hymself agreyng hereto sheweth the causes why heresies schismes corruption of the truthe and breache of vnitie dooe come into the Churche and why so many are deceiued by the deuill transformyng hymself into an angell of light by these woordes Hoc eò fit fratres dilectissimi dum ad veritatis originem non reditur nec caput quaeritur nec magistri coelestis doctrina seruatur Quae si quis consideret examinet tractatu longo at que argumentis opus noÌ„ est That is to saie This coÌ„meth to passe hereof moste beloued brethren for that wée dooe not retourne to the origene â—â— beginnyng of the truthe neither is the head sought nor the doctrine of the heauenlie maistor kepte The whiche thynges if a man dooe consider and examine it shall not neede any long treatiâ— orargumentes Thus farre saincte Cyprian Who calleth Christe originem veritatis caput vnum caput originem vnam magistrum coelestem c. To saie The beginnyng of the truthe the head the onelie head the onely beginnyng the heaueÌ„lie schole maister whose doctrine if we would obserue we should not saith S. Cyprian neede any longe treatie or argumenâ—es But for that this beginnyng of the truthe is not returned vnto this heade is not soughte for the doctrine of this hâ—auenlie schoolemaister is not kepte he affirmeth it to bee the cause of all heresies schismes endlesse contentions illusions
of the deuill other mischieues in the churchâ— in his tyme as we likewise prooue it now to bee in our tyme. And therefore thei that seeke other beginnynges beside this onelie beginnyng other heades besides this onelie heade other doctrines besides this doctrine of this onelie heauenlie schoole maister are the verie authours of the saied schismes heresies endlesse contentions and all other mischieues whiche trouble the Churche of God Now lette vs heare S. Augustine concernyng the scriptures and Councelles who contendyng with the Artians allegyng the Ariminense concilium for them hath these woordes Sed nunc nec ego Nicenum nec tu debes Ariminense tanquam prÄ™iudicaturus proferre concilium nec ego huius autoritate nec tuillius detineris scripturarum autoritatibus non quorumque proprijs sed vtrisque communibus testibus res cum re causa cu causa ratio cum ratione coÌ„feratur c. That is to say But neither I ought to bring foorth the councell of Nice nor thou the Councell of Ariminum as one thereby to preiudice the othâ—r neither am I bounde to th' authoritie of the one nor thou of the other By the authoritie of the scriptures not peculiar witnesses vnto either of vs but common and indifferent to bothe let matter with matter cause with cause reason bee coÌ„pared with reason Thus farre S. Augustine You sée that your Councelles by S. Augustines iudgemeÌ„t ought not to preiudice vs beyng at controuersie with you you se how your councelles are partiall to you as was the Ariminense councell to the Arrians yea and muche more too you see that S. Augustine would not in this case vse the authoritie of the Nicene councell whiche yet of all other had and hath the greatest authoritie and that therefore the authoritie of the Scriptures partiall to none but common and indifferent to all is to bee vsed of all and aboue all as iudge Sainct Chrysostome coÌ„cernyng the same writeth thus Grauior est scripturarum ac prophetaruÌ„ doctrina quaÌ„ siquid à mortuis resuscitati renuÌ„cient quà m si angelus è coelo descendat quae illi dicunt serui sunt qui loquuntur quae verò scripture loquuntur loquutus est Dominus Docet ergo nos DnÌ„s vt scripturis potiùs credendum existimemus quà m caeteris omnibus Whiche is to saie More weightie is the doctrine of the Scripture and the Prophetes then if suche as bee raised from the dead dooe reporte any thyng or if an Angell dooe descende from heauen as for the thinges that thei talke thei bee but seruauntes that speake them but whatsoeuer the Scripture vttereth the Lorde hath spoken it The Lorde therefore dooeth teache vs that wee should thinke creadite should be rather geuen vnto the scriptures then to all other thynges These are the woordes of Chrysostome in that place And in an other he saith Nemo vult ad scripturas attendere si enim aduerteremus non solum noÌ„ incideremus in fallaciam sed etiam alios deceptos inde liberaremus periculo abstraheremus That is to saie No man will geue heede vnto the scriptures for if wee did consider them wee should not onelie not fall into errour our owne selues but also therof deliuer other that are deceiued and pull them from perill So muche affirmeth Chrysostome Sainct Hierome also agreeth to the same who speakyng of a matter conteined in the writynges called Apocrypha saieth Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur That is to saie This because it hath not the authoritie of scripture for it is as easely conteÌ„ned as proued The same saincte Hierome euen in an other place alleged also in the Popes owne Canonnes hath these woordes Non adferamus stateras dolosas vbi appendamus quod volumus pro arbitrio nostro dicentes hoc graue est hoc leue est sed adferamus diuinam stateram de scripturis sacris tanquam de thesauris dominicis in illa quid sit grauius appendamus Whiche is to saie Let vs not bryng deceiptfull balances wherein wee maie weigh whatsoeuer wee luste at our owne discreation saiyng this is heauie this is light but lette vs bryng the heauenlie balaunce of the holie Scriptures as from the treasure of the Lorde and therein lette vs weigh what is of more weight Thus muche concernyng the soueraintie of the Scripture I thought good to bryng out of the Doctours Nowe touchyng the expoundyng and sense of the Scriptures S. Augustine hath these woordes Vbi apertius ponuntur in scripturis sacris ibi discenduÌ„ est quomodo iÌ„ locis intelligantur obscuris c. Where thynges are more plainlie vttered in the scriptures there must we learne how thei are to bee vnderstanded in darke places These bee saincte Augustines woordes who dooth often in sundrie places of his woorkes inculcate and repeate the same Saincte Chrysostome agreeyng with saincte Augustine concernyng the same hath these woordes Ad ipsum diuinae scripturae scopum accedamus quae seipsam interpretatur mox Sacra scriptura seipsam exponit auditorem errare non sinit Whiche is to saie Let vs come to the leuell and marke of the holie scripture whiche dooeth expounde it self And by and by after The sacred scripture expoundeth it self and suffereth not the hearer for to erre Hitherto Chrysostome Now concernyng the authoritie of the scriptures and the Churche there is a moste notable and true declaration thereof in the auncient authour printed with Chrysostome and of long tyme taken for hym who vpon these woordes of our sauiour in the Gospell of sainct Mathewe Qui sunt in IudÄ™a fugiant ad montes That is to saie Thei that be in Iewrie let them flie to the mountaines saith thus Id est qui sunt in Christianitate conferant se ad scripturas Et quare in hoc tempore omnes Christiani conferre se ad scripturas debent Quia in tempore hoc ex quo obtinuit haeresis illas ecclesias nulla probatio potest esse verae Christianitatis neque refugium potest esse Christianorum aliud volentium cognoscere fidei veritatem nisi scripturae diuinae Antea enim multis modis ostendebatur quae esset ecclesia Christi quae gentilitas nunc autem nullo modo cognoscitur volentibus cognoscere quae sit vera ecclesia Christi nisi tantummodo per scripturas Quare Quia omnia hÄ™c quae sunt propriè Christi in veritate habet heresis illa in schismate Similiter ecclesias similiter ipsas scripturas diuinas similiter episcopos caeterosque ordines clericorum similiter baptismum similiter Eucharistiam cÄ™tera omnia denique ipsum ChristuÌ„ Volens ergo cognoscere quÄ™ sit vera ecclesia Christi vnde cognoscat iÌ„ taÌ„ta coÌ„fusione similitudinis nisi tantuÌ„modo per scripturas IteÌ„ ex moribus ipsis priùs iÌ„telligebatur ecclesia Christi quando coÌ„uersatio ChristianoruÌ„ aut omniuÌ„ aut multorum
now to helpe the poore surmised felone somwhat if he appealyng for the triall of his innocencie to God can bryng for hym so many testimonies of Gods owne mouthe as wee are able for our innocencie to brynge testimonies of woordes proceadyng from the mouthe of God and of our sauiour Iesus Christ and yet it will not serue the seelie felowe nor healpe hym any thyng in his plea of not guiltie then I thinke there can not bee a fitter lawe whereby to proceade againste hym then the Popes Canons whiche you knowe well M. Dorman for you haue therein spente more tyme then in the studie of the Scriptures neither can he haue a meeter iudge to condemne hym then the Pope hymself and an handsomer man emongest all men to bee I will not saie his hangman but the foreman of a Popishe quest to passe against the seelie soule shall not any manne I beleue easilie finde nor a fitter then is M. Dorman And thus I lette this his parable passe For that he by the waie saith that there is in our case beside the scriptures an other heade to order vs and kéepe vs vnder meanyng the Pope it is true there is suche a one in deede that hath too longe kepte vs and all the worlde too vnder by his false hypocrisie and horrible tyrannie and he maie also bee called an heade of the churche by the same phrase as Sardanapalus Nero Heliogabalus and suche like monsters were named heades of the coÌ„mon wealthe whiche thei vtterly subuerted and he is in deede the head and husbande too of that cruell stepdame the Popishe Synagoge beeyng a moste horrible murtherer of those whose mother she would be accompted to be That he saieth Christe the thief heade of all vseth in all necessarie knowledge to geue answere by this head to witte the Pope it is M. Dormans position and a false fable The filthie spirites that are called Ventriloqui are more méete to geue answere by suche a polluted mouth Now that it pleaseth M. Dorman to ioigne vs with felons and to conclude that wee as well as thei bee theeues and that as felons would without controlment robbe the bodie so would we doo murther mennes soules he fareth herein with vs as did an hastie scholde once with an honest woman callyng her whoore at the first woorde for feare leaste the other should haue happened firste vpon her name whiche was the same For it is well knowen to the worlde that the Papistes themselues be rather theues and murtherers who by their pardons and Masses and other suche their pedlar pilfrey set a sale haue picked all mennes purses and of the temple of God by suche buiyng and selling haue made a deÌ„ne of theeues and vnder the colour of long praiers of Diriges soule Masses and Trentalles haue spoiled poore widowes houses often tymes takyng awaie by the name of a Mortuarie the onely Cowe whiche with her Milke should haue fedde the sorowfull poore widowe and a seelie sorte of fatherlesse children Whiche Papistes also as thei haue with all crueltie murthered infinite numbers of Christian mennes bodies so haue thei by their poysoned doctrine slaine infinitelie moe thousandes of mennes soules then thei haue murdered bodies and so haue plaied all partes and fulfilled all poinctes of perfecte theeues and murderers too So that a Popishe prieste might moste iustlie bee termed by a Plautine periphrasis trifur trifurcifer Dorman Fol. 9. But let vs examine this reason of theirs wherof thei are wont so muche to triumphe Christe is head of the Churche Ergo the Pope is not Ergo it can haue no other head That Christ is the head of the Churche wee grauÌ„ted before and none of our side did euer yet denie it But as it is moste manifest that Christ himself is the worker of all his sacramentes for he baptizeth he forgeueth sinnes he coÌ„secrateth his blessed body bloud he ioigneth together in Matrimonie the man and his wife yet forasmuche as he should needes depart out of this worlde and could not alwaies dwell with vs after a corporall maner he hath chosen ministers to dispense those giftes by and we saie and no faulte founde therewith that the prieste his minister baptizeth that he forgeueth sinnes that he consecrateth his most pretious body and bloud So after the same maner and for the same cause that is to saie because he could not bee alwaies presente with vs in suche sorte as we might see hym and speake with hym face to face to bee resolued at his mouth of suche doutes and questions as should arise amongst vs he left vs also one that in his absence should gouerne and rule his whole churche He remaineth neuerthelesse head thereof he ruleth he reigneth he exerciseth his power and authoritie in the same but yet by maÌ„ his minister whoÌ„ for that cause moste aptly the Scholasticall writers haue termed caput ministeriale that is to saie a heade but yet by the reason of his seruice and ministerie vnder an other that is Christ who is onely absolutely simplie and without all relation to any other the head therof Not as though he were not able to rule the same without any suche help or instrument whiche he could haue dooen also in the old law where his pleasure was that the people should resort to the chief priest to be resolued in all doutes arisyng apoÌ„ the lawe and had no more nede of helpe then then he hath now but for that this waie it hath pleased hym to showe his exceding greate loue towardes mankind by choosing out of emongest men suche as he wil execute his will by in this worlde suche as he wil vse as his mouthe to interprete the secretes of his holie pleasure to vs and finallie suche as should represente to vs his owne parsone Nowell Now that M. Dorman hath refreshed his readers with his pleasaunte pastyme folowyng the preceptes of his Rhetorike he retourneth to earnest againe and falleth to examination of this reason Christe is head of the Churche Ergo the Pope is not Ergo it can haue none other heade The antecedente he graunteth confessyng that none of their sorte euer denied it though a little before he made a greate wonderyng at it inquiryng by a musing interrogatorie what head thinke you good readers appoincte thei to gouerne Christes church c. And the argumeÌ„t also is good the churche beyng taken as it is there in the Apologie for the vniuersall churche which hath not nor can possiblie haue any one earthly head ouer it to gouerne it as hath béen often at large heretofore declared Maister Dormans examples of Christes ministers of his holie SacrameÌ„tes here in earth make rather against hym then with hym for one chief heade hath many vnderministers in diuers seruices and places vsuallie but what perteineth that to proue that there muste bee one â—eade ouer all places and seruices ecclesiasticall throughout the whole worlde Whiche is vnpossible to bee Neither can your