or some other like vnto it If this were not youre meaning M. Nowell why cut you of the worde quaÌ„uis at the beginning and these other in the middest Tell vs some other cause if you can Next after these auctorities you alleage a treatie of one fo 73. a. Borowed of the coÌ„fession of wittenberge Tit. de Eccles that you set furth Rhetorically calling him an auncient auctor printed withe Chrisostome and of long time taken for him to proue that the churche must be tried by the scriptures To this place I answere that whether it be Chrisostomes owne worcke from whence it is taken or no this is a thing moste certeine that it is to be warily readen as the boke which hath thrust into it if it be Chrisostomes owne or anie other catholike mannes by some false Arrian heretike manie poisoned and perniciouse sentences for the maintenaunce of the Arrians heresie Emongest other to note to you one or two euen in the. 48. homilie whiche is the verie nexte before this that you alleage here the Catholikes for mainteining the equalitie of Christe with God the father are nombred emongest heretikes and in the. 45. they are called heretikes that holde that the blessed trinitie is equall of like substance and auctoritie And therefore in suche places as this auctor who so euer it be dissenteth from the common faithe of Christes churche we haue iust cause to suspect that there this heretike who hath it appeareth ouerronne the whole hath dipped in his fingres and therefore that we reiect As in this place it is likely that he thought to make a waie for his heresies by chalenging to be tried by the scripture onelie the common request of the Arrian heretikes because the worde they saide Homousion was not to be founde in the scriptures But nowe if these wordes were Chrisostomes owne and not put in by the heretike yeat foloweth it not that because the churche is to be tried by the scriptures onelie that therefore all other questions maie be decided by the same alone For God whose wisedome diuised whose holie spirite brethed whose finger wrote the scriptures as for heretikes that coÌ„temne the auctoritie of the churche he hath so disposed them as Tertullian writeth that they might ministre them Lib. de praescript aduers haeres matter so hathe he againe for them that shal be content humblie to rest in the lappe of the same made that matter by the scriptures so clere that a catholike man maie be bolde to prouoke an heretike yea all the heretikes in the worlde to dispute by scripture onelie of that question whiche and where is the true churche And suerlie so was it expedient that it shoulde be that the churche whiche shoulde iudge of the true sense and meaning of the scriptures shoulde by the scriptures be so euidentlie proued that about that their might be no wrangling As it is not to be merueiled therefore if anie catholike man giue councell to proue the church by the scriptures the scriptures speaking of the churche as hath S. Austen more plainelie then they â—narrat in psal 30 doe of Christe him selfe and therto being writteÌ„ so euideÌ„tly that the textes making for the trial therof nede no interpretatioÌ„ Lib. de vnitate ecdes ca. 16 so can you not reason that all other controuersies in semblable wise must be tried by the scripture because the scripture is more ambiguouse in other maters and because the church is proued so plainelie that it might afterwarde hauing the continuall assistence of Goddes holie spirite and being the piller of truthe assuer vs being in doubte of the true meaning of scripture And thus muche for answere to your long place alleaged to so little purpose out of that auncient auctor printed withe Chrisostome and of long time takeÌ„ for him By whose auctoritie lest the worekes of S. Clement making so muche against youre newe A sleight of M. nowells doctrine might get anie credite being here alleaged by this auncient auctor printed with Chrisostome and of long time taken for him you toke youre pen in to youre hande and cut that sentence clene awaie Hauing nowe spent youre store of testimonies brought fo 74. b. 9 by you to proue that the scripture alone ought to be the iudge of all controuersies you returne to youre olde plea so often auouched and neuer proued that we be the phariseis and therfore can not be the true churche of god that you alleage scriptures against vs as the Apostles did against the phariseis of whom and vs you saye furder as foloweth And I am suer that the high prieste withe his Iuishe churche Nowell b. 29. was able to saye as muche for the ordinarie succession of the highe priestes his predecessours euen from Aaron vntill his time for antiquitie for consent and for vniuersality against Christe and his Apostles so fewe in comparison and as it semed latelye start vp as yowe are able to saye for youre churche or againste vs. But yeat we doe thinke that the worde of God as it was alleaged by Christe and hys Apostles againste the saide high prieste and his churche so maye it and ought it allso to be alleaged by vs againste youre highe prieste and youre churche cet What so euer the Phariseis had to saye againste the Apostles Dorman for them selues they had not this to saye whiche we haue againste you that theire churche was by the testimonies of the Scriptures promised to continue for euer The Apostles proued to them the contrary oute of the scriptures if you can doe the lyke to vs and shewe by euident scriptures that the churche of Christe shoulde for the space of fiftene hundred or nine hundred yeares either be ouerthrowen and at the length restored by a newe Messias we renounce the benefite off succession we giue ouer antiquitie consent vniuersalitye and what so euer elles Thus alleaged the Apostles the worde of God against the Phariseis Thus must you alleage it against vs if you will alleage it at all And whether you be so or no the true church of god seing it Nowell fol. 75. a. 23. is in question and a greater doubte and controuersie emongest men I am suer then can be aboute the sense of anye place off the scripture yow shall neuer be hable to make anie exception to the scripture as no competent iudge in controuersies but we shall be able ten tymes more to make exception to youre Pope and his churche as no indifferent nor meete iudge We make no exception nor euer did againste the scripture Dorman as of it selfe an incompetent iudge to determine controuersies This we saye that the frowardenes of men addicted to mainteine their once receiued opinions maketh that the scripture is not alone sufficient to decide the same till the church haue giuen sentence betwene those that shall thus contende which is the true meaning of the scripture How the scripture decideth controuet
infidelles to conuert heretikes to instruct youthe in good learning to professe the tongues Grammer Logike Rhetorike Philosophie and Diuinitie without rewarde or peny taking in that I saie some addicte them selues to this trade of life and are therefore called the companie or societie of Iesus not euery Christian is suche a Iesuite M. Nowell You youre selfe were not I am suer when yowe receiued youre stipende for teaching at westminster whether you be now sodenly become such a Iesuite that other men knowe better then I. Where yow saie that they bragge of a seuerall name of religions that is one of your ordinarie lies M. Nowell Would God you and I with other that haue not yeat perfitely renounced this wicked worlde coulde as well practise in oure doinges that lesson of S. Paule modestia vestra nota sit omnibus hominibus Phillip 4. Let youre modestie be knowen to all men as they haue doen and to the greate encrease of Christiā faith daily doe Againe their religion is not seuerall in respecte of faithe which they professe being no other then that one knowen faithe of Christes vniuersall churche but of maner and kinde of liuing whiche maie be diuerse without feare off schisme But if youre religion be hipocrisie as it is in dede then haue yow stirred vp an horrible schisme diuiding and cutting the gloriouse Nowell name of Iesus in the which onelye is saluation yea tearing Christe him selfe in pieces infinitly more wickedly and cruelly then euer did the wicked souldiors that crucified Christ who had a remorse to cutte his coate a sondre Hetherto M. Nowell hathe wrangled about the name Dorman supposing the religion of those of the societie of Iesus as good as his And trulie were it no better it were but a starcke lump of heresies partly olde newly scoured partly newe lately inuented Now he commeth to the religion it selfe and vpon a bare supposition that it is hipocrisy this lusty Rhetorician dischargeth a peale of threateninges and concludeth vpon the same that the professours thereof are a horrible schisme diuiding tearing and cutting Christe him selfe and so furthe But what if the religion of those whom yow call Iesuites be no hipocrisy M. Nowell Yow bid me proue that On goddes name I saie it is no hipocrisye in dede How thinke yow haue I not well and substantially proued it Doe not I proue it to be no hipocrisy as you proue it is hypocrisie when yow bring only to proue it this bare assertion of youres as it is in dede as though euery worde that yow spake were the ghospell it selfe If yow saie that yow minded not to proue it but to affirme it then it shal be inough for me also to affirme the contrary onely without anie nede to proue it at all attending after youre proufe that so I maie haue some matter to answere to Therefore I repeate againe if the religion that yow speake of be no hipocrisy as it is none in deede then haue yow malitiously lied When yow speake of cutting the gloriouse name off Iesus Christe the tearing of him selfe in to pieces you put vs in remembraunce of that miserable and moste horrible tearing that yow haue made of Christe yow cause vs to thinke how yow haue cut his misticall bodye the churche by schismes and heresies how yowe haue haled and mangled his sacramentes how yow haue rent his true body in that moste blessed sacrament how yow haue troden it vnder your beastly feete infinitly more wickedly and cruelly on the altar thē did those wicked souldiours that crucified him on the crosse And lest all these sectes of hipocrites shoulde not be knowen Nowell sufficiently by only diuersitie of names they haue by other infinite wayes and meanes trauailed to seuer their sectes a sondre studieng for diuision as for the best and flieng all shewe of vnitie as the worst of all thinges The Catholikes being sufficiently proued schismatikes Dorman by the diuersitie of names M. Nowell wyll not staye there but by other infinite meanes and wayes he will he saieth proue the same Nowe I praie yow good Readers marcke well these infinite meanes and waies For excepte they were of greate force M. Nowell yow maie be suer woulde haue contented him selfe with suche stuffe as he hath in suche abundance brought allreadie without heaping anie more Wherfore to their diuersitie of names they haue ioined diuersitie Nowell of fashions and diuersitie of colours in their apparel diuersitie of girdles hose and shoes diuersitie of shauing diuersitie of going becking and bowing diuersitie of diete and meates diuersitie of reading singing and tuning diuersitie of churche seruice and diuersitie of rules of life Who is it now M. Nowell that magno conatu magnas nugas Dorman agit That plaieth the triffler so earnestly Who proueth quidlibet ex quolibet all thinges of euery thing What greate triffles vtter you to proue a schisme emongest religiouse men What childish diuersities heape you together to proue the horrible crime of schisme If these diuersities be as you saie they are the verie propertie of schismes and sectes what shall we saie to oure seruing men that go in diuerse liuories the aldermen of London that go in one coloure and the burgeoises and meaner Citezins that go in an other What will you make of the graue Iudges and learned Seriātes at the lawe Shal they be schismatikes and sectaries because the one sorte is cladde in scarlet the other in fine blacke Doctours in the vniuersitie in their scarlet gownes and Maisters of Arte in their schoole habite are they sectes by your iudgement M. Nowell Your selfe with your long gowne and square cap mainteine you a secte because yow go otherwise apparailed then other laye mē doe Or if iudges Doctours Aldermen scholers seruing men maye haue diuersitie of fashions diuersitie of colours in apparell and yeat this diuersitie in them no propertie of schismes and sectes maye not religiouse men also being of diuerse vocations and professions haue the like diuersitie of appareile and suche other thinges without suspition of sectes and schismes Let your wisdome if you saie nay instructe vs when you write nexte and shewe the cause why But I praie you good sir that affirme so peremptorily that this diuersitie is the verie propertie of schismes and sectes haue you anie scripture that leadeth you to saie so Haue you anie learned writer within the first six hundred yeares that giueth this marcke to knowe schismatikes by Is there anie beside your selfe and the Apologie and some other of like credite that describeth schismes and sectes by this diuersitie Naye if this diuersitie that you vainely obiect to vs were the verie propretie of sectes and schismes might you not perhappes by that meanes proue Christe and his Apostles schismatikes For as yow haue no scripture to proue that they went al in one liuory so is the likelihode and presumption on the contrarye parte that they went diuersly appareiled But how so euer
they were clothed this is most certeine that those good men that wandred about the worlde in pelttes and gotes skynnes of whome S. Paule maketh Heb. 11. mention and saieth that the world was not worthy of thē had apparel diuerse and distincte from other men and yeat I trust you will not make them schismatikes As for the other diuersities that you gather as of shauing going becking bowing c. Who woulde euer haue thought that a man of youre qualities had bene so scrupulouse or superstitiouse as to requier that all men should be shauen a like that they vse the like gate in going the same maner of becking and bowing and such like But if in shauing there must nedes for the auoiding of schismes be one vniforme fashion why not in clipping I praie you M. Nowel And then you might doe wel when you preache nexte sobrely to persuade withe the barbers that they cut hereafter all mennes beardes alike all a la marquesato all a la philippina all a la moresca all forcked all square or otherwise as to youre wisdome shall seme best so that all be a like and schisme hereby auoided Let your discretion also prescribe some one vniforme maner of going becking and bowing Nowe concerning diuersitie of diete and meates you will not I thinke take vpon you to prescribe al Englāde one diete and one kinde of meate you will rather turne it ouer to the phisicion and bid him vnder perile of schisme to appointe one suche diete to the whole realme But if this be a note of schismes or sectes M. Nowell for one ordre of religiouse men to vse one diet an other to feede after an other sorte bothe of them notwitstāding susteining nature with no other then with suche as by ordre and law they maie what are they I praie you that in the holie time of lent when all the worlde absteineth and from the Apostles time hetherto euer hath absteined from flesh doe then of al other times moste greedily desire the same That religiouse men haue not allwaies obserued vniformitie neither in cutting their heare neither in their diete emongest other of the auncient fathers none witnesseth more euidently then Epiphanius the B. of Cypres who describing the fourme of the church in his daies when he commeth to make mentiō of the religiouse men writeth thus Quidam verò ex solitariā vitā degentibus c. Some of these that Sub sin lib. 3. contra haereses Diuersities of liuing emongest religiouse men in the primitiue churche Acto 18. leade this solitarie life in the church dwell in cities Some continue in monasteries and get them farre out of the waye Some haue thought good to let their heare growe for cōlinesse sake of the propre inuentiō of their minde not of anie cōmaundemēt of the gospel or tradition of the Apostles for S. Paule the Apostle cut of this attyre There be beside other moste excellent conuersations of lyfe which are obserued in the same holye catholike churche I meane off them which absteine from all fleshe foure footed beastes byrdes and fishe yea egges also and cheese and other diuerse rules of lyfe For euery one shall receiue his rewarde according to his owne laboure And some truly absteine from al these other some from foure footed beastes only eating fowle and all other meates Some absteine from fowle and vse egges and fishe Some eate no egges neither some eate fishe onely Some absteine allso from fishe and eate cheese Some there be that eate not so muche as cheese Beside these there be other whiche absteine from breade other allso from harde fruites nuttes and all sodden thinges manye haue the grounde for their bedde Other weare no shoes other were priuey sacke clothe VVearing of sacke clothe for penaunce for vertue and penaunce sake which do trulye well For it is vnsemelye to be sene openlye wearing sacke clothe as some doe Hetherto Epiphanius touching the diuersitie of maners emongest religiouse men in his tyme. How saye yow M. Nowel were yow ignoraunt of this place when yow made youre description of sectes and schismes or knewe yow of it Iff you were ignoraunt thereof acknowledge at the length that you were deceiued if yow knew it crye shame to youre selfe that durst charge the Catholikes with schismes vsing suche maners as the primitiue churche of Christe vsed Nowe iudge good Reader whether thou haddest rather beleue Epiphanius or M. Nowell The one Epiphanius taketh occasion by these diuersityes to sette furthe the beauty of the churche the other M. Nowell to obscure thereby and deface the same The one calleth these diuerse fashions off lyuing praeeminentes vitae conuersationes moste excelling conuerastions of lyfe the other the vorie propertye of schismes and sectes Epiphanius sayeth they shall be rewarded M. Nowell as muche in effect as that they shal be condemned But where hathe Epiphanius these wordes for that maketh not a little to the matter Forsothe in that worke of his where he doeth nothing elles but fight against heresies and sectes in the very ende thereof when hauing declared before howe heretikes and schismatikes had deformed the church he would as it were oppose and set against them the holy lyfe and vertuouse conuersation off suche good men as had decked and garnished the same So that if these diuerse fashions of liuinges had bene the verye propertye of sectes and schismes he woulde neuer we maye be sure that wrote purposely against them haue cōmended thē for good and vertuouse Now for reading singing and tuning it greueth me to heare how farre you be M. Nowel from all good tune As though it were either nedefull or youre churches at home vsed thorough out all the realme one tune and not diuerse But for this matter I will leaue yow to the musicians mercy for diuinitie maketh no matter thereof I assure yow Yeat there is an other diuersitie and that is of churche seruice If diuersitie herein make a schisme then wo be to you M. Nowell and your companions who haue altered the common receiued seruyce thorough out all the latine churche Ex ore tuo te iudico serue nequam But it is not euery diuersitie of churche seruice that maketh a schisme but onely suche diuersitie as is done against ordre and lawe I meane Goddes lawe the lawe off the church giuen by those spirituall rulers and gouernours whome Christe hathe appointed for the building off his Ephes 4. Acto 20. misticall bodye the churche and to guyde and rule the same redemed with his pretiouse bloude Is there anye suche diuersitie M. Nowell in church seruice emongest religiouse men Or howe euer the same seruice be emongest them in this pointe diuerse that in some places it is longer and hathe therefore mo lessons Antiphones Responces then in other in some places shorter and therefore fewer whiche procedeth of this that some of these ordres being specially instituted to preache as the Dominicanes and those of the
haue loked so farre in the 34. and 35. leafe of my firste booke Nowe to the place of Chore Dathan and Abiron of the whiche you saye Nowell B. 5. thus Concerning the reason made by Chore Dathan and Abiron that the people ought not to obeye their gouernours because they be all holye * These wordes and the lorde is emōgest them left oute by M. Nowell Dorman and that therefore the magistrates ought not to lifte them selues aboue the Lordes people it is not oure reason cet No in dede M. Nowell as you haue alleaged it it is not youre reason But if you had trulye reported it it woulde haue gone as nere to your reason as twelue pense to a shilling But you doe here as you did before with the reasons of Swenckfielde that is leaue oute the chiefe reason wherein the comparison is made and then crie oute vpon me for making suche wise comparisons Who seeth not that I compare you hereto these schismatikes refusing to obeye Moises and Aaron not because they saide they were all holy but because they added in ipsis est Dominus and the Lorde is present with the multitude as you refuse that one heade of Christes churche because Christ is present with his churche As for the wordes that you note here in the margent of youre boke multitudo sanctorum and populus domini papae as though you coulde thereby make some shewe that this place might be applyed to Chanon Chore Deane Dathan and his felowes it deserueth to be rather laughed at then answered seing that bothe it is a manifeste lye wherewith you sclaundre the cleargye who neuer called them selues the holy people of the greate Lorde of Rome as you here feine and also it is well knowen that what so euer libertyes and immunities the cleargye had the same were giuen as the faithe encreased by Emperours and kinges them selues and therefore they were moste far from the maner of reasoning vsed by these schismatikes Nowe whereas M. Dorman alleageth the Apologie as thus reasoning Nowell B. 25. that the churche hathe no neede of anie other ruler because Christ is with it truth it is if M. Dormā doe meane one only heade of the vniuersall church For Christe nedeth no suche generall gouernour seing he is bothe present him selfe continually by his spirite as he promised and also for that he hathe in euery peculier countrie and churche his Moises and Aaron that is to saye his feuerall deputies in his steede euerye where here in earth for that no one mortall man can possibly suffice to the gouernaunce of the whole worlde or churche c. If he nede gouernours of euery peculier churche where Dorman he is no lesse present then with the whole why nedeth he not aswell one chiefe heade to gouerne the whole who shall emongest so manie heades diuided into partes euerye one thinking his opinion to be best strike the stroke and preserue vnitie If yowe saie God maie so preserue euerie bishop that he fall not into heresie you put god to worke daily mo miracles then he doth to preserue the chiefe bisshop of all whiche yet you stagger to graunte as a thinge impossible The wordes folowing in youre Apologie that no one mortall man can suffice to the gouernement of the whole fo 96. a. 3. worlde or church I of my accustomed sinceritie omitted yow saye And what haue you gotten by it nowe you haue alleaged it youre selfe Verilie this that you will make all men vnderstande that god is able with you to doe no more then you list to giue him leaue but of this I haue entreated before sufficiently You saye that you are far from rebelling Nowell against youre naturall soueraigne and other gods ministers appointed to gouerne you c. But how farre M. Nowell I Dorman praie you Who made the boke of succession at home Who sounded the two traiterouse blastes against the mōstrouse regiment of women their Quene being a woman From whence were they blowen but from the lake of Gehenna Who grudgeth against the princes ordinaunce in matters indifferent and of small importance no greater then of a square cap Who made warre against their prince in Scotland Who set all Fraunce in an vprore against their king Who but that vnhappy vermine the protestants That which foloweth fol. 96. b. and 97. a. b. is answered before That the waye to ouerthrow Fol. 68. vsque ad fol. 106. heresies is not by the only scripture The 27. chapiter THIS matter hath bene sufficiently handled before in the 21. chapitre And allthough in me it be a greate faulte and highly laide to my charge to alleage thrise one place of scripture yet muste yowe good readers beare withe M. Nowell if he alleage his absurde and wicked assertions more then six times thrise and maie not in any wise twite him with the prouerbe Crambe his that to muche of one thing is naught yea allthough he neuer proue anie of them once But maie yowe not be ashamed M. Nowell so vniustly to M. Nowell repre hending other men for vnreuerent speaking of the scripture speaketh of all other most vnreuerētly him selfe charge Pighius and Hosius with vnreuerent speaking of the scripture when youre selfe in this place applie your prophane prouer be to signifie that to muche of scripture maie be nought that anie place thereof maie so often be alleaged that it shoulde become vnsauory By what auctoritie claime yow I praie yowe tell vs suche libertie that yowe maie speake of the scriptures that whiche is vnlaufull and plaine blasphemie and other maie not vse so muche as similitudes or comparisons betwene the scriptures and other prophane thinges Why is it laufull for yow so oftentimes to repeate these heathenishe wordes that it is impossible for one man assisted by gods grace for otherwise we affirme it not to gouerne the whole churche of Christe that we be like to the Phariseis and high priestes of the Iues you to Christe and his apostles that there ought no more to be one chiefe heade to gouerne the churche then one emperour to gouerne the whole worlde that the pope can not be iudge in his owne cause as though goddes cause were his owne priuate cause with suche like absurdities a nombre mo and maie not be laufull for me to alleage thrise the holie scripture of God to proue three seuerall pointes Firste that it coulde not be likely that God prouiding for his chosen The place of Deuter. alleaged by me thrise to three seuerall purposes people the Iues a chiefe and heade gouernour to ende and determine all their controuersies woulde not for his churche whiche he loueth more tendrely where he knewe shoulde be greater nede doe the like nexte to answere thereby youre foolishe reason Christe is heade of his churche and present allwaies withe it therefore there nedeth no other By which reason I saide that God shoulde haue prouided for the Iues no chiefe
that to deceiue the simple vseth here these wordes Yealde vp the honour and glorie of gouerning the whole world and church to god as though any man so claimed the gouernement of the churche as that he woulde displace Christe thereof Also you see that in this treatie hetherto as M. Dorman hathe Nowell not one worde out of the newe testament so hath he alleaged but only two textes out of the olde testament one oute of Deuteron cap. 17. c. an other of Numeri 16. which bothe make directly against him c. You see and knowe I doubte not that one texte of holye Dorman scripture is as good as a hundred You see that M. Nowell goeth guilefully aboute to abuse the simple by this terme nation as thoughe because the Iues whiche were but one nation had their chiefe prieste and high bishoppe therefore there shoulde folowe thereof naught elles but that euerye nation countrye diocesse or churche shoulde haue also their chiefe bishoppe withoute anye one heade ouer the whole whereas the Iues althoughe they were but one nation were yeat the chosen people and churche of God and emongest diuerse heades of seuerall tribues there was ouer all those heades one chiefe heade You haue seene that of S. Cyprians applieng of this texte to inferiour magistrates can be gathered no necessary argument that it maie not be otherwise applyed that is to the higher You haue seene as many as haue readen my first booke fol. 33. 34. 35. that Moises was a prieste that yeat there foloweth no absurditie of being two high priestes at once because as S. Augustine Lu quaest super Leuitic lib. 3. cap. 23. saieth they were bothe high priestes in diuerse respectes the one in commaunding to be done the other in executing thinges commaunded And withall you see that we are here by M. Nowell vntruly burdened of disobedience to oure Souereigne as not acknowledging suche auctoritye in the same ouer spirituall matters as was in Moises and Aaron VVherefore you maye well vnderstande that were it either Nowell proffitable or necessary c to haue such an one heade God woulde haue certified vs of a thing so proffitable and necessarie more plainely and exprossely then by two olde shadowes of the Iuishe churche which doe teache vs also the contrary God hath certified vs by building his church vpon one Dorman by making one generall pastour ouer all the rest that his Matth 16. Ioan. vlt. pleasure was to appointe this maner of gouernement in his churche But what meane yow to finde faulte with the testimonies of the olde testament calling them shadowes and to demaunde other of the newe hauing brought for youre opinion not so muche as one piece of a sentence out of either the olde testament or the newe Yow see howe blindely he going aboute to proue that there Nowell fo 120. a. 1 ought to be one onelye heade ouer all the church bringeth in for proufe thereof the regiment of seuerall countries kingdomes cities c. by seuerall princes seuerall magistrates and heades whiche maketh moste directly with vs that seuerall churches should in likewise haue their seuerall heades Yow see that oure question being whether the catholike Dorman churche of Christe whiche is but one ought to be ruled by one heade or manie M. Nowell here like the blinde bayard that he speakethe of saieth that my example proueth for them that it ought to be ruled by manye because many kingdomes haue many kinges wherein yow see that diuiding the church which is but one he goeth against the faithe of the churche Yow see that he dissembleth my reason which is that as a kingdom because it is one is best ruled by one heade so the church which is but one is best ruled by one heade Yow see that to this reason hetherto he neuer answered Yow see how often S. Cyprian is by him alleaged for the pope Nowell of Rome his supremacy in those places where he speaketh of Rogatian and of him selfe being bothe bishoppes c. Yow see howe the places of S. Cyprian and S. Hierom Dormna expressely mainteining the superioritie of one aboue the rest in euerye diocesse with the cause added for the auoiding of schismes brought by me to proue by more forcible reason the necessitie of one heade ouer the whole M. Nowell wresteth to the directe prouing of the B. of Rome his supremacy wherof in that place as it was not my purpose to intreate so if I had I had done preposterously and confounded my appointed ordre of writing Yow see howe the place of S. Basile brought to declare the maner off heretikes in contemning the auctoritie of their bishoppes he laieth to my charge vntruly to haue bene brought as spoken of the pope of Rome Yow see that the comparison made betwene Nouatus and oure protestantes of England holdeth in this that either of them laboureth to withdrawe the subiectes from their laufull obedience Yow haue heard good Readers the sory melodie of M. Nowelles harpe whereupon twanging on a false string he made a shamefull lye in saing that Vrsitius and Valens offred vp their recantation as well to Athanasius as to Iulius the pope Yow see that he hath oftentimes beelied S. Cyprian and S. Hierome feining them to make all bishoppes equall in auctoritie and no one to be aboue the other Yowe see his owne inconstancie and disagrement withe him selfe one while affirming all bishoppes to be equall and none to be aboue the other an other while denieng and making chiefe prelates in euerie prouince yow see him reiecting pope Leo as witnesse in his owne cause and bringing in the African to esbeare witnesse to them selues Yow see to deface pope Leo howe shamefully he sclaundreth Zosimus of whome the whole Africane councell wrote so reuerently Yow see howe he burdeneth without all maner of proufe Celestinus of whome Prosper writeth so honorably with other his successours to haue forged a greate many of the epistles nowe abrode in the names of Clement Anacletus c. yowe see howe he spareth no iniuriouse wordes to Leo calling him theefe noting him of ambition whome the councell of Calcedon called thrise blessed and God honoured withe miracles Yow see that he chalengeth vntrulie the copies of Leo to be contrarye one to an other Yow see that he is a plaine makebate and to mende his cause by setting the doctours at variance betwene them selues how he heweth mangleth and cutteth awaie from the auctors that he alleageth wordes yea sentences to serue his purpose You see in defence of schismes howe he laboureth to finde vnquietnesse emongest the Apostles and disciples of Christe you see that to deface vnitie as he taketh it from the Apostles so he attributeth it to the Phariseis and enemies of Christe You see for lacke of weightier matter he chargeth vs with the disputable opinions of scholemen and logiciners with diuersitie of apparell of diete and meates which maners as