the contrary parte S. Cyprian saith The Lorde gaue like and equall authoritie to all his Apostles all the Apostles bee indued with like felowship bothe of honour and power Thus saieth S. Cyprian in his booke intitled De simplicitate praelatorum Of the simplicitis of priestes noting them as double faced prelates that teache or attempt the coÌ„trary Againe Leo saieth Out of this forme is taken our difference of Bishoppes that in euery Prouince one bee chief and of moste authoritie and the bishop of greater cities to haue greater care and consequeÌ„tly that he who sitteth in Peters chaire should haue charge be heade of the vniuersall Churche Thus saieth Leo and thus he saieth because he hymself would be Lorde and head ouer all the churche S. Cyprian saieth Euery bishop hath his seuerall portioÌ„ of Christes flocke to rule and gouerne for the which he must geue an accoÌ„pt vnto the Lorde And that those who are vnder the charge of the bishop of one countrey maie not appeale to a bishop of an other nor the cause determined by one Bishop maie be called in question before an other for that the authoritie of one Bishop is not inferiour to an other nor the authoritie of the bishop of Afrike is lesse then the authoritie of the bishops of Italie or Rome it self for his woordes haue euidentlie that relation and that none thinke the authoritie of one bishop to be lesse then the authoritie of an other bishop but a fewe wicked and desperate men Thus you see how your owne witnesses are at square and there is yea and naie betwéene this your Leo and S. CypriaÌ„ in these matters S Hierome agreing with S. Cyprian saith All churches worshippyng one Christ and obseruyng one rule of truthe are equall with the churche of Rome all bishoppes bee the successours of the Apostles and of one priesthoode and of the same merite and dignitie Thus saieth S. Hierome But Leo saith contrary that it was geuen to one to be aboue all the rest that thei who be appoincted in greater diocesses or cities haue more care and authoritie and that th' onely see of Peter hath charge of the vniuersall Churche is heade therof Thus saith Leo. S. Hierome saith The lesse diocesse or toune or the poorer estate maketh not the bishop lower or lesse in authoritie the greater prouince the greater citie the greater riches make not a Bishop greater in authoritie And though Leo doo make neuer so muche of Rome and set it aboue the vniuersall Churche S. Hierome saith Th' authoritie of the vniuersall churche is greater then the authoritie of the churche of Rome as the worlde is greater then the citie of Rome And he saith further What dooest thou allege me the vse of the one citie of Rome for a lawe of the churche wherof riseth presumption of a fewe against all men I thinke y e fire and water are not of more contrary nature then are S. Cyprian and S. Hierome contrarie to that epistle alleged by M. Dorman as Leo the Popes epistle nor that any witnesses brought againste a man by his aduersarie euer haue more directlie testified againste him then these twoo witnesses S. Cyprian and sainct Hierome brought in by D. Hardyng and M. Dorman for them dooe testifie againste them euen in the verie places by themselues alleged besides their consonancie with themselues in al other places and the consent of S. Augustine and twoo hundreth and moe Bishops agrecyng with them againste this Leo. What should one iudge of these meÌ„ bringyng in together three witnesses of the whiche twoo are moste directlie againste them and againste the thirde also who alone seemeth to make with them that thirde as in his owne cause to bee suspected and further to bee doubted also whether it bee he in deede or an other vnder his name and suche as he is the woordes of his testimonie either manifestlie falsified or els at the least in diuers copies beyng not onely diuers but cleane contrarie as hauyng in one copie it is so in an other if M. Dorman slepte not it is not so And yet bothe these impossible bothe to bee true bee one mannes testimonie of one and the same matter and in one and the same place also Were these menne so blinde that thei did not see this or so shamelesse that seyng and knowyng thei durst yet allege suche witnesses for them So blind bussardes thei tooke all menne in the worlde sauyng themselues to bee Surelie me thinketh it to bee an harde case and a silie shamelesse shifte for menne to bee driuen to allege those authours and to bring those witnesses for them whose testimonies dooe thus conuicte them and quite ouerthrowe their cause and withall shame them vtterlie And verie miserable is the Pope and Poperie being driuen now at the laste to the patrocinie of suche proctours who openyng and bewraiyng the weakenesse of the groundes and foundations thereof so long tyme heretofore by ignoraunce of the worlde iudged sure will themselues bryng all Poperie beyng alreadie of it self ruinous to speedie and vtter destruction For the whiche also all godlie and suche as loue the truthe haue greate cause to geue God greate and hartie thankes for that these causes as desperate beyng forsaken of almoste all learned graue men M. Dorman with suche other as he is haue thus taken them in hande and that suche leude matters haue founde at the proctours and patrons moste méete for them Dorman Fol. 6. Hetherto haue you harde good readers beside the experience that we haue of ciuile policie and worldlie gouernemente the opinions also of saincte Cyprian sainct Hierome and holie Leo all three agreing in one that there must nedes be one iudge in Christes church in his steede that the health of the churche dependeth vpon the authoritie of the chief Prieste that if his authoritie bee not aboue all the reste there will so many Schismes breake in vpon vs as there bee Priestes that for the auoidyng of that mischiefe there was one chosen euen amongest the Apostles to gouerne the reste Last of all that that vsage in Chrisâ—es churche to haue one head is no newe inuention as some men falslie report but taken from the example of the Apostles theÌ„selues Nowell Hetherto haue you heard good readers how of the experience of ciuile policie and worldlie gouernment wherein euery seuerall countrey citie and companie haue their seuerall Princes rulers and heades maister Dorman would moste lâ—udely gather that al churches dispersed in all countries cities tounes villages nations peoples and laÌ„guages impossible to be knoweÌ„ and more impossible to be gouerned but of Christ onely the onely head of that vniuersalitie should haue one onely heade here in earth You haue hearde also how ignorantlie if he did not vnderstand how shamelesly if he did vnderstande he hath alleged S. Cyprian and S. Hierome for him beyng bothe in all other places vniuersallie and in the verie speciall places also by
innocent sheepe of Christes folde men and wâ—men yea yonge striplinges and maydes those little lambes shead by these rauening and bloudthristie woulfes testifie the same moste aboundantly in our Phariseis Scribes and high priestes the successours and children of those their olde Iuish forefathers of whoÌ„ with their saide forefathers as this sentence was spoken so dooth it moste expressely represent and depainte them moste liuely in their naturall colours that ye maye well know them by their fruictes For that they spoile poore wydowes houses vnder y t pretence of their longe prayers their diriges Masses of Requiem Trentalles c. is but a trifle with them but the greatter shal be their damnation as our Sauiour saith Now concerning the schisme which M. DormaÌ„ shooteth at chieflie We answere we haue made none other schisme from you than did S. Paule make from the saide high priestes Scribes and Phariseis your predecessours from whom though he were from his childehood brought vp emongst theÌ„ he did wel vpon good grounde departe for that they had before departed made a schisme from God and his most holy lawe to the traditions of the mother churche of their Pharisaicall fathers as haue likewise you Papistes departed made a schisme from Christe and his Apostles doctrine and from the auncient churches founded by the Apostles labour to your mother the Romishe Sinagoge and haue by your poysoned Popishe traditions slayne moe soules than you haue by your crueltie murdred bodies of Christian men and wemen as we haue prooued and wyll dayly prooue more and more most euidently vnto the world vntill all godly in the worlde knowyng you by your fruictes dooe forsake you as did the godly before forsake the olde Phariseis Scribes and highe Priestes and folowed Christe and his holy Apostles as we haue partely already brought to a good forwardnesse Thus you may sée why we haue departed from you and returned to Christe and his holy Apostles and the churches by them founded from whom you haue departed Returne you to them and we will not swarue from you take away the schisme that you haue made from Christ our sauiour his holy Apostles and the churches founded vpon their doctrine and we wyll ioygne with you Otherwise as long as you shall thus swarue from Christe and his Apostles and their doctrine cry you out against schismatikes neuer so much we will neuer ioygne with you beinge the very schismatikes in déede And thus muche I thought to saye to the sentence of S. Augustine against Petilian by M. Dorman alleaged in the fyrst front of his booke as against vs but in déede moste directlie detectinge the schismaticall secte of all Papistes our aduersaries that I might leaue no one sentence of any olde doctour by M. Dorman though colourably and falsely alleaged vnanswered To the Reader I Doo vnderstande sith the first printinge of this booke that muche mutteringe and whisperinge is made by certaine Papistes about certaine places of my booke as false or faultie and namely that place of S. Cyprian De simplicitate Praelatorum as by me guilefully alleaged by omittinge that whiche maketh as they say for them and their Popes Supremacie This Popishe practise by mutteringe whisperinge poinctinge quarellinge and liynge to attempte the defacinge of the simple and plaine truthe and to the maintenaunce of their owne vntruthe is no new practise neither happeneth it to me vnloosed for at this time whiche they faile not to doo to al men and in all matters at all times But as I can not certainely answearevncertaine corner mutteringes so as soone as I shall see any certaine thinge set foorth in Printe to the worlde againste my booke I will God willinge not leaue it longevnanswered as well to the aduouchinge of my true dealinge as to the declaration of theirvniustquarellinge and consequently as I trust to the more full satisfaction of all reasonable Readers that doo looue truthe and sinceritie A. Nowell Dorman Fol. 1. A PRAEFACE OR INTRODVCtion to the first Proposition THE blessed Martyr of God S. Cyprian writyng to one Rogatianus a Bishop of his prouince hath thiese woordes Initia haereticorum ortus atque conatus schismaticorum malè cogitant ium haec sunt vt sibi placeant vt praepositum supèrbo tumore contemnant Sic de occlesia receditur sic alâ—are prophanum for is collocatur sic contra pacem Christi ordinationem atque vnitatem Dei rebellatur VVhiche is in Englishe thus muche to say The beginning of heretikes the first springyng vp and enterprise of schismatikes thinkyng a misse in matters of faithe groweth of pleasure that thei take in themselues of that that beyng puffed vp with pride thei contemne their head and gouernour appointed ouer theÌ„ By this meanes straie thei from the Churche Thus is a prophane altar placed without the doores and thus rebell thei against Christes peace gods ordinauÌ„ce and vnitie Nowell Saincte Cyprian writyng this Epistle to Rogatian one of his felowe bishoppes in Afrike who had a disobedieÌ„t deacon hath in the beginnyng of his letter these woordes Grauiter dolenter c. I and my felowe bishoppes here present were sore moued moste deare brother saieth saincte Cyprian when wee had redde your letters wherein you complaine of your deacon that he forgettyng your priestly place and his owne ministerie hath greeued you with his reproches and wronges Thus farre S. Cyprian By whiche wordes it appereth that the mattier was betwene Rogatian a bishop in Afrike and his deacon disobediente to hym and therefore nothing apperteinyng to the bishoppe of Romes supremacie at all Whiche might well haue appeared to the reader had maister Dorman written but the iiij lines next before the place by him alledged whiche are these Ideo oportet diaconum c. That is to saie Therefore it is mete that the Deacon of whom you doe write doe penaunce for his boldenesse that he acknowledge the honour of the priest and doo satisfie the bishop his superiour with full humilitie For the beginnyng of heretikes the springyng vp enterprise of schismatikes beyng euill minded are these that thei doo stand in their owne coÌ„ceite that thei despise their gouernour through swellyng pride c. As Maister Dorman hath out of saincte Cyprian alledged This declareth moste euidently that the sentence of S. Cyprian alledged by M. Dorman apperteineth to Rogatian and his deacon beyng Africanes and so generally to all other bishoppes their inferiours of what countrey soeuer thei bee and maketh nothyng for the Bishoppe of Romes supremacie at all If M. Dorman would proue hereby y t euery inferiour minister ought to be obedient to his owne bishop as his superiour or that the disobedience of suche is cause of schismes and heresies for so doeth S. Cyprian meane wee graunte the same But if he would haue it apperteine to the bishop of Rome or to make any thyng for the Popes supremacie as by that M. Dorman calleth this
priestes whereof it foloweth also that there is an equaliti◠emongest all bishops by Gods lawe as the equall successours of the Apostles And that this is S. Hieromes minde in that place all learned menne who haue redde the saied epistle doo well knowe Nowe to that plac◠whiche M. Dorman allegeth out of this epistle Quòd autem postea vnus electus est qui caeteris praeponeretur in schismatis remedium factum est ne vnusquisque ad se trahens ecclesiam rumperet That is to saie That one was afterwarde chosen to rule the reste that was doen for a remedie againste schismes least while euery man would chalenge to hymself the churche by suche halyng and pullyng thei might breake the same Thus farre hath M. Dorman alleged but S. Hierome proceedeth further to declare the same matter by these woordes Nam Alexandriae à Marco Euangelista vsque ad Heraclam Dionysium episcopos praesbyteri semper vnum ex se electum in excelsiori gradu collocatum episcopum nominabant quomodo si exercitus imperatorem faciat aut Diaconi eligant de se quem industrium nouerint archidiaconum vocent Quid enim facit excepta ordinatione episcopus quod praesbyter non faciat That is to saie For at Alexandria from Marke the Euangeliste vnto Heracla and Dionysius beyng bishops there the priestes did euer place one chosen of their companie in the higher roume and named him bishop as if an armie should make a capitaine or deacons should choose one of their owne companie whom thei knowe to be actiue and diligent and call hym Archedeacon For what doth the bishop onely orderyng excepted that a priest maie not doo These are saincte Hieromes woordes Whereby it appeareth plainlie that the woordes of sainct Hierome One chosen afterward emongest them to rule the rest for a remedie of schismes doo appertaine to euery Bishop as head ruler of the Cleargie of his owne Diocesse For saieth S. Hierome suche an heade ruler was chosen at Alexandria in Aegipte where S. Marke the Euangelist Heracla and Dionysius were bishops to gouerne the priestes and cleargie there And withall whatsoeuer was doen afterward was not doen de iure diuino vpō the grounde of Gods lawe as you would haue the Popes supremacie to stande but of an ecclesiastical order and pollicie For that whiche was doen by Goddes lawe was not dooen afterwarde but first this whiche was thus doen afterward saieth sainct Hierome was doen rather for the honour of the priesthood then for the necessitie of the law For by the lawe of God which is first the priest as S. Hierome saieth maie doo asmuche exceptyng orderyng onelie as maie the bishop but afterwarde for order one was placed in the highest place for the auoidyng of schismes And if a prieste by saincte Hieromes minde maie doo asmuche as a Bishoppe I thinke one bishop also may by Gods lawe doo asmuche as an other bishop Further seyng this one afterwarde chosen to rule the reste was chosen aswell at Alexandria as at Rome or elswhere and the Bishop of Alexandria was that rular of the reste of his Cleargie as well as was the bishop of Rome of his owne cleargie it must nedes fall out that these woordes one chosen afterwarde to rule the reste either make for no supremacie of any one bishop ouer all the churche as apperteinyng to euery Bishop in his owne diocesse or if M. Dorman will needes inforce a supremacie by the saied woordes he shal be inforced to confesse the saied supremacie to be commō to the bishop of Alexandria where S. Hierome saith this one was chosen to rule the rest with the bishop of Rome as by the other place laste before alleged by M. Dorman out of S. Cyprian the said supremacie should appertaine to the Bishoppe of Carthage But bothe Carthage and Alexandria are nowe in the handes of Infideles and therefore can there bee no supremacie of the church there and yet aswel there as at Rome where Christ is as muche blasphemed as he is either at Alexandria or Carthage But it is in deede moste plaine by that epistle of S. Hierome that he doeth not meane that one bishoppe should be aboue an other muche lesse one heade ouer all other For he expresly saieth that all bishops be equall and none superiour nor inferiour to an other by Gods lawe Neither doeth it hurte our cause in case that wée graunt to M. Dorman that this place doeth appertaine to the Apostles and that one was chosen emongst the Apostles themselues to haue the chiefe place that is to speake firste to moderate other to staie contention and to remedie schismes Naie it maketh with vs directlie who doo graunt that as emongest those .xij. one was so chosen to bee ruler so it is good that in euery competente number of priests and cleargie one be chosen likewise to be ruler And if M. Dorman vpō this graunt would inferre suche a supremacie of one ouer the rest of the Apostles as the Pope claimeth ouer the churche Saincte Paule reprouyng Peter more sharplie to his face then is lawfull now for any bishop to deale with the Pope dooeth proue that Peter had no suche supremacie For though the Pope by his abominable dooynges dooe damne hymselfe and innumerable other yet maie no man be so bolde as to blame him therefore but let him goe vncontrouled to the deuill of hel Neither foloweth it though one man bee chosen so to bee ruler emongest xij therefore maie one also bee chosen to bee ruler ouer all the Cleargie of the worlde of all nations and languages and to farre of also to be well ruled No more dooeth it folowe for that S. Hierome dooeth saie that one was chosen of the companie of the Priestes of euery one Churche or diocesse to rule the reste as namelie was dooen at Alexandria the whiche ruler was called the bishoppe therefore ought there to bee one chosen to rule all bishops of all diocesses namelie at Rome the said one ruler to be called Pope or head of the vntuersall Churche For this kinde of collection vsuall to M. Dorman I haue by his owne former reasons and similitudes of seuerall gouernours or Princes necessarie to bee ouer euery citie countrey or kyngdome and that none can be ouer the whole worlde proued to be a vaine and leude collectiō And I haue also by his owne witnesses S. Cyprian and S. Hierome and by the verie places of them by him guilefullie wrested at large declared the same And I shall yet hereafter more plainlie declare that S. Cyprian and S. Hierome whom he hath alleged for the supremacie of one that is to wit the Bishoppe of Rome are of all other writers moste cleare against him and that in the verie same places by hym for his purpose alleged so that it maie bee iustlie meruelled whether M. Dorman were so ignoraunte that he should bring those for his witnesses who dootestifie moste against hym or so
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
hym alleged moste euidentlie againste hym and that moste falsly vsurped supremacie of the pope You haue heard how contrary his witnesses be twoo against one and that one either not so writyng as is alleged by M. Dorman but falsified or forged as so writyng by the Popes commen corrupters and falsaries of al writers and writynges or if so writyng yet vnworthie credite euen by his owne lawe as partiall in his owne cause and otherwise to be suspected for that his testimonie is in diuers copies found not onely diuers but cleane coÌ„trarie vnlesse M. DormaÌ„ thought he might put in and out this woorde non not as a little sillable and nothyng materiall at his pleasure And further the saied witnesse who so euer he be beyng but one is confuted as you haue hearde by the veredicte of twoo witnesses moste worthie of creadite brought in with hym for testimonie of the same matter You se therfore not onely no necessitie but an impossibilitie of such an one onely head aswell of the churche dispersed throughout all the worlde as of one onely king or prince of all the worlde it self You sée there was no suche opinion muche lesse knowledge of any suche head emoÌ„gest the Apostles or in the primitiue churche but that it is a newe deuilishe deuise of the late ambitious Bishoppes of Rome who when thei were neuer able yet hitherto well to rule the churche of Rome one citie as by all histories and experience is euidente would yet of the worlde vsurpe the superioritie supremacie And if S. Paule didthinke he was not méete to haue charge of one Churche who could not well gouerne his owne house of what monstrous ambitioÌ„ and presumption is he trowe you who neuer yet able to gouerne one peculiar churche dooeth claime and would take vpon him the regiment of all churches throughout the whole worlde Wheras he is not able were he thereto required to tell the onely names of a small parte of the saied churches neither knoweth in what part of the world a great many of theÌ„ be Dorman fol. 6. I can not heare staie to examine curioussie euery worde in these auncient fathers but leauing that good readers to your discreatioÌ„ and not doubtyng but that in these graue witnesses in a matter of suche weight importaunce as wherevpon dependeth the healthe of the whole Churche you will be no lesse diligente then you would bee in examinyng the depositions of your owne witnesses or your aduersaries in a triall of landes or other temporall commoditie Nowell M. Dorman is in haste and lacketh leisure for the examination of these matters there is some plaie belike towardes and his parâ—e therein the busieste of all other and therefore you must examine these witnesses your selues and that with more diligence then you would dooe in controuersies about landes or worldie matters Now surely M. Dorman a little examinatioÌ„ will serue to trie out that you and all your felowe collectours and ouersears of this booke were either of hast shamefully ouerséene or so ignoraunte that you could not sée though you had had good leisure or moste impudeÌ„t and shamelesse so that you cared nothyng what or how you did write so it were some thyng or els all three together And had you doen well you should all haue bestowed your leisure and cunnyng together in some one piththie booke if any thyng can be piththilie written of suche leude and trifelyng matters as you take in hande to maintaine rather then by launcyng out suche hauocke of bookes like to this yours and moste méete for you in poste pase as though all speede were in the haste onelie to gette for the tyme the commendation of celeritie and readinesse either of your fanourers altogether blinded with partialitie or of such vndiscreate readers as delite moste in moste trifles and withall to obteine a perpetuall note and blotte of greate ignoraunce mixed with more shamelessenesse and impudencie in the opinions of all wise and learned men For it will fall out M. Dorman that you alone shall bee more able to write and sende vs ouer a doosen suche bookes at this is by the leisure and facultie that you haue sufficiente enough thereto then D. Hardyng and you with all your adherentes shall bee able to maintaine one little paâ—cell of this your or his booke as truelie and sincerely written So mucke harder it is either to write a little well and truelie or to defende a little of muche written lightlie and falselie then to write neuer so many and so greate bookes bothe lightly leudely and falsely too suche as I trust it shall appeare to the worlde this booke named woorthily yours is in deede M. Dorman Dorman fol. 6. I shall procede to the consideration of the seconde reason whiche before I touched of the people of Isâ—ael if I firste warne you to consider but this by the waie that ye maie truste those aunciente fathers by their woorde the better an other tyme how many schismes bee burste in apon vs in our countrey of Englande for one common receiued truth in the daies of our fathers when we remained in the obedieÌ„ce of one chief priest and iudge whiche shake nowe so miserablie the same how quietlie in one loue in one truth in one doctrine in one Churche in one heade thereof God almightie and his minister vnder hym appoincted ouer the same weliued then and other in other places dooe now Nowell Yet for all the haste M. Dorman hath he will by the waie warne you to credite the aunciente fathers by hym alleged The same dooe wee also desire of the discreate readers that thei will creadit those auncient fathers who though alleged by M. Dorman beyng directlie against hym doo declare that he is woorthy of no creadite at all And he doeth vniustlie charge England specially with so many schismes where it is well knowen that there is as muche consente in true doctrine in the churche of Englande at this tyme as euer was in any realme at any time And though there were not a perfecte consent of all men in all poinctes what marueile yet were it if that should happen emongeste vs whiche was not altogether lackyng emongeste the Apostles themselues Let the conteÌ„tion betwéene Paule and Peter and betwéene Paule againe Barnabas be a proofe thereof What woonder if that were emongest vs touching some poinctes that was not wanting in the primitiue churche emoÌ„gest the olde fathers Let the variaunce emongeste the bishops assembled at Nicene councell let the contention betwene the bishops of the Easte and of the Weste churche aboute the keepyng of Easter daie a matter not woorthie of suche variaunce bée a witnesse thereof Let the sharpe conteÌ„tion betwéene S. Chrysostome and Theophilus bishop of AlexaÌ„dria and Epiphanius bishop of Cyprus the bitter strief betwéene S. Hierome and S. Augugustine and betwéene the saied S. Hierome againe and Rufine and like contentions betweene the beste men of all
ages testifie the same What nedeth muche repetitiō of antiquities As though it were vnknowen what contentions haue euer been emongest the Papistes themselues as betwene the Canonistes and schole doctours betwene Scotus and Thomas betwene Alliacensis and Occam and of late tyme betwene Catetanus and Pighius and as though at this presente tyme all Papistes agreed emongest themselues in the principall poinctes of their religion where thei as shal in place conueniente be declared dooe exceadingly not onely varie but repugne one againste an other And what bee these names Thomistes Scotistes Nominalles and Realles but names of schismes What be these Benedictines Cistertians Carmelites Chartusians Dominicans Franciscans with others like an huge number but names of Popishe schismes sectes Who all forsakyng the religion and name of Christe common to all true christians haue chosen to be called religious as by a speciall name of a seuerall religion and to bee named after men their fathers on earth forsakyng the heauenlie father and continuyng and accomplishyng the schisme firste begunne in S. Paules time after the exāple of those who said I am of Paule I of Cephas I of Apollo saiyng I am of Dominike I of Benedicte I of Francise who also maie directly answere S. Paule askyng was Paule or any other sauyng onely Christe crucified for you Yea maie the Franciscanes saie S. Francise was crucified for vs of his familie and beholde the woundes in his side handes and feete If S. Paule aske againe is Iesus Christ diuided Yea maie a false hypocrite one of the secte of the Iesuites say for we haue th' one part of Iesus therof called Iesuites and haue left the other part Christe to the seelie soules abroade to holde them selues contēted therewith and with the name of christians thereof deriued Why is Iesus one then and Christ an other Be there twoo Christes then or one diuided into twoo One of these must needes be els if Iesus Christ be not twoo but one as he is moste certainly one and beyng not diuided as he moste certainelie is whole then are you Iesuites were your religion good nothing els but Christians then are all Christians Iesuites also then do◠you in vaine bragge of a seuerall name of religiō if your and our religion bee one But if your religion be hypocrisie as it is in déede then haue you stirred vp an horrible schisme diuiding and cutting the glorious name of Iesus Christ in the whiche onely is saluatiō yea tearyng Christe hymself in pieces infinitely more wickedly and cruelly then euer did the wicked souldiars that crucified Christ who had a remorse to cut his coate asonder And leaste all these sectes of hypocrites should not bee knowen sufficiently by onely diuersitie of names thei haue by other infinite waies and meanes iraueiled to seuer their sectes asunder studiyng for diuisiō as for the beste and fliyng all shewe of vnitie as the worste of all thinges Wherefore to their diuersitie of names thei haue ioigned diuersitie of fashions and diuersitie of colours in their apparell diuersitie of girdles hose and shooes diuersitie of shauyng diuersitie of goyng beckyng and bowyng diuersitie of diete and meates diuersitie of readyng syngyng and tunyng diuersitie of Churche seruice and diuersitie of rules of life All tymes would faile me if I should or could rehearse all their diuersities whiche is the verie propertie of schismes and sectes These be those schismatikes and sectaries with an infinite multitude whereof of late Englande was repleanished of the whiche now thankes bee to God the realme is well ridde so that if you mete a thousande men and wemen one after an other seuerally and aske of them of what religion bee you Thei shall all and euery one answere you I am a christian we bée all christians there shall not one answere to you as was wonte vnder your head I am of the religion of S. Francisce a Franciscane an other I am a Dominicane the thirde I am a Carmelite Et sic de singulis One woman shal not answere you I am a Brigittine an other I am a Clarane the third I am a Beguine whiche are all names of abominable sectes and schismes not onely diuidyng but deniyng but forgettyng but reiectyng the religion and name of Iesus Christ and choosyng the names and religion of sinfull synners and counterfaite hypocrites moste wicked and so muche the more wicked for that thei cloked their wickednes vnder names of holinesse religion These so diuers sectes of false religion being well abandoned now out of Englande and the one true religion of our sauiour Iesus Christe onely here remainyng I marueill with what face you can charge vs with schismes and sectes which is your own speciall sore And where you warne the readers vpon experience of the multitude of schismes lately risen sithen the forsakyng of that one Popishe head to creadite the auncient fathers as witnessyng with you against vs you might as iustly warne them to creadite the aunciente Phariseis rather then Christe and his Apostles bothe for that the first heresie as S. Augustine saieth sprange emongest the disciples of Christe many of them departyng from hym vpon the occasion of his preachyng seemyng to them to be heard and also for that in the Apostles time some vsed suche schismaticall saiynges as these Wee holde of Paule some other wee holde of Cephas the thirde sorte we holde of Apollo whereas there was no suche dissention emongest the high priestes and Phariseis but greate vnitie and concorde emongest them againste Christes Apostles and againe for that diuers greater schismes of the Nicolaites the Symoniās the Cerinthians the Menandrians the Saturninians the Carpocratians the Basilidians with an huge number moe did rise with and shortly after the firste preachyng of the Gospell as Darnell secreatlie sowen by the enemie springeth vp with the good corne sowen by the husbandeman and specially for that great schisme whiche Christe and his Apostles made from the highe Priestes and their Churche whiche S. Paule made against the Phariseis whō he beyng brought vp from his childhood emongest them did so schismatically forsake and cleaue vnto Christ their aduersarie Wherevpon in steede of greate quietnesse in one doctrine and traditions of their fathers of great looue emongest all Priestes and Phariseis throughout all Iurie and the whole Iewishe churche before did folowe greate diuisions trubles did arise not onely in Iurie but shortly after ouer al the worlde Wherof our sauour Christ himself was accused as appeareth in the historie of the Gospell and S. Paule with other the Apostles were likewise accused as is to be seen in the Acttes of the Apostles and in like maner the whole christian religion was in the primitiue Churche of all enemies bothe derided as diuided into many schismes and sectes as doeth by histories ecclesiasticall appeare and also charged as the cause of all mischieues and troubles that ouerwhelmed the worlde as by Origen saincte Augustine S.
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
erat sancta quę apud impios non erat Nunc autē aut tales aut peiores facti sunt Christiani quales sūt hęretici aut gentiles adhuc autem maior continētia apud illos inuenitur quamuis in schismate sint quà m apud Christianos Qui ergo vult cognoscere quae sit vera ecclesia Christi vnde cognoscat nisi tantummodo per scripturas Sciens ergo Dominus tantam confusionem rerum in nouissimis diebus esse futuram ideo mandat vt Christiani qui sunt ī Christianitate volentes firmitatem accipere verae fidei ad nullam rem fugiant nisi ad scripturas Alioqui si ad alia respexerint scandalizabūtur peribunt non intelligentes quae sit vera ecclesia That is to saie Let them that bee in Christianitie flie to the scriptures And wherfore ought al Christians at this time to flie to the scriptures Because in this time sith heresies possessed those Churches there can bee no proofe of true christianitie neither can there be any other refuge of Christians desiryng to knowe the true faithe but the diuine scriptures For before it was declared by many meanes whiche was the true churche and whiche was Gentilitie but now thei who would knowe whiche is the true churche can knowe it by no meanes but onelie by the scriptures Why so For all these thinges whiche are properly Christes in y e truth the same hath heresie also in schisme Heresie hath churches likewise and the diuine Scriptures likewise Bishops likewise and other orders of clearkes Baptisme likewise the sacramente of thankes geuyng likewise and all other thinges to conclude euen Christ himself He therefore that would knowe whiche is the true churche of Christ how can he knowe it in so greate cōfusion of likelihoode but onely by the scriptures Further the churche of Christ might be knowen before by the maners of it when the conuersation either of all or of the moste parte of Christians was holie whiche was not so emongest the wicked But now Christians are become either suche or woorse then be the heretikes or Gentiles yea there is greater continencie emongeste them though thei bee in schisme then is emongest the Christians He therefore that would knowe whiche is the true Churche of Christe how can he knowe it but onelie by the scriptures The Lorde therefore knowyng that in the last daies there would be so greate confusion of thinges dooeth commaunde that Christians whiche be in Christianitie willyng to haue the suertie of true faithe dooe flie to no other thing but to the scriptures Els if thei haue respecte to other thynges thei shall stumble or faile of the truthe and perishe not vnderstāding whiche is the true churche Thus farre that aunciente author whose sentence and verie woordes though for auoidyng of prolixitie alittle intermitted I haue truely rehearsed You maie see that this auncient writer will not allowe that you beeyng the one partie should claime to your self the name of Christians the name of the churche the names of bishops and the names of the cleargie and so to take vpon you as iudges to condemne the other partie but that bothe you and wee must be iudged and tried whether we be in Christianitie and in the true church by the scriptures You see the names of the churche of Bishops and cleargie whiche are common to heretikes with Christians can not prooue you to bee catholikes for that heretikes vse the same names but that bothe you and wee muste knowe by the Scriptures whether wee bee in the true faithe or no for that as he saieth in this confusion of thinges bothe the true churche and the true faith must bee knowen by the Scriptures onelie and by no other thyng and that whosoeuer goeth aboute otherwise to knowe them shall stumble and perishe Wherein this author dooeth agree with S. Augustine S. Hierome S. Chrysostome and with all the olde Doctours of the auncient churche Whereby al men maie well vnderstande that it is not our newe opinion as M. Dorman would haue it seme but the olde true perswasion of all the auncient doctors and godly fathers of the primitiue churche that the Scriptures as moste indifferent and certaine ought to be iudges in controuersies in religion rather then Doctours then Councelles then your Churche then dead menne then angelles yea that the scriptures should bee iudge and not thei And that the true sense of scriptures if doubte rise thereof maie bee and must be gathered by the conference of the scriptures who doo clearly expounde themselues For the declaration whereof the said doctors doo so often and largely write that the rehersall thereof would fil an huge volume but I did thinke that this much would suffice But you Papistes will neuer allowe the Scripture as iudge nor the sense thereof to be certaine vntill it come to the exposition of the Churche and you will bee that churche that must so expounde it your self that is you will graūt no sense to be true but your own sense But wee deny that you are the true Churche that hath this autoritie of determinyng of the sense of the scriptures And if you will saie still your are the churche neither will nor can proue it but onely by so saiyng we be not so voide of all sense and vnderstāding but that we perceiue you will haue no sense but your owne and that you will be still bothe parties and iudges in your own causes againste vs as the Iuishe high Prieste Phariseis and Scribes would needes be against Christ and his Apostles who did by your iudgemēt as it semeth allege the scriptures for themselues againste the saied high Prieste Scribes and Phariseis in vaine for that thei being the churche as you now be were the iudges of the sense of the saied scriptures by Christ and his Apostles alleged And I am sure that the high Prieste with his Iuishe churche was able to saie as muche for the ordinarie succession of the high Priestes his predecessours euen from Aaron vntil his time for antiquitie for consente and for vniuersalitie againste Christe and his Apostles so fewe in comparison and as it seemed latelie starte vp as you are able to saie for your churche or against vs. But yet we doo thinke that the woorde of God as it was alleged by Christe and his Apostles against the saied high priest and his churche so maie it and ought also to be alleged by vs against your high priest and your churche and that the same woords of God whiche shal iudge bothe you vs in the worlde to come as is saied ought also to be iudge betwéen you and vs here in this transitorie worlde for so dooeth our sauiour Christ teache so doo S. Chrysostome S. Augustine and S. Hierome with all the auncient doctors of the Churche teache also as hath been partely besore specified crie you neuer so muche to the contrarie and make you neuer so many exceptions to the scriptures and claime
cap. 1â— Novvell Taken out of Hosius contra Brent lib. 5. fol. 239. 1. Cor. 11. 1. Reg. 15. 1. Reg. 15. 1 Fol. 9. b. 2 3 Hosius the Cardinall sclauÌ„der by the heretikes Novvell Here M. Dorman coÌ„fesseth his author Al this place is taken out of Hosius contra BrentiuÌ„ lib. 1. fol. 21. c. Lib. de Haeresib nostri temporis In the praeface in the beginnyng a Sext. Decre lib 5. tit 9. ca. 5. iÌ„ glossa Romanus pontifex totiê° oâ—bis est episcopus b Sext. Decre lib. 3. tit 16. ca. vnico in glossa Papa totius orbis obtinet principatum Math. 4. Math. 20. d. 25. 26. Dorman fol. 11 b. 12. 2. Dorman Fol. 10. a. Novvell Dorman Fol. 10. b. Nowell Hierarch li. â— â–ª ca. 3. fol. 103. d. Liber 3. cap. 3 â–ª Fol. 211. b. Lib. 4. contra â—râ—â— fol. 178. a. Fol. eodem â— â–ª Lib. 2. fol. 66. b. Horatius Luc. 24. Luc. 24. f. 44. Leuit. 24. Dorman fol. 10. b. Luc. 11. g. 52 Deut. 6. b. 6. c. Histor Floren tinae lib. 1. fol. 40. b. 45 b. Lib. â—â— â–ª Platina in vita Innocentij â— In vita Pauli secundi Apoc. 17. Platina in vitis Pontificum Onuphriâ— Iudas Ischarioth Sext. Decret lib. 5. tit 9. ca. 5. in glossa lib. 3. tit 16. cap. vnico in glossa Iacob ' Aâ—dreae coÌ„tra HosiuÌ„ fol. 155. multis locis Numer 1â— The protestantes reasoÌ„ as Chore DathaÌ„ and AbyroÌ„ did Numer 16. Cardinalis Polus lib. â— de eccle Romanae primatu fol. 19. 20. Dorman fol. 7. bâ— Exod. 15. a. b. 1. Peâ—ri â— Rom. 13. Exod. 10. Eccle. 17. Lib. 4 epist 9. lib. 3. epist 9. Multitudo fanctorum Populê° domini Papae Apolo Anglican b. 1. pag. 2. Sapientiae 8. a. 1. c. Luke 16 a. 2. The scripture not able to determine al the controuâ—â—sieâ— that maâ—e â—â—â—apon the mâ—â—nyng of the letter Fol. 69. c. Psal 118. Nowell Borovved out of Pighiê° Hierarch lib. 4. cap. 3. fol. 149. Hosius lib. 2. contra Bren. Fol. 59. Deuteron 17. Deuteron 17. Dorman f. 4 â–ª touched folio 7. prosecuted at large fol. 9. b. foli 12. â— Fol. 59. c. Luke 19. c. 17. 2. Para. 1. b. 10. Eâ—â—ie 14. c. 13. 14. c. Luke 4. a. 6. Esa 14. d. 15. c Cyprian lib. 1. epist 3. AfricaÌ„ Concil circa tempus Bonifacii 1. ca. 251. Fol. 60. in priore editione Deut. 17. b. 10. Facies quod cunque dixerint doâ—uerint te iuxta legem eius * Pighius Hieâ—arch li. 4. ca. 3. fol. 149. b. Hosius contra Brenti fol. 59. Deuter. 4. 2. 2. Deute 5. d. 32. Deut. 12. d. 32. Act. 23. a. 3. Act. 4. d. 18. De doctrina Christiana li. 3. cap. 26. Libr. 83. Question quaest 53 In. 2. ca. Gene. Homili 13. Sacra scriptura seipsam exponit auditorem errare noÌ„sinit Deuter. 17. Deuter. 4. Per totum multis locis Psal 1. a. 2. 3. 118. a. 2. multis locis Ioan. 5. f. 39. Act. 17. c. 11. Nowell TraÌ„slated out of Hoâ—ius contra Brentium li. 5. fol. 237. b. Iohan. â—â— â–ª Folio 68. b. 69. 70. c. Hosius contra BrentiuÌ„ lib. 1. foli 24. lib. 5. fol. 249. Nowell TraÌ„slated out of Hosius coÌ„tra Brentium lib. 3. fol 170. b 1. Cor. 10. â—ohan 15. Iohan. 1. Nowell TraÌ„slated out of Hosius lib. 3 contra Brentium Fol. 170. b Marâ— 16 â–ª Roma 10. Abacuc 2. Dorman Fol. 110. a. Math. 4. * Math. 9. d. 34. 11. c. 19. 12 b. 24. 27. d. 63. Ioan. 7. b. 12. 9. f. 34. 18. d. 29. Esaâ— 8. c. 14. Rom. 9. g. 32. 1. Pet. 2. b. 7. 8. â— Cor. 1. d. 23. Cyprianus lâ— â— epist 3. Paâ—cis desperatis perditis minor esse videtur authoritas episcoporum in Africa constitâ—toruÌ„ c. Fol. 55. c. S. Herome in doutes referred himself to Peters Seate Borowed out of Hosius lib. 2. Folio 76. b. Tom. 2. epist ad Damasum The churche builded on Peters chaire Erasmus Hieronymus in Italiae regione natus Romae baptizatê° Romae educatus presbyter Romanus Tom. 2. contra Luciferianos Tom. 10. col 58. b. Retract lib. 1. cap. 21. Athanafius Hiero. de Liberio Papa CoÌ„cil Sextum Const Basil de Honorio Iohanne 23. Engenio 4. Papis * Hieron Ego nullum primuÌ„ nisi Christum sequens Hiero. Trium hypostaseon nouelluÌ„ nomeÌ„ à me homine Romano exigitur Novvell Translated out of Hosius contra Brentium lib. 2. fo 77. In quaest veteris noui testameÌ„t q. 110. The heretikes churche a dead troÌ„ke or a liue monstre Hierach lib. 3. cap. 4. fol. 111. a. li. 5. cap. 14. fo 261. c. Hosius lib. 2. fol. 77. Extrauag commun lib. 1. tit de Maiorit obedientia ca. Vnam sanctam Lib. 2. coÌ„tra Brentium fol. 77. Extrauag Iohan. 22. tit 7. de Re ligiosis domibus cap. Sancta Romana Acephali suÌ„t qui nul li praelato subsunt ClemeÌ„t li. 3. tit 13. de Censibus Exact cap. Cum sit lib. 5. de ver borum sig tit 10. ca. 1. Si Summê° Fol. 13. a a Clemente 5. ad Gregorium 11. Platina in vitis ipsoruÌ„ b Sext. Decretal li. 5 tit 9. de poenis ca. Foelicis fol. 144 col 3. litera k. c De Papa Liberio d De Anastasio e In prÄ™fatione in Hier. contra Luciferianos f de Honorio Papa g de Iohanne 23. h de Eugenio 4 de multis alijâ— alij Platina iâ—â— vita Iohan. 8. Distinct 69 cap. Si quis So did Pope Stephâ—nus the sixte serue Pope Formosus Platina in vita Formosi * Deut. 4. a 1. b. 8. 6. a. 1. d. 20. 7. b. 11. 12. infinitis locis Psal 18. c. 19 118. a. 7. 13. 30. a. 75. c. 105. d. 150. 159. d. 163 174. Rom. 3. a. 4 god is true but euery man is a lyar Folio 4. b. Sex Decr. li. 3. tit 16. cap. periculoso folio 115. col 4. litera k. Papa totiê° orbis tenet principatuÌ„ Sert. Decret lib. 5. tit 9. de poenis cap. Foelicis Romanus poÌ„tifex totius ocbis est epis Math. Parifiensis in vita IohaÌ„n Regis versus finem Supra so 33. b. 49. b. c. b Suprà folio 48. 50. Suprà folio 96. 97. D. foli 4. 7. 9. 12. D. fol. 11. Suprà fol. 60. 61. Suprà fol. 95. c. Suprà folio 95. c. D fol. 4. suprà fo 31 b. c. D. fo 1. 3. 5. suprà fol. 1. 2. 20. 35. c. D. fo 1. 2. suprà fo 3. 13. D. fo 2. suprà fo 7. c. D. fol. 3 suprà fo 25 Dor. fo 5. b fol. 14. a. suprà fo 41. 42. c. 43. b. c 107. c. Hieron coÌ„tra Luciferianos Suprà fol. 41. c. Hieron ad Euagrium Suprà fol. 43. 51. a Dor. fol. 5. b. 6. a. Suprà fol. 46. 47. b Suprà fol. 49. 50. 51. 52 c Dor. fol. 7. a. Suprà fol. 62. d Suprà fo 3 a. 9. b. 19. b 62 â–ª 107. 111 multis lâ—cis Suprà fol. 49. 50. 51. c. Thraâ—o Mu nus nostruÌ„ ornato verbis quod poteris c. Dor. fo 4. â— a Dor. fol. 2. 3. suprà fo 7. 13. c. b Dor. fol. 8. 9. suprà fo 77. c. c Dor. fol. 10. 11. Supra fol. 82. 90. c. d D. fol 10. Suprà 82. 83. c. e Dor. fol. 12. Suprà 101. 102. c. f Dor. fol. 13. Suprà 103. g Dor. fol. 8. 10. 12. 13. suprà fol. â—â— c. Aristot in Topicis * It is M. Dormans â—erme Dor. fol. 18. â— c. Digitus agnatus