Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
country_n	church_n	city_n	diocese_n	1,863	5	11.6964	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20660	A disproufe of M. Novvelles reproufe. By Thomas Dorman Bachiler of Diuinitie	Dorman, Thomas, d. 1577?	1565 (1565)	STC 7061; ESTC S116516	309,456	442

to 15. wordes I can not but thinke that his pleasure was by a young man suche as I am to shewe how little those greate pillers off their side were hable to doe I am not I confesse of that reading and studie in diuinitie that manie other be in oure countrie What so euer it be that is in me I vowe it to Christe and his catholike faithe against all heretikes and heresies during my life And suerlye that littell which I haue shal I trust I will saie with S. Cyprian dico prouocatus dico dolens dico compulsus I saie it being prouoked I saie it sorowfully I saie it compelled by yow thereto be sufficient at all times to matche with yow in anie of those foure questions that I haue handled in my boke For why should I doubte by the aide of God to be hable to saie in defence of the catholike faithe more then yow shall against it Yow saie that hetherto I haue proued nothing and that I Nowell fo 51. b. 1. haue gone about most lewdely to gather that because euerie seuerall countrie citie and companie haue their seuerall princes rulers and heades that all churches dispersed in all countries cities townes villages c. shoulde haue one onelie heade here in earthe I reasoned and yeat doe reason in this wise Euerie seuerall Dorman countrie because it is one bodie euerie seuerall citie and companie for the same cause must haue their seuerall rulers and heades Therefore all the churches in the worlde being but one misticall bodie must haue one chiefe heade to rule and gouerne the same I reasoned after the same maÌ„ner Euerie particuler churche as hath S. Ciprian and S. Hierome must haue one bishop to rule the same and to be the heade thereof Therefore the whole churche of Christe where the daunger of schismes is greater and the mischiefe likelier to happen must haue in like case one heade I haue shewed yow nowe that youre reasons to the contrarie There is no one head ouer all the kingdoms in the world and it is impossible that there shoulde be one suche therfore in like maner it is impossible that there shoulde be one generall heade in earthe ouer the vniuersall church Fol. 32. b. 14. ar of no force forasmoche as the difference of these two states is suche as suffreth Supra cap. 11. fol. 49. b. 50. b fol. 50. a 61. a. not youre argument to holde As because the diuision off vnitie that is of faithe in the churche for the maintenaunce wherof this ordre was takeÌ„ that there should be one heade in the whole church is merueilouse daungerouse to christian men forasmoch as without faith there is no saluatioÌ„ as hath our Sauiour him selfe Qui non crediderit condemnabitur Marci vlt. Heb. 11. he that beleueth not shall be damned And the Apostle Sine fide impossibile est placere deo To please God without faithe it is a thing impossibile Whereas it is not so touching the obseruation of anie other vnitie emongest Christian men in ciuile policie forasmuche as it is not necessarie that all agree in common gouernement but they maie well according to the diuersitie of countries tongues conditions of men haue diuerse maners of liuing and gouernement Yea it is necessarie the contrarie natures of men and countries so requiring that there be not onelie diuerse but contrarie positiue lawes in diuerse countries and prouinces When notwithstanding no diuersitie of natures no varietie of customes no circumstances what so euer they be can excuse them from the vniforme obseruing in all the whole worlde of goddeâ— commaundementes and ministring of his sacramentes without the which there is no entraunce to life To this maye be added that to gouerne the whole churche in spirituall thinges how harde and impossible a thing so euer it seme to you is yeat much more easie to be done then to gouerne the worlde in temporall gouernement bothe because the businesse and affaires of the worlde are more diuerse and contrarie then are those of the church and also because the sworde of excommunication wherewith the heade of the churche dothe punishe rebelles and suche as forsake the truthe passeth soner and easelier to the correction of suche offendours be they neuer so far of then doth the materiall sworde which the temporall magistrate vseth Againe that there shoulde be one head ouer the whole churche it is Christes institution who woulde so haue it when committing to Peter the charge of aswell his shepe as his lambes he made him generall shepherde and Homil. 87 in cap. 10. han 21. ruler as saith Chrisostome ouer the whole world Whereas in temporall gouernement it appeareth not by the scriptures that he planted euer anie suche ordre Naye the scripture Eccles 17. maketh mention of the contrarie if we will beleue yow It foloweth Nowell b. 17. You haue hearde also how ignorantly if he did not vnderstande how shamelesly if he did vnderstande he hathe alleaged S. Cyprian and S. Hieromo for him c. Men haue hearde M. Nowell doubt you not how like a Dorman propre maÌ„ you haue quit your selfe And yeat as though no man had sene you hetherto with a shamelesse repetition of a nombre of lies made before you turne you as it were about againe to be better considred Howe S. Ciprian and S. Hierome make not againste me but euidentlye with me how vaine or rather a balsphemouse lye it is to saie seing God hath so appointed it to be that it is impossible that there shoulde be one only heade ouer the whole churche How my witnesses agree with moste perfite consent it hathe bene to your shame before declared Yow see there was no suche opinion muche lesse knowledge Nowell of any suche heade emongest the Apostles or in the primitiue churche but that it is a newe diuelishe deuise of the late ambitiouse bishoppes of Rome who when they were neuer able yeat hitherto well to rule the churche of Rome one citie as by all histories and experience is euident woulde yeat of the worlde vsurpe the superioritie and supremacy And if S. Paule did thinke he was not meete to haue charge of one church who coulde not well gouern his own house of what moÌ„strouse ambitioÌ„ and presumption is he that being neuer yeat hable to gouern one peculier church doth claime the regiment of all churches thorough out the world whereas he is not hable to tell the onelie names of a small parte of the saide churches neither knoweth in what parte a greate many of them be Are yow not ashamed M. Nowell to call it a newe diuelishe Dorman deuise of the late bishoppes of Rome and to saye that there was no suche opinion of one heade emongest the Apostles or in the primitiue churche seing that S. Cyprian and Hierome who yow saye vntrulye are againste Epist ad Quint. fracrem Lib. 1. aduers Ioninian me doe make mention thereof as I shewed before

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

iniuriously without auctoritie of speciall commission As for youre promise that yow make in place conuenient fol. 11. b. to bring good proufe that the B. of Rome hath wickedly exacted most vnlaufull othes both of subiectes and of princes c. when you doe so yow shall heare what I will answere in the meane season I count it but an ordinary brag Of the place of S. Basile epist 70. that it was trulye applied to the heretikes of oure time cae The. 5. Chapter M. Nowell woulde induce the reader to thinke that this place of S. Basile shoulde be brought by me to persuade that he and his companions were Arrians And therfore purging him self and his mates of this crime he concludeth thus Wherfore his sainges in that Epistle apperteine nothing to Nowell fol. 12. b. 18 vs who are nothing guiltie of those crimes and heresies but they are brought in by dreaming M. Dorman without anie cause and beside all purpose What nede this affected ignorance M. Nowell Yow Dorman knowe well inough that I neuer charged you with the Arrian heresie But thus it pleaseth yow to handle me as though yow might by this meanes bringe me in to an euill conceite with the reader by persuading that I alleage no place to the purpose The Arrians yow wote well for it is a thing incident to heresies had beside their errours in doctrine manie foule deformities in maners Now what a newe kinde of reason is this I praie yow that yow vse I am not like Dauus or Syrus in one or two properties that they haue Ergo in no propertie at all Doe you agree with the Arrians in no pointe of their maners because yow beleue you saye well concerning the doctrine of the Trinitie If you beleue well God continue you therein at the least some of your pewe felowes preteÌ„ding once as good affection therto as you do nowe haue come so farre that they not only haue blasphemed it in open sermons but protested See Staphylus in Englishe fol. 113. a. also to be readier to returne to their Cloisters then to beleue thereoff as the catholike churche dothe But let that be their faulte I saye not here that you be yeat come so farre which notwithstanding youre conclusion that you infer wherefore his sainges in that epistle apperteigne b. 18. nothing to vs is false For you ouerthrowe churches you pull downe altars you contemne the traditions of the fathers the diligent obseruation whereof S. Basile saieth in this place was condemned by the Arrians as a greate faulte beside other thinges as maie to them that reade the histories more plainely appeare So that when you called me dreaming for bringing this as not to the purpose you were belike youre selfe nodding Yow aske why these bisshoppes of the Easte whose epistle Nowell b. 25. I alleaged here wrote not to the pope as head of all the church but indifferently to all the bishoppes of Fraunce and Italy without any mention of the B. of Rome at all whereoff yow gather a folishe fonde coniecture and of that that S. Basile placed the bishoppes off Fraunce before the Italian bisshoppes which I you saie craftely dissembled that the B. of Rome shoulde not be head of the churche Trulye M. Nowell I neuer brought it to proue the bisshop of Romes supremacie I brought it to proue that the face of oure time was not muche vnlike to that of the Arrians and to that it is not impertinent For youre demaunde I aske you againe what if he wrote to the pope speciall lettres for his aide in these difficultyes And if he did how that should not make greately for his supremacie to whome he woulde not write as to a common bishop emongest other but seuerally to him selfe alone as being the head of his other brethern Trulye there is an epistle of his not many before this written by him to Athanasius wherein conferring with him about the withstanding of the Arrians heresie he telleth him that his counsell is that they sende lettres to the B. of Rome that he may considre the matter and Epist 52. giue his sentence that bicause it woulde be verye harde to haue first a common councell called and then so to sende from thence he him selfe chosing mete men for the purpose suche as shoulde aswell be hable to beare out the paines of the iourney as for their gentlenes and sinceritie off manners to warne and reproue suche peruerse men as troubled them should giue auctoritie to the matter c. Why might not this epistle M. Nowell be touching the same matter whereof he wrote to the bishoppes of Fraunce and Italie why might it not be that knowing the honour of that see of Rome to be so greate as it is he woulde by no meanes wright vnto the bishop thereof alone but ioyntly together with bishop Athanasius whose fame he knewe to be in the churche suche that he could aske no reasonable petition whiche shoulde not be graunted or what can you saye why the epistle written to Meletius that they two shoulde sende to Rome for visitours to visite their countrie whiche was in the Easte might not be concerning Epist 57. this matter How euer it be these two places argue that the omitting of the B. of Rome his name here was not as you suppose for contempte of his auctoritie And thus is this fonde coniecture of youres showed to be vaine and of no force Now for dissembling as you saie the ordre of the bishoppes named in the epistle truly you shewe youre selfe to be made euen of the paringes of malice who iudge so maliciously where no cause is For to what purpose shoulde I conceale that which no man coulde suspect that anie woulde euer haue bene so foolishe as to haue brought for an argument against the popes supremacy It foloweth S. Basile with the other bishoppes of the Easte Nowell fol. 13. a. 3. called the bishoppes alltogether brethern and felowes in the ministerie which they would neuer haue done had they had this opinion of his supremacy that M. Dorman and other papistes do nowe defende and maintaine But in the saide 70. epistle the saide bishops of the East which do not once speake of the pope do pray the Frenche and Italian bisshoppes to make humble sute to the Emperoure that he by his auctoritie woulde represse their ennemies the Arrians and relieue their miseries which maketh rather for the Emperours supremacy in the churche then for the bishoppes of Rome I tolde you a litle before of S. Basile his counsell to Dorman Athanasius to sende to the bishop of Rome for helpe against Epist. 52. the Arrians Wherby as it appeareth to be more then probable that these latter lettres were written to the other bishoppes of Italie and fraunce only not to the pope so is it euident also that the mention of the emperour and silence of the pope came not of lacke of acknowledging his auctoritie to

that euery one of them had he saide licence to vse the iudgement of his libertie and power Which worde pro licentia M. Nowel mangleth S. CipriaÌ„ yow guilefully lefte oute of youre translation showing youre selfe thereby to be no simple translatour but a crafty falsefier Now if they had licence in that councell of theirs euery man to saie frelye his minde if S. Cyprian saide that notwithstanding he was their archebishop and bishop off them all yeat for the present time he did renounce that auctoritie as in this sense his wordes are to be taken what maketh that against the auctoritie of the B. of Rome Dothe not the B. of Rome saye asmuch to all his fellow bishoppes in all general councelles Had not you the same offer made vnto you in the laste councell of Trent to haue bene quietly harde and no man by tirannie to haue bene compelled In saluo coÌ„ductu coÌ„cilij Trident. to the necessitie of obeing If this answere satisfie you not let S. Augustine teache you the true vnderstanding of this place Who expounding August li. 3. ca. 3. coÌ„tra Donat. these wordes of S. Cyprian Seing euery bishop hath according to the licence c. against the Donatistes writeth thus Opinor vtique in his quaestionibus quae nondum eliquatissima perspectione S. CypriaÌ„ expouÌ„ded by S. Austen discussae sunt Nouerat enim quantam sacramenti profunditatem tunc omnis ecclesia varia disputatione versabat liberum que faciebat quaerendi arbitrium vt examinata veritas panderetur I thinke verilie that is to saie that S. Cyprian meaneth in those questions which be not yeat by manifest examination discussed For he knewe what a depe misterie it was that was then tossed in the whole churche with ambiguouse disputations and made it free for euery one to searche and enquire that the truthe being examined might be reuealed Thus you see M. Nowell that youre falsehoode in leauing out in youre translation the worde pro licentia wil not helpe you S. Augustine by this worde liberum faciebat VVherein one bisshop cannot be iudged of another he gaue them licence expounding the meaning of S. Ciprian and telling vs beside that this place of bishoppes libertie whereby euerie one maye thinke what he will and can be iudged of no other is while thinges be not decided but remaine in doubte And therefore if you haue no other doctours or councelles to present to the pope but these yow did like a wise man to tarie at home That you saie that neither the texte of the scriptures nor the fol. 27. b. 7. interpretation of doctours nor iudgementes of councelles can haue any credite against the pope and bring Pighius to proue it that is a manifest lye For when Pighius saieth that for the A lye 22. moste parte there is nothing done in generall councelles but that the bishoppes comming together giue their consent to that which the Apostolike See decreed before he saieth not that it is so allwaies that it can be no otherwise As though the time of deliberation during the Apostolike See vpon the reasons of the councell might not be moued to decree that which otherwise it hath not determined he saieth not that against the pope neither the texte of the scriptures nor the interpretation of doctours nor iudgementes of councelles b. 24. can haue any credite And therefore moste impudently againe I tell yow yow haue belyed Pighius The councell is no councell if it lacke the auctoritie of the heade No generall councell without a head the B. of Rome And therefore you haue Pighius at no such aduantage because he saieth that the onely iudgement of the See of Rome is more sure then the iudgement of an vniuersall councell of the whole worlde which if it be true VVhy councelles be called then were it you saye for bishoppes to come to councelles a vaine thing Not so M. Nowell For although before God and with good men the iudgement arrested vpon by the see of Rome be certeinly true and can not deceiue yeat because men ignorant in the scriptures and lawes of the churche some of theÌ„ sometimes because heretikes for the repressing of whome councelles be most coÌ„monly called for the moste parte be not thus persuaded the pope vseth to communicate with the generall councell concerning decrees to be made The which being with generall consent approued and confirmed by the pope bothe the weake or vnlearned catholike maie be fully persuaded and the stubborne heretike with his owne weightes quite ouer weighed while bothe to the one and the other suche vniforme consent can not but argue the merueilouse grace and assistence off the holie gost An other cause maie be for that the pope by this meanes will be certified by the bishoppes off euery countrie what circumstances what maners of people in eache place maie require the decrees according to the nature of diuerse diseases to be losed slacker or streined harder For although he be so priuileaged that in making lawes for the churche he can not erre yeat hath he not the spirit of prophecie to knowe being absent all the offenses and imperfections in the churche Beside this where as otherwise it might euer be doubted whether the pope made any suche decrees or no in places farre distant from Rome hereby all suche occasion is taken awaie the bishoppes off euery countrie being present who be able to make faithe hereof to their subiectes Last of all this calling together of councelles is not in vaine while Christian princes being present and hearing all thinges debated promise the rather their assistance for the execution of suche thinges as shal be concluded And thus is this pelting obiection of youres answered Now to the next Pighius yow saye teacheth that to the see of Rome the ordering Nowell fo 28. a. 7. defining and determining of all questions and controuersies is giuen by Christe c. And the same dothe M. Dorman to teache in the 62. leafe b. out off pope Innocentius epistle That which I haue there affirmed I haue by the auctoritie Dorman not of Innocentius alone which yeat to anie reasonable Apud August epist. 90. 91. 92 93. man might seme inough considering that they were no babes to whome he wrote but euen by the auctoritie also of those fathers of the two councelles of Carthage and Mileuite especially of S. Austen expressely affirming that he answered them to all their questions euen as was right and for the bishop of the apostolicall See mete sufficiently proued Answere yow to it when yow shall be hable In the meane season it is true that I saide that the auctoritie of the B. of Rome is the fundation of all true religion the comfort and staye of the catholikes c. Against the whiche fewe wordes couched in lesse roome then fiue lynes yow haue not in fower leaues and more brought truly so muche as one worde but in the whole

processe plaing the ape in mocking mowing and tossing of suche graue auctorities as maie serue for the confirmation thereof yow haue not impugned my proposition but scoffingly confirmed it Which maner of answering how it is to be liked I praye the discrete reader to iudge Of the necessitie of one heade in Christes churche The 11. chapitre When I minded to handle in writing the preeminence and superioritie of the B. of Rome ouer Christes vniuersall and catholike churche and considered first that the scripture it selfe then the fathers and councelles finally the examples of the primitiue churche alowed the same I laied for a fundation to builde vpon that there must nedes be one heade in Christes churche to gouerne it Not as though if to the wisdome of him who dothe in his wisdome all thinges it had so semed the gouernement of Aristocratie that is to saie off the best and wisest men might not haue bene preferred by him which is Lorde ouer nature before the rule of Monarchie that is of one alone whiche is moste agreable to nature And for this cause I saied that of necessitie it must so be Which necessitie if I had not bene able to proue as the contrarie shall hereafter appeare by that that you keping youre selfe to the title of youre boke haue onely reproued and not disproued anie one reason off myne yeat must all men off necessitie nedes confesse that seing Christ committed in the scriptures the whole charge of his church to only Peter giuing him auctoritie to feede al LaÌ„bes and shepe seing that the fathers with Ioan. 21. such coÌ„formitie confesse the same of Peter and his successors as namely to omit other because I haue haÌ„dled this matter elles where and this is not the place propre therefore Chrisostome who saieth that Christ committed the whole charge of all to Peter and his successours nedes I saye must Homil. in Maeth 55 li. 2. de Sacerdot all meÌ„ acknowledge the necessitie of that one heade which by suche good proufes they see confirmed although I nor any man elles were able to proue the same by reason To make the matter more clere by example the churche of Christe holdeth that oure blessed ladye was a perpetuall virgin aswell after the byrth of Christe as before Eluidius the heretike holdeth the contrarie If I now to ouerthrowe Eluidius shoulde first place this proposition for my fundation to builde vpon against him That of necessitie that womaÌ„ what so euer she were of whom the Sauiour of the worlde should take fleshe ought aswel to be preserued pure that that place might not be defiled through which Christ him selfe had passed after her bringing furthe as before it was preserued from being contaminat because he should passe through if this proposition were not proued or coulde not by reason or scriptures be proued woulde yow then that Eluidius shoulde go from the receiued faith of the churche and saye there neded no further battery or vndermining to be made to ouerthrow that which is manifestly proued in the persone off oure lady by the faithe of the churche as the matter is here in the personne of the pope What if disputing against a Iewe or infidell that woulde denie that Christ suffred death for the synnes of the world I should laye for the fundation this saing of the gospell Oportebat Christum pati c. Luca. 24. If Iwer not able to proue this necessitie because goddes omnipotent power might by other meanes haue wrought our saluation doth it by and by folowe that the infidell hath proued his purpose that Christ did not suffer death for vs I wright not this as though I mistrusted the prouing off this proposition of mine that there must be one heade c. but to encountre with you who beinge comen but thus farre beganne to repent yow of the long iourney that yow had to make and therefore to abridge the same thought here to make and therefore to abridge the same thought here to make the reader beleue that it shoulde be nedelesse to goe so farre as to Rome to the Popes owne sight that so youre shunning of the matter might seme to come of politike forsight not of dastardly cowardnesse I saide that the state of goddes people in the olde lawe and experience of ciuile gouernement did proue the Nowell Fol. 29. 2. 23. necessitie of one heade Yow answere that as goddes people in the olde law were one seueral people and had one high priest so that no further can be gathered thereof but that likewise in euery diocesse or countrie it were good to haue one chiefe bishop to rule in the cleargie Oh M. Nowell think you thus to ouerbeare youre pore Dorman neighbours You must remembre yow must remembre that you fight against truthe that will not so be outfaced You must remembre that when we talke of the Iewes as of the people of God we doe not in that point recon them as one seuerall people They were in dede seuerall in respect of other natioÌ„s which had forsakeÌ„ God but neuer in such sorte seueral as though the whole church of god were not vnder the gouernemnet of their lawe and chiefe priest They were therefore a figure not onelie of one diocesse or one countrie but of the whole churche that now is and made the churche that then was And so the example holdeth still You make my reason taken froÌ„ the exaÌ„ples of kingdomes fol. 30. a. 21. societies families etc. and applied by force of greater reasoÌ„ to the church to come from S. Cyprian to Pighius to D. Harding and so to me The mo that haue it the gladder I am But I pray you what is this to the purpose whose it be except yow doe this to shewe youre selfe to be a man of greate reading and ignorant neither in the olde writers nor in those of latter time What so euer yow make of me or how so euer it please you to take me I am not iwisse so verye a dolt but I could haue made this reason euen by the experience of those thinges which ronne dailie into myne eyes and neuer haue loked either in S. Cyprian or Pighius or borowed it off D. Harding and had not youre memorie failed you you could haue saide youre selfe that I tolde yow that experience was the thing that moued me to saye it Whose argument or reason so euer it be blinde yow saie it is That let indifferent eyes trye M. Nowell I reason thus Euery kingdome hath his seuerall king euery people citie towne village house and so furthe haue their seuer all head or gouernour ergo the whole churche which is but one diuided into many membres as saieth S. Cyprian must haue one heade as wel as hath one kingdome one people one citie c. Now what faulte finde you Li. 4 ep 2. with this reason I praie you that see so clerely and haue eueÌ„ youre eies as a man woulde saie in youre handes

For so the I should haue concluded with S. Cyprian yow saye ergo b. 11. in likewise euerye diocesse and euery churche ought to haue their seuerall heade prelate or bishop I toke not my reason oute off S. Cyprian and therefore I folowe not his conclusioÌ„ What so euer it be my reason is that the whole churche dispersed through the whole worlde is as truly one kingdome of heauen one societie one body as any other company throughe oute the worlde is one be it greate or litle Therefore if I had concluded as S. Cyprian dothe vpon your graunting the same to be true as here you saye you woulde haue done that euerye diocesse and particuler churche nedeth a heade it woulde well haue folowed spite of youre bearde ergo in the whole churche being also one is more nede of one heade These coÌ„clusions of S. CipriaÌ„s and mine be not coÌ„trary but stande wel together EueÌ„ as if one should inferre in our countrie vpon suche a proposition as is this of S. Cyprians ergo euery citie euery shiere hath nede of a heade to gouerne it and then vpon that againe ergo the whole realme it selfe conteining all these cities and shieres hathe muche more nede of one heade to gouerne that And yeat yow so shamelesse you are saye that S. Cyprian hath the cleane b. 21. contrarie to this conclusion saing thus Singulis pastoribus c. that is To euery pastour is a portion of our lordes flocke appointed the whiche euery one ought to rule and gouerne who shall giue accompt of his doing to oure Lorde This place you saye Lib. 1. epistol 3. maketh plainely againste the supremacy off one These wordes conuince you plainely of a lye This place if you knowe A lye 22. not how to vnderstand it be not ashamed to learne of S. S. CypriaÌ„ expouÌ„ded by S. Bernard Bernarde of whome you disdaine not to learne matter to reproue the maners of the bishoppes of Rome when yow thinke he maye serue you to that effect He telleth vs speaking to pope Eugenius Habent illi sibi assignatos greges singuli Lib. 2. ad Eugen. singulos tibi vniuersi crediti vni vnus that is to saie They haue also he meaneth the other bishoppes of the churche euery one their seuerall flockes assigned vnto them to the being one all are committed in one Lo M. Nowell S. Bernard telleth you whome youre selfe bothe alleage for youre purpose and to whome you giue the title of a blessed sainct that this reason of youres is not good Euerye pastour hath a portion off Christes flocke allotted out to him to gouerne Ergo there is no one heade ouer all For by this meanes if suche collections might be allowed aswell might euery parson and vicair because he hath also a portion of the flocke committed to his charge by him selfe be discharged from the obedience of his bishop as maye the bishoppes from the gouernement of one chiefe heade The maior bailif or other officier of anie the Quenes good townes in England hath a portion of the realme committed to his charge to gouerne will youre wisedome serue you M. Nowell to conclude vpon this that therefore there is no one in oure saide countrie who hathe the supremacie ouer all This is S. Cyprian his reason this is you saie his conclusion You beelye S. Cyprian M. Nowel he neither reasoneth nor fol. 30. b. 30. concludeth against the supremacy of one as I trust I haue made euident You might rather thinke that he who was for euery portion so hofull woulde be no lesse carefull to prouide for the whole where was more daunger and cause of feare For that you reason after youre maner negatiuely that neither S. Cyprian nor any other learned man doth vse these examples or similitudes any where to proue that there ought to be one heade or gouernour ouer the vniuersall churche that reason showeth it selfe from whence it commeth Will you now as you haue taught vs a newe kinde of diuinitie so teache vs also a newe waye of reasoning Yea will you teache the learned Lawiers and graue iudges off the realme neuer to decide case but suche as they shall finde recorded in their yeare bokes in the same termes Shall it not be laufull for them by youre depe diuinitie whereas it is impossible so to conceiue lawes that all cases maye be expressely comprehendid when suche a case shall happen to procede therein by the iudgement giuen in other cases where although the case be diuerse the reason is one Iff youre discretion will serue you to alowe this kinde of reasoning in the lawe whiche is nothing elles but altogether reason why take you then suche holde of this that S. Cyprian did not in termes that is to saye in the selfe same case of one heade ouer the vniuersall churche applye these examples seing that as I proued before S. Cyprians reason is one in bothe the cases yea greater and of more force in the fol. 30. b. 31. case of one heade ouer the whole church then of one ouer euery particuler churche Because M. Nowell thinketh as the truthe is that this conclusion that there ought to be one generall heade ouer all churches liketh me well and yeat that I haue handled it but ill it pleaseth him here of an extraordinarye liberalitie for the pitie that he taketh vpon me to playe once againe the scholemaister in his olde dayes and now because I am past my Grammer to teache me logike I shoulde haue reasoned thus my maister saieth There is one generall king ouer al the Nowell fo 31. a. 2. worlde one generall heade ouer all people c. Therefore there must be one generall heade ouer all the churche My maister plaieth here with me as S. Thomas More Dorman writeth that a poet of Cambridge did once with his boye whome plaing with him being a yong Sophister on a time for his pleasure he offred to proue an asse which when the boye denied well quoth the poet thow wilt graunte me this first that euery thing that hath two eares is an asse Nay mary maister will I not quoth the boye No wilt thow quoth the poete Ah wyly boye there thow wentest beyond me For and thow wouldest haue graunted me that I woulde haue proued the an asse anon Mary maister quoth the boye ye might well and so might euery foole toe Well quoth the poet I will goe now an other waye to worcke with the. Thow wilt graunt me that euerie asse hath two eares Naye marie will I not maister quoth the boye Why so boye quoth he Mary maister quoth he some asse maie happeÌ„ to haue neuer a one for they maie be cut of bothe Naye then quoth the poet I giue the ouer thow arte to frowarde a boye for me Woulde not yow now M. Nowell make me here to reason as pleaseth you as the poet woulde haue made his boye to answere But how little nede I haue of youre

helpe God I thanke therefore to frame this reason to my purpose the argument made before will speake though I holde my peace In the meane season this of youres might haue some probabilitie if as Christe hath appointed one churche so God had assigned one kingdome in the whole worlde But seing that from the time the tongues were dispersed in Babilon many seuerall companies of men and not long after many seuerall Gen. 11. nations and consequently manie seuerall heades were so appointed by God that whether it were for the paine of sinne or elles to haue the partes of the earthe more quickly inhabited ones they were not one of them bounde to be vnder the other nor all to be vnder one heade in earthe whereas on the other side Christ came to gather together Psal 146. the dispersed of Israel in to one bodye one kingdome one folde and all the churches in the worlde be reduced accordingly to one churche which can not be saide of all the kingdomes for you nowe to requier no more one heade in the churche then there is one king in the worlde it is suche a kinde of argument as I thinke beside youre selfe it would haue bene harde to haue founde one other so foolishe that woulde haue made it What D. Harding saieth out of Homere or Aristotle it fol. 31. a. 15 maketh no matter to me allbeit it proueth verye well that those Gentiles sawe that the gouernement of one bodye belongeth to one heade And therefore if they had bene as verilie persuaded then that the whole worlde is but one kingdome as you are that the churche is but one bodie as they woulde of all likelihod haue concluded that it had not bene good to haue manie rulers so liuing now and being persuaded the like of the churche it is not to be doubted but that they woulde haue bene touching the same off the same opinion As for that that you adde scoffingly to deface it that it is M. D. Hardinge his poeticall argument for the popes supremacie I praie you be good M. Nowell to poetos of whome you sauour so muche in youre sermones and writinges and who the time hathe bene were the fairest floure in youre garland Otherwise you will giue men occasion bothe to thinke and to saie that the olde prouerbe is true in you that the parishe prieste remembreth not that once he was parishe clercke But I praie you maye it be laufull for you to folowe poetes in lieng as you doe and maie not other men alleage for their purpose one graue sentence of a poete yea all were it so that it were directly to proue the popes supremacie as this is not so brought in If it be so then scoffe also hardely at S. Paule who to proue the omnipotent power of God alleaged the sentence of the Act. 17. poete Aratus not so famouse iwisse as Homere is Aristotle misliketh not the gouernement of the best and wisest yeat preferreth he Monarchie the gouernement that is to saie of one alone before Aristocratie Euen so doe bothe D. Harding and I And therefore to saye that I am in fol. 31. b. 1. this point against bothe my maister for so you call D. Harding and I will be alwaies readie to confesse no lesse so long as it shall please him not to be ashamed of suche a scholer and Aristoâ—le so noble a philosopher I can call it no better but A lye 23. a verie lye You saye that the gouernement of the vniuersall churche Nowell b. 5. consisting of so many or rather innumerable thousandes of men and women of all countries nations and languages can not possibly be ruled by one neither was by God appointed to be so gouerned What God hath appointed I showed in the article of the Dorman popes supremacie whereunto you durst not approche and this will be bolde to saie thereof in this place that Monarchie Not impossible to gouerne the church by one being as youre selfe can not denie of all other the noblest kinde of gouernement it is likely that Christe would prouide the same for his spouse the churche in the which willing especially vnitie and concorde and commaunding nothing more it foloweth that he woulde binde it in one with that bande wirhout the which it coulde not either at all be had or not so commodiously had As for the possibilitie I praye the gentle reader considre with thy selfe what preachers and maisters thow hast who are nowe so malepart with God that beside that whiche their peuishe heades shall like to fantasye they will allowe him to be hable to doe nothinge Thus in oure present question doth M. Nowell hauing so muche at the length prouffited by teaching in the schole that he dareth now take vpon him to set God him selfe to schole and to tell him plainly that this ordre of his appointing in the churche one heade is suche as by no meanes possible can stande Thinkest thow not good Reader that he mistrusted all other proufes when he fleeth to this sorye shift Yes verelie doth he For as in the matter of the sacrament verie nede driueth them to this miserable refuge so persuade thy selfe that it standeth with them here But nowe to yow M. Nowell is the arme of God shroncken Esaiae 50. 59. or shorter then it was wont to be thinke you Can not he that appointeth one sonne to giue light to the whole worlde he that by diuerse riuers streames and brookes dispersed thorough the partes of all the earth maketh one body of the elementes of water bothe to come from one heade the sea and to returne to the same againe he that of so manie contrarie and disagreing qualities as heate colde moisture drougth maketh one well agreeing worlde is not he M. Nowell possibly able to rule and gouerne his church dispersed through all the earthe by one chiefe and supreme heade Especially sith one prince or Monarche as namely Assuerus being him selfe an infidell was able to gouerne Hester c. 1. from India to Aethiopia a hundred twentie and seuen prouinces The which as he gouerned by captaines and vnder officers after the example of Moises who being Exod. 18. not able to beare the burden of ruling the whole people alone did it notwithstanding with much facilitie by the helpe of suche rulers as he called to parte of his charge whiche were captaines or heades some ouer thousandes some ouer hundreds other some of fifty yea of ten so the pope gouerning the whole churche by patriarches primates archebisshopps bishoppes ArchedeacoÌ„s Archepriestes and priestes euery one in their degree with grace in him for that purpose by the worcking of God sufficiently multiplied is right well able to rule and gouerne the church were it greater then it is And this al wise meÌ„ and such as yealde to the omnipotency of God see to be so farre from all impossibilitie that some one perhappes moued with iust indignation against youre blasphemouse reasoning

is likely inough to tell you that I maie iustlier saie to you that suche talke procedeth not so muche from the absurditie of the matter as b. 12. Nowell Fo. 32. a. 6. it dothe from the disposition of youre noddies nowle M. Nowell and sight not dimme but altogether blinde then you doe to me affirming the contrarie that it maye seme to some that suche kinde of speache springeth not so muche out of the absurditie of the matter as out of the disposition off my drowsy head * Note that M. Nowel aloweth to bishoppes the ordre of religion to kinges and other gouernours the procuring of ciuile ordre and peace Dorman It foloweth that schismes and troubles rising in the church maye by the seuerall bishoppes of euerie diocesse and seueral chiefe prelates of euerie prouince aswell be auoided and appeased as the seuerall kinges of euerie kingdome the seuerall gouernours of euerie countrie and citie c. are able to ouersee their seuerall charges and to kepe their people in ciuile ordre and peace Not so M. Nowell the reason of difference betwe these two states of ecclesiasticall and temporall gouernement is greate For in the one that is in that which perteineth to the The difference betwene the two states off the world and the church worlde euery kingdom euery nation euery people haue their propre and seuerall lawes yea often times not diuerse onely but coÌ„trarie the one to the other This bredeth no disordre because they be diuerse bodies But to come to the church which as it is one so hath it by Christ one faith the same lawes the same sacramentes deliuered to be coÌ„mon to all that wil be membres thereof without varietie in matters of substaÌ„ce here what nede is thereof one head that this one faith may be of all meÌ„ and euery where inuiolably holden Seing that euen in kingdomes and common wealthes daily experience telleth vs that how well and quietly so euer such kinges and rulers gouerne their subiectes them selues they be not yeat hable so to gouerne while I proude and thou proude eche one thinketh him selfe as good as the other that they can absteine from mortal and cruel battaile wherby their innocent people perishe ful ofteÌ„ on both sides most miserably If this be so emoÌ„gest worldly kinges where the dissenting of their lawes and ordonauÌ„ces the one from the other is no breach of amitie how much more is it to be feared emongest bishoppes where one faith must be common in all where vnitie maye be so lightely broken Which if it happen howe shoulde it be suppressed The debates and quarelles of princes are tried for moste parte by battaile Will you that in this case eache bishop make his freÌ„des and trie the matter by most voices The chiefe prelates you saie of euery prouince are able to take ordre in the matter What M. Nowell is the winde in that dore Haue yow so soddenly founde a superioritie in bishoppes that so lately before pronounced that as no man hathe anye Superioritie in baptisme or in faithe aboue other truly faithefull and baptised so no one bisshop hathe any Superioritie ouer other bishoppes Is it nowe at the length founde out that you mistooke S. Cyprian M. Nowel contrary to him selfe in one leafe when in the 22. leafe of youre boke a. you grounded vpon him that there was no difference of dignitie emongest bishoppes Maye yow not be ashamed in this verie leafe firste to saie that there be chiefe prelates in euery prouince and yeat after in the seconde side of the same leafe to affirme by the auctoritie of S. Ciprian wrongly construed that none but naughty and desperate men doe thinke the auctoritie off some bisshoppes to be inferiour to other Will you nedes be of the nombre of those naughty and desperate men Well M. Nowell as verye necessitie forced yow to go from that principle of youres that all bisshoppes be of equall auctoritie because otherwise you sawe that schismes coulde not possibly be kepte oute of particuler churches so shall I trust the same before yow and I haue ended force you to acknowledge a chiefe prelate ouer the whole and vniuersall churche for the appeasing of schismes therein In this pointe because the verye necessitie of one heade to gouerne Christes churche dothe specially consist I shall desire the learned reader to vse good circumspection and with aduised deliberation to waye with him selfe the reasons brought on bothe sides I obiect therefore to M. Nowell that for the appeasing of schismes and restoring the church being troubled to quietnes it is necessary that there be one chiefe heade He maketh me answere as you heard before that the seuerall chiefe prelates of euery prouince are aswell able An absurde doctrine that schismes may as wel be appeased by manie heades as by one to take ordre therfore as the seuerall gouernours of euery countrie for their seuerall charges The absurditie of this answere shall appeare by a demonstration There is nowe a controuersie in their newe churche of Englande about no small matter but concerning the reall presence of Christes blessed bodie in the sacrament M. Gest preaching at Rochester for the reall presence M. Grindall at London for the contrary Shall these two prelates be tried by M. D. Parkar of Cauntorbury suspected to be a Lutheran Although that I thinke M. Nowel would be lothe to graunte being him selfe a Caluinist yeat if he did and the matter were thoroughly decided on the one side might not the like schisme arise in the prouince of Yorke and bachiler Yong there calling his brethern together determine the coÌ„trouersy on the other side If this shoulde happen as it easely might in this equalitie of power betwene these two in these seuerall prouinces how should the schisme be appeased They wolde perhappes procure a parliament to be called that by auctoritie thereof the matter might be determined Were the bishoppes that coulde not agree before like the sooner to forsake their coÌ„tentiouse mindes by this meanes Or should the matter be put only to the debating of the laitie Or howe euer it were the matter being brought thither and then the ordre of the house being suche that it must passe as wel through the lower house as the higher might not the house be equally diuided or the thinge brought to so narowe a pointe that the conclusion of this weightie controuersie might depende vpon the mouthe of some simple burgoise and meane artificer who might easely by lacke of iudgement choose the worse part Or if they all agreed vpon the truthe might not the like controuersie arise in Fraunce Germanie Spaine or in some other countrie and euery one determine either in this article or any lyke contrary to the other If they did as by the confesion of Augspurg and their communion boke allowed by the parliament of Englande the one so muche disagreing with the other it appeareth they doe shoulde not the churche in this case be

only in Afrike by common Cypr. lib. 1. epist. 4. consent of the Africans was not in Spaine as appeareth by the appealing from thence of Basilides to Rome Which if it had bene vnlaufull neuer woulde S. Cyprian we may be suer haue made other exception why the sentence giuen by Stephanus the pope for his restitution shoulde not be good then this because it was giuen by him that was no iudge at all of all other the best and moste peremptory neuer would he haue obiected that it was obteined by false suggestion and wrong information which argueth the goodnes and validitie of the appellation of it selfe But what speake I of Spaine when S. Cyprian his owne labouring Li. 1. ep 3. at Rome with the pope by lettres by legates by all meanes possible that this vniust appeale might not be receaued when his counting to saile after them to conuince their lieng tongues by vndoubted and assured proufe of the truthe ought sufficiently to make faithe that seing the pope had neuer confirmed this locall statute of theirs and therby not renounced his right seing his subiectes against the ordre taken had appealed to Rome he must also nedes answere the appeale for the vnlaufulnes wherof on their partes that folowed it he alleageth here their own consent in these words omnibus nobis agreed by al vs to moue therby the rather the B. of Rome not to receiue their appeale but to remit the cause home againe Whereas you saie that S. Cyprian hathe that none but naughty and desperate men doe thinke the auctoritie of some bisshoppes to be inferiour to the auctoritie of other surely yow go about bothe to proue youre selfe S. Cyprian S. Austen and all the learned fathers of Christes church naughty and desperate men You condemne in like maner the auncient generall councelles and continuall practise of the catholike churche For who is so ignorant that he knoweth not that the bookes of the learned fathers the canoÌ„s of the auncient councells the vsage of Christes churche haue so religiously alwaies obserued this difference of bishoppes that the verie names of patriarkes primates Archebishoppes reteined allwaies and vsed in the churches are able to conuince him to be an impudent lier that shall susteine the contrary Youre selfe confesse that there be chiefe prelates in euery prouince If chiefe Ergo inferious You call him a naughty and desperate man that thinketh the auctoritie of some bishoppes to be inferiour to the auctoritie of other Yow saye the same youre selfe by graunting that there be chiefe prelates Hauing sought all the meanes that my pore witte can inuent to exempt yow from this companie of naughty and desperate men I finde no other then this that perhappes you only saye it for a shift and thinke it not in deede But if you were to be accounted naught and desperate for this yeat had you in this respecte cause to reioyce that yow were like to haue the companie of S. Austen who telleth Bonifacius the pope that in the Lib. 2. de baptism contra Donat. cap. 1. gouernement of the church he was not onely aboue him but aboue all other bishopps although the office be common to all in sitting in the highest top of the pastor all watche tower who saieth comparing together S. Petre and S. Cyprian Sed si distet cathedrarum gratia vna est tamen martyrum gloria But although betwene the grace of their seates there be difference yeat the glory of martyrdome is all one And againe comparing Innocentius the pope with Irinaeus Ciprian Hilary he hath Cum his Innocentius Romanus Pontifex consedit etsi posterior tempore prior loco With these sate Innocentius the bishop of Rome although behinde them Lib. 1. coÌ„tra Iulian. c. 2. in time yeat before them in place Yea to comfort you the more I dare promise yow the companie of S. Cyprian him selfe For if he had not bene of the minde that some bishoppes are inferiour to other in iurisdiction althoughe not in the substance or nature of bishoply ordre woulde he haue exhorted yea and required the B. of Rome to write lettres in to Fraunce to direct them to the prouince and people of Arles wherby they shoulde depose Martianus the B. there Lib. 3. epi. stol 3. With what face could he haue done this had he thought that the auctoritie of one bishop were no greater then that of an other But here you will vrge me that it is not enough to shewe by probable coniectures that in these wordes Saint Cyprian had no suche meaning vnlesse I showe withal what was his meaning Yes verily M. Nowell it were enough for me to proue that the sense which you giue to these wordes of his coulde not be true but for their sakes who desire to knowe not onely what is false but what is all so true I will open that pointe to This is therefore by this epistle of S. Cyprian moste euident that these naughty men who complained vpon S. Ciprian at Rome went first before they toke their iourney to Rome in to Numidia and there ioyned them selues to certeine hereticall bisshoppes of whome Fortunatus was made a bishop and so by reason that none were made bishoppes that stode excoÌ„municate it must nedes be that he was by them first absolued These hereticall bishoppes of Numidia these wicked subiectes of his owne who demaunded helpe and complained where they ought not he calleth by the name of a fewe lost and desperate men who had attempted and done so manie thinges to the derogation of the auctoritie of their owne primate and submitted them selues to the vnlaufull auctoritie of heretical and schismaticall bishoppes quasi minor videatur esse authoritas episcoporum in Africa constitutorum As though the auctoritie seme to be lesse of the African bishoppes then of those of Numidia we must supplye who toke vpon them to defende and mainteine Fortunatus and his felowes condemned in Africa before By which is ment Africa the lesser wherein Carthage stoode from which Numidia was a distincte prouince whereas yow M. Nowell take Africa for the whole as it is counted the thirde parte of the worlde pretending as thoughe no one bishop of the other two partes of the worlde had more auctoritie then the bishoppes of Africa Excepte this be the meaning of the place you can not excuse S. Cyprian of being contrary to him selfe as by the auctoritie acknowledged by him in the pope in Fraunce in Spaine in Carthage as you haue hearde as by the calling in this verye epistle the churche of Rome the mother churche and roote of the catholike churche it dothe manifestly appeare Whiche of so graue an auctor is not to be thought To conclude therefore S. Cyprian dothe not here forbid all appellations from a bishop of one countrie to the B. of an other He saieth not that all bishoppes be of like auctoritie that none but naughtie and desperate men doe thinke the auctoritie of some bishoppes to

there neadeth no other heade then Christe which is in heauen Whiche if it had bene so what nede was there that Christe shoulde appointe a mortall man to that office as here it appeareth he did Peter To this moste shamelesse mangling and mutilating of this and other lyke places of the fathers vsed by you and youre fellowes I saye as S. Cyprian in this verie place saieth to such like craftes men that vsed so to alleage thinges to their vauntage in his tyme. Corruptores euangelij atque interpretes falsi extrema ponunt superiora praetereunt partim memores partim subdole corrumpentes Vt ipsi ab ecclesia scissi sunt ita capituli vnius sententiam scindunt That is to saie The corrupters of the ghospell and false interpretours take that which commeth behinde and leaue out that which goeth before partly mindefull partly craftely corrupting As they are them selues cut from the churche so deuide they the meaning The answere to the place of S. Cyprian of one sentence Thus muche of youre falsehode in alleaging this place Nowe to the place I answere that S. Cyprian sayeth not that Christe gaue like power to his Apostles in all respectes absolutely but determineth particulerly wherein this equalitie dothe consist as in being sent to preache thorough out all the worlde as Christ was sent by his Father in power of forgiuing sinnes Which power being giuen to them streight vpon Christes resurrection and being common to them as they were all the generall legates of Christe thorough out the worlde derogateth nothing by S. Cyprians minde from that speciall auctoritie that Christe departing out of this worlde gaue to Peter to continue And therefore to shewe that this was his meaning euen as before S. Hierome after the like equalitie meÌ„tioned Cap. 13. in the Apostles concludeth that notwithstanding that Peter was chosen to be the heade emongest them so dothe here S. Cyprian after the generall rule that they had all like power adde as an exception from the rule the same that S. Hierome hath in other wordes Tamen vt vnitatem c. yeat to make vnitie manifeste he disposed the beginning thereof by his auctoritie to begin of one Thus much maye suffice to satisfie youre wondring M. Nowell with what face I haue bene so boulde and busye with S. Cyprian To the place of S. Hierome which you bring also to fol. 50. a. 9. b. 6. proue that the dignitie of a bishop is not estemed by the greatnesse of his diocesse or citie and that all be equall in office I saie that it is true that the dignitie of a bishop dependeth not vpon the greatnesse of his diocesse but it is false that there be no degrees in the office of a bishop That yow bring Erasmus to proue it it forceth not For he is with Catholikes of no more auctoritie theÌ„ Pighius is with yow That betwene S. Cyprian Hierome and Leo there is no disagrement The 15. chapiter Yow are now come to the comparing of the sainges of S. Cyprian and S. Hierome with the testimonie of Leo bearing witnesse yow saye to him selfe The which you compare firste after this sorte Leo saieth In the holie Apostles them selues there was a difference Nowell b. 8. of power and that it was geuen to one to be aboue all the rest On the contrarie parte S. Cyprian saieth the Lorde gaue like and equall auctoritie to all his apostles all the Apostles be indewed with like felowship both of honour and power Neither are Leo his wordes trulie alleaged neither yeat Dorman S. Cyprians Leo sayeth that inter beatissimos Apostolos False dealing in alleaging the wordes of Cyprian and Leo. in similitudine honoris fuit quaedam discretio potestatis emongest the blessed Apostles in likenesse of honour there was a certeine difference of power quum omnium par esset electio vni tamen datum est vt coeteris praeemineret And whereas they had all one calling yeat it was giuen to one to be aboue the rest S. Cyprians wordes are that although oure Lorde after his resurrection gaue all his Apostles like power behold the likenesse of honour that Leo speaketh of c. yeat to make vnitie knowen he disposed by his auctoritie that it should begin of one Lo here quaedaÌ„ discretio potestatis that certeine difference of power acknowledged by S. Cyprian that Leo mentioneth What iarring is there here M. Nowell their wordes being trulie alleaged Naie what swete consent is there betwene these two learned fathers Leo saieth there was emongest the Apostles a likenes of honour but yeat a certeine difference of power he saieth their calling or election was like but yeat giuen to one to be aboue the rest Doth not S. Cyprian saie the same when first in their election to be sent into all the worlde to preache then in the power of remitting sinnes he maketh them equall and yeat in adding afterwarde this particle tamen but yeat he noted a certeine difference of power this forsoth that vpon one of them the beginning and verie fundation of vnitie should be laied notwithstanding all the equalitie otherwise Is this true dealing M. Nowell thus to bring in M. Nowell mangleth the wordes of Leo and S. CypriaÌ„ to make them disagree mangled at youre pleasure the sainges of the fathers to deface them to the worlde as here yow doe by taking from the wordes of Leo this particle quaedam making him to seme the more to differ from S. Cyprian and cutting from S. Cyprian those wordes that vnitie should begin of one conteining that certeine difference in likenes of honour that Leo speaketh of Yow saie that S. Cyprian hath this in his boke De simplicitate praelatorum noting them as double faced prelates that teache or atteÌ„pt to make one bishop aboue an other The true title of the boke is De vnitate ecelesiae of the vnitie of the churche as to him that shall reade it maie easly by the contentes thereof appeare Yow are therefore a double faced or manie headed prelate that for one chiefe heade giue vs so manie You procede in youre coÌ„parison and saie that Leo hathe out of this fourme is taken oure difference of bishops that in euerie prouince one be Dorman chiefe and of most auctoritie and the bishop of greter cities to haue greater care and consequeÌ„tly that he that sitteth in Peters chaire should haue charge and be head of the vniuersal church Thus you say Leo saieth because he him selfe wold be Lord and head ouer all the church wheras S. Cyprian on the other side saieth Euerie bishop hath his seuerall portion of Christes flock to rule and gouern c. that those who are vnder the charge of the B. of one couÌ„trie may not appeale to a bishop of an other for that the auctoritie of one bishop is not inferiour to an other nor the auctorite of the B. of Afrike is lesse then the auctoritie of the bishopps of

this is a frowarde heretike might denie S. Paules epistles to the CorinthiaÌ„s especiallie the Latter in the which the case so requiring he glorieth so farre that him selfe confesseth that he hath played the foole 2. Corinth cap. 11. 1â— compelled thereto by them Ywisse S. Paule was as much subiect to persecution and deathe as anie of the popes that you haue named He had as litle lust or leisour to occupie his heade or pen about the setting furthe of him selfe to boaste of his apostleship to tel of his reuelations as anie of them But necessitie compelling bothe him and them to stande vpon their auctoritie it was expedient that they shoulde earnestlie set furthe the same The epistles that you speake of here to haue bene forged were gathered together aboue nine hundred yeares past by one Isidorus archebisshop of Hispalis in Spaine so that when you come to proue this matter those popes of these latter nine hundred yeares you see how they be discharged Now M. Nowell if you thinke that you haue walcked long inough out of the waye we will returne thither from whence we departed to the. 53. Leafe of youre booke The which because as the reader maye see it conteineth nothing but very matter of bragges not worthy to be answered I steppe ouer Ofschismes and sectes wherewith M. Nowell burdeneth the Catholikes The 17. Chapitre HERE M. Nowell by occasion of a fewe lines but such Nowell fol. 54. a. belike as touched him to the quicke and made him to wynse discourseth in manie leaues in defence of schismes and sectes This note of mine whereby I admonished the reader for better credite to be giuen hereafter to the auncient fathers CypriaÌ„ and Hierom who telling vs that the not obeing of one chiefe heade in one seuerall diocesse is the cause of schismes and heresies saye withall allthough not in expresse wordes asmuche by force of greater reason vnlesse there be one suche heade acknowledged and obeied in the vniforme gouernement of the whole churche to haue an eye to the present schismes whiche haue burst in vpon vs in oure countrie in stede of one commoÌ„ receiued truthe in the daies of oure fathers this note I saie so graueled M. Nowell rubbing him on the verie heade of that festred boile of his poisoned heresie that he coulde finde no grounde to stande vpon but nedes must he fling out and laie about him as a man halfe wood and beside himselfe sparing none not the blessed Apostles them selues He beginneth this pastime after his accustomed maner with this Lewde lye It is well knowen that there is as muche consent in true doctrine Nowell A facing lye 44. in the churche of Englande at this time as euer was in anie realme at anie time What a face thinke you hath this man or hath he anie Dorman face or forheade at all I will not trouble him with forein realmes shewing him what consent in true doctrine there is presently in manie Catholike countries nor I will not appeale to all the former ages that haue passed I will only put him in remembraunce of the consent in true doctrine in oure owne countrie fifty yeares ago Can you saye M. Nowel for with you I loue gladliest to talcke that there was then anie dissention in doctrine at all Can yow recken vs vp anie diuersitie of opinions touching beliefe in all the realme of England at that time Will you saie they had no true doctrine at all and therfore no consent in true doctrine If you saie so then name vs a time when there was euer true doctrine in Englande that suche a time being knowen it maie be proued vnto you that there were no suche sectes and schismes then as rage emongest you nowe Note vnto vs the yeare and religion vsed at any tyme since oure realme was firste christened when yow write nexte that we maye aske you whether at that tyme CauÌ„torbury Rochester Glocestre were of one opinioÌ„ coÌ„cerning the presence of Christes most blessed body bloude in the sacrameÌ„t and LondoÌ„ Winchester and Dirham of a cleane contrary as they are nowe that occupye these roomes Who hathe not hearde of a sermon latelye preached before the Queenes maiestye in the defence of the reall presence and the preacher called of his brethern for his labour an asse in a Rochet the Sermon it selfe by a mightye Samson shortly after as it semed confuted Is this a consent in true doctrine M. Nowell Haue you not hearde off these Sermones Or if you hearde them did you nodde there while and beare so litle awaye that you haue cleane forgotten the whole matter telling vs nowe scarse oute of youre sleepe that you haue as muche consent in true doctrine as euer was in anye realme at anye tyme How many of youre brethern be of Verons minde touching predestination Let M. Moulins the vsurper of the Archedeaconry of London youre neighbour tell you M. Nowell why he did excommunicate M. Thomas Walbot a ministre in London Let the saide Walbot instructe you who they are that in his learned supplication to M. Doctour Parker he calleth Florinitians Tell vs M. Nowell whereof it procedeth that three of the moste graue modeste and learned emongest yow men to saye the truthe in all respectes heresye set a parte worthy to beare the office off M. D. Parker M. Cheyny M. Gest true bishoppes in Christes churche are of their subiectes so contemptuouslye set at naught whereof I saye it procedeth that one is called Matthewe meale mouthe a Lince wolsy bishoppe c. that the other hathe Moyer the ministre of Wootton vnder headge borne out against him the thirde termed an Asse but of this that there be schismes and sectes emongest you Are you ignoraunt M. Nowell what coÌ„munion M. Whittingham celebrated at Duresme not onely against the mynde of his bishoppe but the ordre appointed also by the communion booke Neuer hearde you what a singuler and straunge maner off baptisme he deuised and ministred at Duresme Is al this in your eye consent in true doctrine when you agree not emongest youre selues neither in the substance of the chiefest Sacramentes neither in the maner of their ministration Are we ignoraunt thinke you of the Anabaptistes Arrians Eluidians and whole swarmes of these and other heretikes that lye smoothering in corners looking for the ioyfull tyme of their deliueraunce in to the world and broade light as you and youre felowes did 30. yeares ago Are we ignoraunt thereoff because when some of them sturring before their tyme are brought before youre bishoppes they are with good wordes of greate policie dismissed with exhortation to them to lyue lyke quiet subiectes c. Lest suche hastie and vntimely teeming might be not onely the vtter ruine and ouerthrowe of all those heresyes that hauing nowe continued almost twentie yeares begin to growe to mannes state but of so muche faire issue allso as that cursed moother is lyke to bring furthe hereafter Iudge you vs to

58. a. youre sclaunders of schismes and troubles as by vs raised doe we alleage the effecte of the same parable of the stronge man so quiet in his house vntill a strongre then he came and disturbed him whiche Christe oure sauiour in like sclaunder rehearsed for defense of himselfe Although the parable serued our Sauioure against the Dorman Phariseis yeat it serueth not yow against the churche off Christe When yow can proue that which yow only without proufe blasphemously hetherto haue affirmed making it aswell of the application of this parable as of all that you elles haue sayde touching comparing of vs to the Phariseis youre selues to Christe and his Apostles the verye foundation that all faitheful Christians were in that case when Martin Luther beganne first to preache that the Phariseis were at the comming of Christe then applye it and vse it it will wel serue your purpose Yeat truly to make this parable in some wise to serue youre turne it maketh well for youre Sacramentaries againste the poore Lutherans whome you haue in dede not onely disquieted but driuen from their possessions in moste places and deuoured also and swalowed into your hongresteruen paunches euen as is saide that Pharao dreamed of the seuen leane carion oxen that they had eaten vp the fatte And so let Gen. cap. 41. this parable and dreame bothe if you wil serue youre turne Iff the reader shall thinke that I haue bene to tediouse in answering Nowell this matter here but touched as it were by the waye I trust he will beare with me therein for that M. Dorman as he began and floorished the first face of his boke with blotting vs with the sclaunder of schismes so hathe he hetherto continued in the same and applied all his allegations out of S. CipriaÌ„ Basile Hierome Nicephorus and others chiefely to that purpose c. The reader must beare with yow in mo thinges then Dorman this or elles it will be wrong with yow And euen in this me thinketh and so I doubt not but other thinke to wherin yow craue pardon as hauing sayde to much he had nedâ— to beare with you for saing so little For your owne defence till yow proue vs by Scripture that Christes churche shoulde decaie and come to vtter ruine and that so it dyd yow haue sayde nothing against vs till yow bring better matter then different opinions of schoolemen in disputable matters of Logiciners aboute the predicables of religiouse men in clothing diet going becking bowing c. yow haue sayde as little The first sentence that I prefixed before my booke out of Saint Augustine yow haue not yeat answered If yow had answered it there as yow pretended that you woulde you shoulde not haue neded here to haue troubled either youre selfe or the reader with that matter For answere once directly yea or nay to this whether yow communicate with all nations and with those churches founded by the Apostles labour and the matter is answered who be the schismatikes in fewe wordes you or we Where you saye that my allegations out of S. Cyprian Basile Hierome Nicephorus were applyed chiefly to this to note you of schismes I muste note that you be here contrarye to youre selfe and youre sainges before For M. Nowell contrary to him selfe in youre reproufe vpon these places you make me to haue suche sense as though I had alleaged them all directly to proue the popes supremacy And for that cause you labour with toothe and naile to proue that they ought not so to be taken Neither are they contented here with but doe also plaie with Nowell pictures very pleasantly as they thinke in the which they painte out a multitude of suche heretikes or rebelles as oure confederates or allies whose opinions we do moste abhorre and against whome we continually bothe preache and wrighte Yea forsothe this was the matter in deede allthough Dorman yow be lothe to confesse so muche that made yowe to lauish out youre store in defence of schismes and sectes It was this table this arbor as you call it or crooked tree that made yow to daunce But what saie yow to this tree I praie yow Yow saie that we haue placed there a multitude of heretikes whose opinions yowe doe moste abhorre We marueile not though yow like not all for therein standeth the grace of the table that of so manie sectes as be there set out no one of them liketh the other Yowe shoulde haue done well to haue named the opinions which yow doe abhorre as perhappes yow would had it not bene for waking some of youre felowes that seme to be a sleepe That these sectes appeare not all of them euidently emongest yow as they doe in Germanie where youre heresies first beganne VVhy sectes and schismes shewe not them selues so euidently in Englande as they doe in Germanie as that excuseth yow not being all membres of that malignant churche youre mother so is it the lesse to be merueiled at because the states of these two countries are not like England is ruled by one souereigne heade Germanie by diuerse Which is the cause that the heades being diuersly affected in religion auaunce euery of them that religion whiche liketh him best Whereas in Englande yow lacke that commoditie being vnder the rule of one only heade whiche is an inuincible argument to shewe how necessarie in the churche of God it is to haue one heade to gouerne the reast Had yow in Englande as they haue in Germanie your free cities youre dukes youre Lantgraues youre Palsgraues euery one a king within his owne dominions O how yowre sectes woulde triumphe in the courtes of princes what combattes they would kepe in open pulpites that nowe dare not but by steal the and in corners one of them snatche and snarle at the other As for youre continuall preaching and writing against these sectes whereof yowe bragge so muche what yow preache against the Lutherans Anabaptistes Osiandrins or any suche like I reporte me to them which be youre hearers I thinke what so euer face yow set vpon it here yow be colde and rare inough in that argument and be as plentifull and whot as you will yow shall haue these heretikes and suche other in places where they dare saie as muche of yowe As for youre writing yow protestantes at home haue not written anie one worde that is to be sene abroade against anye secte of the table more then in some sely translations of youre felowes bookes as yowe terme by contempte that kinde of excercise So busy yowe are in doing the message of youre father in setting furth to the worlde youre Sacramentarie heresie and defacing the popes auctoritie that as little leisour haue you to wright against other sectes if yow mislike them as yow pretende as yow haue to exhorte meÌ„ by preaching to fasting to praier to good worckes And therefore youre writing I let passe as a manifest Lye 51. lye And all

8. cause in the conclusion of my firste boke Reade the discourse annexed vnto the Apologie of Staphilus latelie set forthe in English Reade the fortresse You shall The first parte the last chap. finde there a numbre of your assertions holden generallie of al protestantes to be olde condemned heresies in the first six hundred yeares you shall finde that the doctrine of Iohn Caluin youre Maister bothe in the doctrine of the blessed sacrament of the altar and of baptisme is stuffed with a nombre of olde heresies condemned also in the primitiue churche Discharge youre selues first of these heresies and then saye that we saie onelie that you be heretikes We saie not onely that we be the churche but we proue it also and haue made it moste euident that you can by no meanes be the churche As of late hathe bene proued answere it when you can In some countries if the partie accused pleade not guilty and saye a. 19. Nowell naie to the crime obiected if he by diuerse tormentes enforced to confesse doe still mainteine his naye he is discharged and let goe But it can not helpe vs accused as heretikes to denie the false accusation c. I blame you not M. Nowell though for heretikes yow Dorman clayme the fauour that is wont to be shewed to murderers theues and other malefactours allthough this reason of youres that heretikes the greatest offenders that are for no crime is so greate as the faulte of heresie shoulde haue this fauour because other malefactours lesse offending haue it woulde scarselie be founde sounde if it shoulde be by the rigorouse rules of logicke examined But it nedeth not it hath other faultes enough For allthough in some couÌ„tries the parties accused denieng the faulte in suche wise as you saye be vpon their denial discharged and let go yeat is there no countrie where if the partie accused for thefte would confesse the dede but saye it were no faulte he shoulde be be so discharged the lawes coÌ„demning theft by deathe and let go And yeat this is youre case M. Nowell For you confesse the dede You denie for example sacrifice and praier for the deade you stande in defence of it as did Aâ—rius a Epiph. lib. 3. haeresi 75. condemned heretike aboue 13. hundred yeares ago Onelie your denial is that it is no heresie which thinge if it might be laufull for euerye heretike to doe and to escape euerye one giuing to heresie the title of true doctrine howÃ© manye thinke you woulde be condemned Did not Michael Seruetus put to deathe by the procurement of Iohn Caluin at Geneua denye that he was an heretike as you doe Did Caluin anye wrong to him in condemning him who saide he coulde bring as good testimonie of his innocencye oute of Gods worde as you saye you can for youre heresies Did Cranmer any wrong to Ioane of kent because she saide she was no heretike Doe not the Anabaptistes dailye saye the same It is toe greate an absurditye M. Nowell and sauoreth of your cholere ouer much that while you labour to bring the catholikes in hatred as though they showed you lesse fauour then they doe to theeues murderers and other offendours you forget that in so doing you shewe youre selfe M. Nowell playeth the proctour for all heretikes a proctour for heretikes of all sortes and that yeat you misse of your purpose the fauour of the lawes extended to heretikes being greater then is practised vppon anie other trangressours For make the coÌ„parison aright and you shal make it betwene a theefe sorie for his theft or murderer for his offence and an heretike denieng and repenting his heresies Nowe who knoweth not in this case who hathe the greatest fauour the heretike vppon repentaunce being receiued to mercy whiche fauoure other offendours haue not To make suche false and vntrue comparisons as you doe if it procede not of ignoraunce M. Nowell surelye it commeth of malice and that is worse Where you saye A lye 64. b. 6. that I deuise God to be absent that I saye that he is dombe I saide not so Why doe you falsely burden me with that whiche I neuer thought I sayde that he is In my boke fo 9. b not present with vs in suche sorte as that we maye see him and speake with him face to face to be resolued at his mouthe of suche doubtes and questions as shoulde rise emongeste vs. Saie not you the same Doe you call him then dombe or saye that he is absent If you doe not why I more then you Nowell fol. 71. a. vnto fol. 74. a. 26. in which compasse the testimonies brought to proue that only Scripture is sufficieÌ„t to determine all coÌ„trouersies are examined Dorman S. * Depecca merit libr. 1. cap. 22. Ad Cresc lib. 2. cap. 31. 32. Augustine contending againste those who doe attribute Goddes grace and giftes to the the worthynesse of mennes merites concludeth thus Cedamus consentiamus auctoritati Scripturae sanctae quae nescit falli nec fallere Let vs giue place to the auctoritye of holy Scripture which can not be deceiued nor deceiue We saye with S. Austen Let vs giue place and agree to the auctoritie of the holy Scripture which can not be deceiued nor deceiue Will not two heires striuing aboute their fathers good des saie as muche as this commeth to of his testament desire that it maie be brought furthe and both of them offer to be tried by it and to stande to it and yeat the wordes being doubtefull require a iudge notwithstanding S. Augustine preferreth the Sriptures before the priuate opinion off Saint Cyprian So doe we toe and before anye other doctour disagreing from the scripture expounded to vs in generall councelles and by common consent of all nations Howe farre this sense whiche you woulde wrest out of Saint Augustins wordes that the church maie not be iudge of the true meaning of the scripture Contra epist fundament Manicheor cap. 5. is from the mynde of S. Augustine his wordes in an other place doe well witnes where he protesteth that he woulde not beleue the Ghospell if the auctoritye of the churche did not moue him thereto How often beside doth Lib. 2. contra Iulian. alibi he in writing against Iulian the Pelagian obiect to him the doctours of the church expounding the scriptures againste his opinion As for that whiche you bring oute of Saint Augustine against councelles it is falselye and vntrulye applyed For b. 10. Lib. contra MaximinuÌ„ 3. cap. 14. Saint Augustins yealding to the aduersaries whome he sawe frowardly bent to stande to the hereticall councell off Ariminum dothe no more proue him to be of the mynde to eneruate and weaken thereby the auctoritye of generall councelles then if I woulde saie to you disputing with you vpon the reall presence of Christe in the sacrament and knowing that you were as wholly bent to mainteine the Confession of Augspurg

or perhappes the solemne cuppe councell in Martin Luthers house at Wittemberg as I am to defend the couÌ„cel of Nice Ephesus or LateranuÌ„ Well M. Nowell neither shall you at this tyme bring furthe youre Confession of Augspurg or the solemne conclusion agreed vpon at Martin Luthers house nor I wil alleage Howe S. AusteÌ„ renounced the auctoritie of the Nicene councell either the councell of Nice Ephesus or Lateranum but the scriptures c. then I saie you coulde proue hereby that I who trusting vppon the goodnesse of the cause quit for the tyme the alleaging of the councelles were of the minde that the auctoritye of the councelles made nothing for the decision of controuersies And that this was the meaning of S. Augustine to relinquishe onelye for that present tyme the auctoritie of the councell off Nice that the heretike might forsake his schismaticall councell not that he estemed either the councell of Nice or anie other laufull generall councell so lightly as yow suppose bothe this aduerbe nunc nowe whose nature is to limite and restreine whiche yowe fearing lest it woulde marre all the marcket and perceiuing that it woulde be harde to deceiue the learnedersorte with this place alleaged trulie in A lie by omission 65. the latine but left owt in the englishe thinking that youre parte shoulde be well enough plaied if yowe were able to blinde the ignorant and vnlearned bothe dothe this I saie argue the meaning of S. Austen to be as I saie and not as yow pretende and also that he dothe euerie where against the Donatistes alleage Concilium plaenarium totius orbis the Lib. 1. de baptis contra Donat. cap. 18. Epist 118. ad Ianuar. fo 72. a. 3. S. Austen beelied â—â— Howe the scripture is iudge and howe it is not iudge of aâ— controuersies full councell of all the world and saieth of councelles quorum est in ecclesia saluberima auctoritas whose auctoritie is in the churche moste wholesome It is not to be forgotten in this place that where S. Austen calleth the scripture by the name of a witnes yowe conclude that he calleth the scripture iudge Which if he had done might easelie haue bene answered to be true also when the churche hathe declared what the scripture ment As the lawes of all countries are the iudges of suche controuersies as rise there but not the iudges alone because they be subiecte to wrangling interpretations and therefore requier an other iudge to iudge their meaning But seing S. Austen calleth not the scripture iudge but witnes yowe haue delt vntrulie by concluding more vpon his wordes then is in them To the places brought here by yowe owt of Chrisostome Fol. 72. â— â–ª I answere that we saie as muche in the commendation of holie scripture as he doeth For none of those places make holie scripture the onelie sufficient triall of all controuersies Therefore where as they saie we muste beleue scripture rather then men that if we woulde beleue them we shoulde fall in to no errours we graunte it to be true in scripture as it is deliuered by the fathers and expounded by the church For the first place of S. Hierom he there reiected an allegation of vncerteine auctoritie commonly called ApocriphuÌ„ about the person of that Zachary which was slaine betwene Matth. 23. the teÌ„ple and the altar which because he knewe was not receiued by vniuersall tradition there remained no other grounde of prouing it but by scripture where sith it was not he might well saie it is as easely contemned as proued M. Nowelles ignorance in the writâ—nges off the fathers The laste place non adferamus stateras dolosas c. is not S. Hieromes as yow trusting ouer much Gratianus to whom belike yow haue recourse for youre auctorities owt of the doctours to auoide either furder paine either elles because yow delight not muche in suche companie reporte it here Lib. 2. de baptis cap. 6. to be It is taken owt of S. Austin M. Nowell a token that manie a man speaketh to vse the olde Englishe prouerbe of Robin hood that neuer shot in his bow and maketh nothing against me who wishe you would in dede way thinges with lesse deceitefull waightes of scripture theÌ„ you doe The places here noted owt of S. Austen and Chrisostom B. 14. touching the conference of one place of scripture with an other of the darcke and obscure with the clere and light are brought to proue conference to be good and proffitable which we denie not But that which we denie and therfore yow shoulde haue proued neither those places nor anie other that yow haue alleaged doe proue First that allwaies suche conference can assure vs of the true meaning of the scripture secondarily that in this conferring of places there is no difficultie varietie or vncerteintie which we affirme and proue to be because to one man to the Lutheran it semeth that hoc est corpus meum this is my bodie and verbum caro factum est the word is made flesh are places of like phrase and speache to yow M. Nowell it semeth that Ego sum vitis vera I am a true vyne is like to this This is my bodie Why yow will saie I haue proued this by Chrisostome who saieth Ad ipsum diuinae scripturae scopum accedamus quae Chrisost in 2. cap. Gen. Homil 13. seipsam interpretatur and againe Sacra scriptura seipsam exponit auditorem errare non sinit Let vs come to the marcke of the holie scripture whiche expoundeth it selfe The holie scripture expouÌ„deth it selfe and suffereth not the hearer to erre I knowe that these be Chrisostomes wordes I knowe that they make nothing for your purpose I knowe and be it knowen to all men that they are most shamefully by yowe abused and mangled For whereas Chrisostome confuting the errour of those that grounding them selues vpon this place of Genesis inspirauit in faciem eius Gen. 2. spiraculum vitae and he breathed vpon his face the breathe of life mainteined that the soule of man was off the same essence withe God where I saie Chrisostome specially in this pointe saieth that the scripture expoundeth it selfe you make him generally to saye that the scripture dothe so in all doubtes The whiche to persuade the better whereas the laste of those two sentences of Chrisostome by yowe alleaged hathe thus quamuis sacra scriptura quum nos tale Chrisostomes wordes mangled by M. Nowell quiddam docere vult seipsam exponit auditorem errare non sinit Allthough the holye scripture when it wyll teache vs anye suche thinge expoundeth it selfe and suffereth not the hearer to erre yowe mangling the sentence cutt awaie the middle wordes quum nos tale quiddam docere vult when it will teache vs anie such thing lest by those wordes the reader might vnderstande that Chrisostome gaue there no general rule but spake onely of that special pointe

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 emoÌ„gest 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. DormaÌ„ 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 moÌ„strouse 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 vnreuereÌ„tly 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

which hathe bene in this Repronfe of youres verie often that betwene the gouernemet of the church and the whole worlde there is greate oâ—â—es so doe I nowe answere you againe But you will saie that I am the auctor of this comparison my selfe who reason that the churche must haue one heade because kingdomes countries cities be so best gouerned It is my reason I confesse that euery thing that is one is best gouerned by one And therefore the worlde it selfe were for vs that liue in the same best gouerned by one chiefe heade vnder Christe if for the paine of oure sinnes God had not disposed the same to be gouerned by manie Which when yow saie to be a thing impossible bothe in the church and in the world you speake as you are wont without anie proufe muche to the derogation of goddes omnipotency Nowe to come to youre comparison see I praie yow whether if God had appointed all the kingdomes in the worlde to be one as he hathe all the churches to be one for he came into the worlde vt dispersos congregaret in vnum Psal 146. to gather the dispersed together it shoulde not be also a deade troncke if it lacked a visible heade to make it one Your similitude betwene the churche and oure common wealthe is made betwene Christe heade of the churche onlye a multitude of ministres gouernours of the same vndre him and the common wealthe hauing God the heade in heauen and one prince his seruaunt and heade gouernour in earthe This comparison maketh not onelye not withe yow but verie muche also against yow First it maketh not with yow because yow supposing the churche to be one bodie and Christe the onelye heade thereof allowe to the churche manie vndreheades whereas in the common wealthe being allso one bodye and the other parte of the comparison there is mention but of one heade vndre Christe the prince him selfe So that thereupon to infer that the churche hauing an infinite no more of heades beinge but one bodye is no monstre because the common wealth hauing but one visible heade like to it selfe is no monstre it is a monstrouse conclusion more meete to procede from a blocke that hathe no sense or a monstre that hathe manye heades but wit in none of them then from a creature endowed with reason It maketh against yowe thus the common wealth where be manie heades and euerie one will gouerne is a monstrouse bodye but the churche is Christes common wealthe and hathe as yowe saie manie heades to gouerne it therfore it is a monstre Againe The common wealthe that because Christe is the onelye heade thereof in heauen will admit no other chiefe heade in earthe is a blocke But so doeth youre churche therefore it is a blocke or deade troncke As for the conclusions that yowe saie I maie make that God and Christe be no heades or no suche heades c. and againe that aswell all kingdomes and common wealthes in Christendom be liue monstres as hauing many heades c. In dede I muste nedes confesse a truthe God hathe giuen me free will and I maie abuse it if I list and make as manye foolishe conclusions as yow haue done But I trust yowe will not deale with me as yow ruffled before with the pore Franciscanes and those of the company of Iesus to conclude that I will saie so because I maie saie so if I list to plaie the foole Nowe to these conclusions I saie that trulie I can not so conclude the first of them folowing no better then if yow M. Nowell woulde conclude that God and Christe the auctors of all true doctrine can not instructe men if it so pleased them in all wholesome knowledge without the externall helpe of man because they doe this by men For euen as God vseth the ministery of men to teache and preache not as though he coulde not so doe without for our infirmities sake and because it pleased the diuine wisdome that Christe the seconde persone in Trinitie should not be allwaies visibly present with vs for the same cause hathe it pleased all mightie God to gouerne the membres of his churche by the meanes of one visible heade the B. of Rome The folie of youre seconde conclusion appeareth I doubte not by the difference that is betwene all the churches of the world which make all but one and the kingdomes which be diuerse and were neuer appointed to be one And had M. Dorman had so muche leasure from his diuinitie Nowell matters as to haue looked better vpon his notes of the canon lawe his peculier studie he woulde haue bene better aduised then to haue called vs Acephalos headlesse and therefore deade trunckes who doe obeie oure owne prelates seing Acephali as is there noted are those who be subiecte to no prelate And had M. Nowell had so muche witte to haue loked Dorman first vpon the texte and then vpon the glose from whence he borowed this note he woulde haue bene better aduised then to haue alleaged it of all other for their defence For by the texte it appeareth that those whome the glose there calleth Acephali had heades quos ministros seu custodes vel gardianos aut nominibus alijs appellant whome they cal ministres kepars wardens or by other names Why dothe the glose then call then headlesse quia sub nullius veri praelati obedientia existunt because they are vnder the obedience of no true prelate This is the reason of the glose But yeat let vs aske an other question why were they vnder the obedieÌ„ce of no true prelate Because their heades were not alowed by the pope This is the reason of the texte You must not be angry with me M. Nowel for charging you as I doe with the canoÌ„ law For you bogge me in my peculier studie as you saie and you seme to haue coÌ„ceiued greate trust vpoÌ„ this place which maketh me the bolder and earnester to With the texte and the glose agreeth reason for if your head that standeth now vpon your shoulders should sodenly be turned in to the heade of an Asse he should not saye amisse that for all the long eares shoulde saye you were headlesse not for that that yow had no heade at all suche a one as it were but in this respect that you had no suche heade as you shoulde haue no suche heade as a preacher shoulde loke out of a pulpite withal To come nowe nearer to the common case of you all and to exemplifie it by some of youre lignage that haue gone before you were the subiectes of Nouatus trowe you that false bishop Acephali without a heade when forsaking Cornelius the B. of Rome they obeied him If they were you are For youre case is like your bishoppes being no more truly bisshoppes then Nouatus was nor alltogether so truly neither For he was made bishop by two bishoppes laufully made by the pope whereas you were made by the commission

miserably shaken notwithstaÌ„ding the labour of the chiefe prelates of euery prouince Now to come to princes and teÌ„porall gouernours if they haue as many seueral or contrary lawes as their be seuerall countries or nations coÌ„cerning the keping of their people in ciuile ordre and peace what breache off vnitie What hurte What disordre in the worlde will folowe hereof I praye you So that to haue made this reason of youres probable you shoulde thus haue reasoned As in the whole worlde there is no disordre because seuerall princes haue seuerall and contrary lawes so in the churche will there be also none if diuerse bishoppes teache diuerse and contrary faithes But as no man is so blinde but he seeth the falsehode of this comparison so is no man I truste so voide of wit but that he seeth this to be as true as that which you made before Thus by reason we finde that schismes can not be appeased without one heade in the churche to whome the greater causes ought to be referred whome the rest ought to credite and obeye To the which heade because he is by Christes owne mouthe so priuileaged in Peters faithe that as he neuer yeat deliuered to the churche any erroniouse doctrine to be beleued but hathe allwaies continued the faith receiued from the Apostles so are we suer that he neuer shall we ought and maye in matters of faithe giue full and assured credite As by S. Austen we be counceled who to this purpose bringeth this saing of the ghospell Quae dicunt Epist 165 Matth. 23. facite c. Doe what they bidde you doe and addeth for the reason that in so doing oure faithe being moste certaine as being grounded not vpon man but vpon goddes promise can neuer be scattred by the tempest of anie schisme This being most true we maie boldely conclude that this state of Monarchie that is of gouerning the churche by one heade as it is moste necessarie so because we are suer that this one heade can not giue wrong iudgement in matters of faithe it is of all other for the churche the moste conuenient as being the verie best For in this pointe doe all men agree euen the moste aduersaries to this state that if one Monarche were suer allwaies to gouerne well that then that state off gouernement were to be preferred before all other To all this that hathe bene saide maye be added that iff you will nedes haue the seuerall diocesses and churches off euerie bishoprike to be like seueral kingdomes then as there is no only kingdome in earthe so by you it shoulde folowe that there is no one only churche in earthe Or if it may be enough for the church in earthe to be one body because Christe in heauen is the one heade thereof why maie not then the kingdomes of the earthe be in earthe one because Christe in heauen is the king of them also This being not I thinke vnknowen vnto you howe vneuen this comparison of youres was made yow will nowe leauing youre reason trie the matter by auctoritie S. Cyprian yow saie dothe most plainely teache that Nowell fo 32. a. 30 it is right and reason that seuerall bishoppes haue the gouernement of seuerall diocesses euen for the same cause for the which I yow saye doe vntruly alleage the necessitie of one heade To the place of S. Cyprian beginning Cum statutum sit Dorman Lib. 1. Epist 3. omnibus nobis c. I answere that it is right and reason that seuerall bishoppes haue the gouernement of seuerall diocesses and that to appease schismes and correcte vices as often as these thinges maie be in suche seueral diocesses commodiously done But that this maie be allwaies perfourmed in particuler bishoprikes and that if it can not recourse maie not be had to higher power that yow shoulde haue proued and that S. Cyprian hathe not Therefore this place maketh not against the auctoritie of one heade But you force it further and saie S. Cyprian affirmeth all suche appellations from a bishop off Nowell one countrie to a bishop of an other countrey to be vnlaufull for that that all bishoppes of all countreys be of like auctoritie and that none but naughtie and desperate men doe thinke the auctoritie of some bishoppes to be inferiour to the auctoritie of other S Cyprian affirmeth not here that all appellations from Dorman one bishop to an other be vnlaufull He saieth that it is reason and hathe bene ordeined emongest them that the subiectes of euery bishop haue their causes hearde there where the faulte was committed And maye not the B. of Rome doe this by sending his legates in all such cases of appeale to the places where the offences were committed there to examine the processe to receiue witnes to determine the matter Beside this if S. Cyprian had in this place vttrely forbidden all maner of appeales to Rome yeat by the phrase of his wordes it appeareth that it was decreed emongest them by a locall statute of their owne for the better maintenaunce of brothrely concorde Which as it exteÌ„ded no fardre then to that place so if anie of them that once agreed to that ordre refuse at anie time to obey it although it ought to be a barre to him that once gaue his consent to the coÌ„trary yeat is it none to the pope why he maie not procede in the cause who neuer renounced his right if it be appealed to him The like to this is to be seene in the colleages of oure vniuersities where the founders in most places haue ordeined by their statutes that the membres of such colleages for the better reteining and vpholding of quiet and brotherly agrement emongest them shall propose suche quarelles and contentions as happen emongest them to the seuerall heades of suche colleages This ordre thus taken right and reason woulde haue kepte but if some frowarde body not contented with this will complaine furder to the chauncelor of the vniuersitie or chiefe patron of his colleage he may at their handes haue iustice That this was the case that S. Cyprian speaketh of manie thinges may persuade First that he saieth CÃ¹m statutuÌ„ sit omnibus nobis wheras an ordre is taken emoÌ„gest vs all he giueth vs two thinges to vnderstande that whereas they toke suche an ordre emoÌ„gest S. Cyprians place expoundyd theÌ„ it was not ordinarily so before but accustomed rather to be otherwise or elles what neded a statute to be made to for bid a thing neuer any otherwise practised Nexte that it was but for theÌ„ only for he saieth omnibus nobis emoÌ„gest all vs. So that in other places he denieth not yea by these words he coÌ„fesseth rather that it was otherwise And therfore you haue done lewdly and made alowde lie M. Nowel to gather of this place this generall propositioÌ„ that all appellations from the bishop of one countrie to the bishop of an other be vnlaufull Whereas this ordre being taken

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