Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	bishop_n	church_n	diocese_n	3,544	5	10.9542	5	false

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

schismes be taken away Thus farre S. Hierom. By which words as it appeareth that the schismes were in particuler churches so the heades of whome he speaketh were afterwarde by his minde chosen in particuler churches Thus is S. Hierome expounded by him selfe which I trust the learned will like much better then suche crooked gloses of youres as tende to no other ende but to the defacing of the graue and learned fathers as this coulde not choose but here discredite S. Hierome if in a matter of suche weight as this is he shoulde be founde contrarie to him selfe It foloweth This which was thus done afterwarde saieth S. Hierome was done rather for the honour of priestehod then for the necessitie of Nowell fol. 43. b. 4 the lawe For by the lawe of God which is first the prieste as S. Hierome saieth may doe asmuche excepting ordering only as maye the bishop but afterwarde for ordre one was placed in the highest place for the auoiding of schismes And if a prieste by S. Hieromes minde may doe as muche as a bishop I thinke also one bishop may by goddes lawe doe as muche as an other bishop Beholde here good reader in M. Nowell a singuler Dorman pointe of false and vntrue dealing which although it be with him in this booke of his and other his companions in their other doinges a thing verie common and therfore the lesse to be merueiled at yeat surelie is it in the wresting of this place of S. Hierome of all other moste euident to be perceiued For whereas S. Hierome in his Dialogues against the Luciferians hath that this ordre in the churche that the bishop confirmeth those that are Christened not the prieste was taken rather for the honour of priestehode then for the necessitie of the lawe M. Nowell to make the matter S. Hierom beelied by M. Nowell 29. probable that this ordre of hauing one heade in the church shoulde not be grounded vpon goddes worde and that there is no necessitie in it but done rather to honour priesthode applieth it to these wordes of S. Hierome to Euagrius where in expresse wordes he hathe that the appointing one to rule and gouerne the rest was to be a remedie against schismes For the better vnderstanding of this false dealing of his I shall wishe those that either haue not the worckes of S. Hierome at hande or if they haue vnderstande not them in Latine or if they doe can not so easelie turne to the place to considre them as they folowe here in this place QuÃ´d si hoc loco quaeris quare in ecclesia baptizatus nisi per manus episcopi non accipiat spiritum sanctum quem nos asserimus in vero baptismate tribui disce hanc obseruationem ex ea authoritate descendere quod post ascensum domini spiritus Hieron in dialog aduer Lucifer sanctus ad apostolos descendit Et multis in locis idem factitatum reperimus ad honorem potius sacer dotij quam ad legis necessitatem Alioqui si ad episcopi tantum imprecationem spiritus sanctus defluit lugeÌ„di sunt qui in viculis aut castellis aut in remotioribus locis per praesbiteros diaconos baptizati ante dormierunt quÃ m ab episcopis inuiserentur That is to saye But if in this place thow aske of me wherfore he that is baptised in the church dothe not receiue the holie ghost but byt he handes of the bisshop the which holye ghost we doe all affirme to be giuen in true baptisme Learne this obseruation to come of that auctoritie that after the ascension of oure lorde the holie ghost came downe to the Apostles And we finde that the same is done in manie places rather for the honour of priestehode then of necessitie of the lawe Els if the holie ghost come downe only at the praier of the bishop they are to be lamented who being baptised by priestes and deacons in litle townes or villages or places further of doe dye before they be visited by the bishoppes Hetherto the wordes of S. Hierome Nexte after the whiche because it foloweth that the high prieste must haue auctoritie peerelesse aboue all other otherwise that there will be as manie schismes in the churche as there be priestes M. Nowell thinketh that he might vnderstand both the peerelesse auctoritie aboue all other that is mentioned in the dialogue against the Luciferians and the preeminence that one had giuen to rule the rest as for a remedye against schismes spoken off in this epistle to Euagrius to be ment of onely power to confirme children or other lately baptised which because bishoppes had and priestes had not he thinketh S. Hierome should call by the name of a peerelesse power able to be a remedie against all schismes For so vnderstandeth he this place here and before fol. 41. b. 20. But nowe I praye yow let me aske of you M. Nowell when S. Hierome had saide that this obseruation that the bishop shoulde confirme and not the prieste came of this that the holie ghoste after Christes ascension came downe to the Apostles when he added Et multis in locis idem factitatum reperimus c. And in manie places we finde the same to be done rather for the honour of priestehod then necessitie of the lawe What idem what same thing constrew M. Nowell was it that was so done to honour priesthode rather then for necessitie Was not it the ministring of the Sacrament of Confirmation Doe not the wordes that folowe nexte after Alioqui si ad episcopi c. Otherwise if the holye ghoste come downe only at the praier of the bishop c. spoken to proue that there was no suche necessitie of the Sacrament of Confirmation as thoughe to them that dwelling far from the bishop and dieng before they were confirmed the holye ghost shoulde not be giuen in baptisme euidently conuince that S. Hierome ment off that pointe of preeminence that the bishop hathe aboue a prieste in ministring of this sacrament that that was not of the necessitie of the lawe c not of that power of gouernement that we dispute of But what labour I to conuince this wresting of youres to belieng and vntrue which who so euer shall reade the place can not but presently perceiue if he haue his common senses Who is so verie a dolt that when he heareth you bringing in S. Hierome prouiding for the peace of the churche that is the auoiding off schismes this souereigne remedie that the bishop of euerye diocesse maye confirme children or other lately baptised which the priestes caÌ„ not do and that there in coÌ„sisteth his peerelesse power wil not be able to tel you that this reason procedeth from some franticke braine M. Nowell not froÌ„ the staied and graue heade of S. Hierome For what staye for schismes what remedie against heresies were it like to be tell vs I coniure you by youre wisedome that first founde out this speciall remedie if

by and by to be confounded as one in truthe and nature the names whereof be confounded Otherwise because the Apostles are in the gospell called disciples an Apostle and a disciple are all one which is well knowen not to be so Likewise though the termes of prieste and bishop were common yeat the thinges were neuer one in so muche that S. Austen making mention of the heresie of Aerius saieth Dicebat etiam praesbiterum ab episcopo nulla differentia secerni debere He saide Ad quod vult Deum haeres 57. also that a prieste ought to be distinguished from a bishop by no difference But what meane you here M. Nowell to talcke so much of the equalitie of bishoppes and priestes being a matter in this place nothing to oure purpose Or if it were seing it might be saide that euen as the olde canons as I declared before in that equalitie which is in priestehode vsed yeat In the 6. chapitre fol. 33. b. the worde Archipraesbiter chiefe prieste and ordeined suche a dignitie in the churche so there is nothing that letteth why in the equalitie of bishoppes and priestes while no one is more bishop or prieste then an other there maie How one bishop is equall to an other not be degrees notwithstanding of superioritie allthough not in the sacrament of ordres which is common to them all yeat in the execution of that power that is conferred thereby But perhappes you be of the opinion youre selfe that there ought to be no difference betwene a bishop and a prieste and therefore are the gladder to snatche occasion by all meanes direct or indirect to vtter youre minde therin Nowe foloweth vpon this grounde laied that bishoppes and priestes be by the first institution and the lawe of God one youre conclusion whereby you will make it appeare that you haue not without cause made mention of this equalitie of bishoppes and priestes So that all bishoppes which be the successours of the Apostles Nowell b. 24. be also praesbiteri that is to saie elders or priestes Whereof it foloweth also that there is an equalitie emongest all bishoppes by goddes lawe as the equall successours of the Apostles And that this is S. Hieromes minde in that place all learned men who haue reade the saide epistle doe well knowe This was not the minde of S. Hierome but is an idle Dorman phantasy of youre owne The learned knowe and to their iudgement I appeale that his minde was here to compare together the state of a prieste and a bishop in the sacrament of holie ordres common aswell to the one as to the other that so he might refell the better the errour of those who helde that deacons ought to be equall to priestes as appeareth by these wordes of his in the beginning of the epistle In this epistle ad Euagriâ— Nam quum Apostolus c. For whereas the Apostle teacheth manifestly that priestes and bishoppes be one what eyleth the seruauÌ„t * He meaneth deacons of widowes and tables arrogaÌ„tly to extoll him selfe aboue them at whose praiers the bodie and bloud of Christe is made Doth not this example put in the consecrating of the bodie and bloude off Christe the whiche the poorest prieste that is hathe as good auctoritie to doe giuen hym in the sacrament of holie ordres as the pope him selfe declare that S. Hieromes minde was no otherwise to make priestes equall to bishoppes but in the only ordre of priestehode common to bothe Yea but yow will saie that the Apostles were equall in all respectes for if you saie not so you can not conclude absolutely as yow doe that all bishoppes their successours be so equall If yow saie so that is but your bare Lib. 1. contra Iouinianum saing only not by the auctoritie of S. Hierome confirmed but most plainly by the same impugned Who in one place saieth that emongest the twelue there was a heade chosen Peter by name and in an other place that Christ made Peter In cap. Marci 14. Note the cause of appointing one heade the maister of his house THAT VNDER ONE SHEPHERD THERE MAY BE ONE FAITH Which is directly against the equalitie that you build vpoÌ„ But let it be graunted vnto you that the apostles were equal yeat shall not your coÌ„clusion folow for all that For it is to be considered that in the Apostles there is a double respect which is to be weighed nowe of vs. Either we considre them as they were all Apostles or as they were bishoppes As they were Apostles they How the Apostles were all equall were all equall they had all like power to preache and teache thorough out the whole worlde As they were bishoppes and rulers of particuler churches they were all subiect to Petre the chiefe bishop of all As they were Apostles that is to saye generall legates to plante Christes faithe thorough out all the world to founde churchs to preach the word of God finally to gouerne vniuersally in all places where their should come they traÌ„smitted this right none of theÌ„ to their successours but only Peter who was the generall shepherd of all Which is the cause that some of the fathers namely S. AusteÌ„ saie that the power giuen to Peter was giueÌ„ to him In psalm 208. in the persone of the church because it was not giueÌ„ to him alone but to all his successours to coÌ„tinue for euer As the Apostles were bishops of particuler places their auctoritie ended not with them but weÌ„t further to the whole church to coÌ„tinue for euer Now to applye this to our purpose howe doe the bishoppes that now are succede the Apostles They succede them as bishoppes not as Apostles For if they succeded them so who seeth not that as the Apostles made lawes absolued excommunicated and ruled thorough out all How bisshoppes be the successours of the Apostles the worlde where so euer they came so might the bishoppes that nowe succede theÌ„ doe the like The which thing seing we finde by no recordes sith the apostles time that euer it was practised in the church and if it should it were the nexte waie to disquiet al the worlde and to fill the churche full of schismes and heresies reason it selfe dothe conuince that the ordre taken emongest the Apostles was but by speciall priuileage not appointed to continue for euer or to derogate anie thing from the generall ordre begonne in Peter and appointed to be perpetuall as long as the church shoulde endure To conclude therfore I graunte to you M. Nowell that the Apostles were equall as they were all the generall legates of Christe but not as they had their speciall bishoprikes and charges limited vnto them In which latter sense because the bishoppes that are nowe succede the Apostles in which pointe they were not equall it foloweth against you that all bishoppes be not equall Iff yow will saye that the Apostles were also equall euen in that that

the bishop had only this power more then a prieste that yow speake of Might not the meanest prieste in his diocesse for all this imagine and sowe emongest the people what lewde opinions he list and tell the bishop to his face if he shoulde reproue him therefore that he passeth the boundes of his office who hathe nothing elles to doe but to confirme suche as were lately baptised If this be true M. Nowell where is nowe Vnus ad tempus index vice Christi one iudge for the time Lib. 1. epistol 3. in the steede of Christe mentioned before by S. Cyprian and acknowledged by youre selfe to be the bishop in his diocesse If he be the iudge in Christes stede ouer al the rest then his power extendeth further I trowe then to confirmation For what iudiciall acte is there done in the ministring thereof Thus it appeareth howe shamefully you haue beelied S. Hierom how lewdely you haue abused his wordes to suche a foolishe sense as no learned or wise eares can abide Nowe to youre thinking that if a prieste by S. Hieromes minde may doe as much as a bishop that then one bisshop maie doe as muche by Goddes lawe as an other Isaye S. Hierom beelyed againe 30. that I thinke not but I knowe and beleue that you lye vpon S. Hierome who saieth not nor is of that minde that a prieste maye doe asmuche as a bishop For in this epistle to Euagrius he excepteth the power of making priestes in the dialogue against the Luciferians the auctoritie of ordinary confirming and in bothe the places he graunteth to one which must nedes be the bishop a peerelesse power aboue all the rest for the auoiding of schismes So that this being true you shoulde rather haue thought that one bisshop might doe as muche as an other certeine thinges excepted or elles you shoulde haue bene better ocupied to haue thought vpon some other matter I maruell M. Nowell that you harpe so muche vpon this string of making bisshoppes and priestes equall whereunto if youre Archebishoppes and bishoppes loke not in time I thinke those goodfelowe ministres shoemakers weuers tinkers broomemen coweherdes fidlers etc whome youre bishoppes haue made equall to you that be â–ª inferiour ministers yow of youre goodnes will shortly make equall to youre bishoppes and archebishoppes You procede and saye Further seing this one afterwarde chosen to rule the rest was Nowell fo 43. b. â—â— chosen as well at Alexandria as at Rome orolles where c It must nedes fall out that these wordes one chosen to rule the rest either make for no supremacie of any one bishop ouer all the churche as apperteining to euery bishop in his owne diocesse or if M. Dorman will nedes inforce a supremacie by the saide wordes he shal be inforced to confesse the saide supremacie to be common to the B. of Alexandria where S. Hierome saieth this one was chosen to rule the rest with the B. of Rome as by the other place last alleaged by M. Dorman out of S. Cyprian the saide Supremacie shoulde apperteine to the B. of Carthage c. I haue shewed so often before howe I inforce vpon these Dorman wordes a supremacie ouer the whole churche to wit not directly but by an ineuitable consequent that it is needelesse to repeate my wordes againe And therefore in thus applieng this place to my purpose there is no feare of bringing the generall gouernement ouer the whole churche to Charthage or Alexandria If yow haue no other thing to trouble yow then that yow maye be quiet and take youre rest As for that that yow saye that Christe is as muche A sclaunderouse lie 31. blasphemed at Rome as he is either at Alexandria or Carthage that is one of youre sclaunderouse lyes as they can well tell who trauailing thither heretikes and finding there more feruent deuotion then elles where with all thinges contrarie to youre sclaunderouse reportes made at home in youre sermones and writinges haue returned God be praised therefore good and perfect catholikes Of the true religion vsed in the which place as if it were not impertinent here I coulde saie muche so one thing written by S. Hierome in the praise of Rome which I doubte not but yow count emongest those blasphemies that are there you saie vsed against God I caÌ„ in no wise omitte Vbi saieth he alibi tanto studio frequenâ—ia ad ecclesias ad martyrum sâ—pulcra Hieron in proaemio 2. epist. ad Galatas concurritur Where in anie other place is there suche concourse with suche affection and nombre to the churches and sepulchres of martirs Seing that this a praise and token of deuotion for so saieth S. Hierome in this place is more in the Romaines where this frequeting of churches visiting of martyrs is so muche vsed then in other places where it is lesse yea nothing at all as at Carthage and Alexandria if there were nothing elles this alone woulde proue you a lier For euen at this daie the same deuotioÌ„ is as muche vsed at Rome as in S. Hieromes time it was and in Carthage and Alexandria where Machometans now dwel as muche frequented as it is with you and youre felowes in England S. Hierome saith expressely that all bishoppes be equall and Nowell fo 44. a. 3 none superiour and inferiour to another by goddes lawe S. Hierome saith that all bishoppes be of one priestehod Dorman and merite that is to saie no one more a bishop then an other That no one is in iurisdiction aboue or beneathe the other that he hathe in no place And yeat is this the thing that yow shoulde proue It hurteth not oure cause in case that we graunte that this place Nowell do the apperteine to the Apostles and that one was chosen emongest the Apostles them selues to haue the chiefe place that is to speake first to moderate other to staye contention and to remedie schismes Naie it maketh with vs directly who doe graunte that as emongest those 12. one was so chosen to be ruler so it is good that in euery competent nombre of priestes and cleargie ã€ˆâ—Šã€‰ be chosen likewise to be ruler If yow will be liberall M. Nowell be liberall as yow Dorman shoulde be and marre not all with a little pelting If yow will at the length yealde to the truthe that Petre was heade Lib. 1. contra IouiniaÌ„ of the other apostles confesse also with S. Hierome that it was not the Apostles doing to choose him emongest them â–ª selues Note but that it was magister bonus their good maister who chose Peter to be the heade for the auoiding of schismes Confesse that this maketh not with yow but directly against yow who mainteine that all bishoppes be equall in iurisdiction and no one aboue the other For yow deceiue youre selfe and other toe when you saie that as emongest the 12. apostles there was one aboue the rest so in euerie competent

leane vnto so notable a lie The first exception against this testimonie of Leo is this Nowell b. 13. No man maie be witnesse in his owne cause nor iudge Therefore Leo his testimonie brought furthe for the preeminence of his own See is not to be admitted c. This exception of youres yow proue by reason by scripture by lawe First to answere youre reason if reason theire maie be in Dorman anie so vncharitable a iudgement I saie it is false that the holiest and best men be lightly partiall in their owne matters He is neither holie nor good much lesse to be accounted amongest the holiest and best that for the bettring off his owne cause will swarue from the truthe Youre testimonie alleaged out of the ghospell is not to the purpose Ioan. 5. For that place proueth not that allwaies the testimonie that a man giueth of himselfe is false but that when a man hath to doe with aduersaries that will not otherwise beleue him as the Phariseis woulde not Christ then he must vse the testimonie of other theÌ„ him selfe Which as Leo in such case you maie be suer did so wheÌ„ the matter was so farre froÌ„ being by anie aduersarie gainesaide that he made his commission B. 25. to the bishop of Thessalonica to be in his steade thorough out Grecia and other countries adioning as he did here what nede had he there to bring anie proufes where there was at all no doubte If yow will saie that I defending the auctoritie of the pope bring Leo against yow which are the aduersaries and that therefore nowe becawse you are against Christes vicair as the Phariseis were against Christe him selfe for so doe yow confesse that you M. Nowell confesseth him selfe to reason against Leo as the phariseis dyd against Christ reason as they did although perhappes yow woulde haue bene angrie with an other that should haue saide so much so I must bring other witnesse then him except I will take the foile To that I answere that you come nowe to late with that exception if it had no other faulte For to answere you who dispute so depely oute of the lawe like one that is not alltogether ignorant therein conclusum est in causa M. Nowell sententia transijt in rem iudicataÌ„ I nede not to expounde these termes vnto you who haue the marow of the glose euen at youre fingres endes For other men who haue not atteined to such knowledge I saie that seing in Leo his time when he appointed in this epistle the bishop of Thessalonica in his steade thorough out Grecia and other countries adioining in an other place the B. of Orleance or some other thorough out Fraunce Hormisdas bishop of Hispalis to be his vicair in Spaine the churches that theÌ„ were and in to whose power the churches of this time succede excepted nothing against these doinges of his in his owne cause as you surmise but suffered theÌ„ to passe till our time the space of 1100. yeares and odde I answere I saye for replie to youre exception that had this testimonie bene being vrged by the rigour of the lawe insufficient that yeat forasmoche as the churche from that time hetherto accepted it for sufficient you come now to late to propose matter against it To make the matter by example more plaine if my auncestor a hundred yeares past in a contention betwene him and some other aboute a piece of landes woulde vpon trust of the vpright conscience of some neare kinsman of his aduersaries admit him to be a witnesse or iudge in the matter whome he might laufullie repell might I if sentence were giuen against my auncestor by the meanes of this iudge or witnesse come after the 100. yeares and excepte against the witnesse or iudge Leo speaketh not nowe M. Nowell he gaue this testimonie that the giueth 1100. yeares agoe The whole churche iustified his persone then to be bothe holie and blessed It is to late and to muche shame also for yow to starte vp now and saye the contrary Thus muche might be saied if it were true that Leo had bene witnesse or iudge in his own cause But the truthe is it is not his cause it is the cause of Christes church and of the whole ordre of priesthod For he pronouÌ„ceth for that seate vnde vnitas sacerdotalis exorta est froÌ„ whence priestly vnitie Cipr. li. 4. Epis 9. â—libi came Neither is Leo in this place more to be reiected for mainteining the supremacie of Peters seate wherein he theÌ„ sate then are the testimonies of S. CipriaÌ„ mainteining the iurisdiction of his owne bishoprike against stubborne rebelles Shall S. Hieromes auctoritie against deacons who woulde be equall with priestes be of no auctoritie because him selfe was a prieste This is not the meaning M. Nowell of the glose as greate a gloser as you be The glose meaneth that in priuate matters that concerne the pope as he is likewise How the glose brought by M. Nowell is to be vnderstande a priuate maÌ„ he shal not him selfe be iudge but in those thinges which concerne the whole bodie of the church and beloÌ„g to the ordre therof and haue no other iudge in earth it taketh not away the power of being witnesse or iudge Pighius you saye alleaged beside the decree of the pope the councell Nowell fol. 46. a. 1 of Vienna lest anie man might estemethe auctoritie the lesse as proceding from the pope in his owne case And by this yow saye it maye seeme that he thinketh the popes onelie testimonie in his owne cause not to be sufficient Pighius was neuer of that minde that you would haue him seme to be When he spake these wordes he touched Dorman the humour and noted the fashion of heretikes and therfore ex abundanti he cast in the mention of the councell of Vienna which I coulde doe also if that woulde helpe the matter and for Vienna giue yow Calcedon for 300. bringe yow 630. bishoppes that called Leo the kepar of Christes vineyard vniuersal bishop with other termes to that effect I forbare to alleage I confesse so muche in one place off a 28. my boke the notable testimonies of Clemens Anacletus Euaristus Alexander Xistus Telesphorus Pius Victor Fabianus and suche other onely because the gainesaiers might happelie haue excepted against them that because they were bishoppes of Rome they were not in that cause which was there owne indifferent witnesses How saye you M. Nowell what gather you hereof That you might laufullye take exception to them as not indifferent If you gather so you wrangle with me My wordes that went before in whiche to iustifie their persones and to shewe how vnlaufullie you shoulde doe it I called them martirs and in the whole course of their liues verie apostles doe witnesse with me the contrarie Yeat saide I that you might doe it de facto not de iure as you maie kill a man in dede but

together stande in some stede You go forwarde and saye For the which it pleaseth D. Harding to call the Aricans emongest Nowell â— 25. whom S. Austen Orosius and Prosper with manie other learned and godly bishoppes were schismatikes as those that submitted not their neckes to the pope and folowing Hosius his auctor he saith that Africa coÌ„tinued in this schisme 100. yeares to wit from Boniface the first to Boniface the seconde M. Doctour Harding neuer mentto inuolue S. Austen Dorman Orosius or Prosper in anie schisme with the Africanes For as at this councell it appeareth not in the recordes thereof that Orosius who neuer was bishop but only a prieste and therfore could giue no definitiue voice in the councell that coÌ„sisted of only bishoppes or Prosper either were present so is it more then probable that S. Austen who to the first epistle sent to Bonifacius gaue his consent and subscribed with other wherein they protested to obserue all thinges demaunded by the pope till they coulde get from the Easte the true copies of the councell of Nice it is I saie more then probable that forasmoche as in this latter epistle to Celestinus no mention is made of him at all notwithstanding that he was legat for Numidia his name so famouse his bisshoprike so greate that he sawe in the meane season so muche right in the bishop of Romes cause and so little in the other allthough by no meanes their doinges tended to the vniuersall abrogating of the popes auctoritie that he refused so muche as to put his name or suffer him selfe to be named in those lettres of theirs So that before yow had charged M. D. Harding thus odiously you ought to haue proued that suche a decree was made in the African councell and haue noted to vs the canon then that Orosius and Prosper were present at the making thereof and gaue their consentes therto Last because yow seing that the decree of the councell was not to be founde referred youre selfe to the epistle written to Celestinus yow shoulde haue tolde vs in what wordes there the mention of this decree laie hidden and proued allthough S. Austens name be not there mentioned that yeat he consented therto Againe M. Nowell wheÌ„ this matter betwene the B. of Rome and the Africanes began first to be called in question it was entreated with suche humilitie and submission by the Africanes as appeareth by this epistle to Celestinus that they coulde by no meanes be accounted schismatikes Afterwardes in dede the matter grewe so farre that it burst out in to open schisme and so continued to the time of Boniface the 2. To the which schisme that euer S. Austen Orosius or Prosper consented or any other good catholike prieste or bishop yow shall neuer be able to proue And so this lye with that houge Lye 43. heape of all the rest remaineth with you and the truth with vs. But because you bragge as you doe of the companie of S. Austen and Prosper and sclaundre them to the worlde to be schismatikes I will in defence of their innocency alleage out of their workes so muche as shall I trust with the better sorte suffice for their purgation Who is it I praie you M. Nowell that saieth of the church of Rome that in it the principalitie of the apostolike chaire hathe August epist 162. euer florished Who calleth Bonifacius the same in whose time this controuersie was moued the bishoppe that hathe Lib. 1. contra 2. epis Pelag. ca. 1 the preeminence in the bishoply care aboue all other Who calleth the See of Rome alluding to the wordes of Christe in the Psalm contra parteÌ„ Donat. gospel the rock which the proude gates of hell shal not ouercome Who but S. AusteÌ„ whom you be not here ashamed to matche with your selfe as thinking of the pope and See of Rome as heretically as you doe To come to Prosper when you here him acknowledg that Zozimus of whom all this talke riseth added to the decrees of the African councelles sententiae suae robur the strength and force of his sentence Lib. contra Collatorem cap. 41. that with Peters sworde to the cutting of of wicked men he armed the right handes of all bishoppes for so are his wordes in Latine ad impiorum detruncationem gladio Petri dexteras omnium armauit antistitum When you are not ignoraunt if you knowe anye thinge that the same Prosper saieth Lib. contra Collatorem cap. 10. that the holye See of Rome spake to all the worlde by the mouthe of Zozimus Will you not for shame call backe againe that wretched sclaunderouse lye off youres that Prosper shoulde be touching the bishoppe of Rome of the same minde that yow are Was Zozimus taken off Prosper to be a corrupter and falsarye a countrefeite catholike and in deede a false schismatike from Christe and the truthe as youre venimouse tongue hath not feared to pronounce of him Is fier more contrary to water then is this iudgemeÌ„t of youres to that of Prospers for his vertue and auctoritie You pretend that the fathers of the couÌ„cel of Carthage would barre Zozimus of al auctority Prosper telleth vs that so much he was estemed of them that they had the strength of his sentence added to their decrees as muche to saye as to confirme and alowe them You call him a corrupter a falsarie a countrefeite catholike a false schismatike Prosper calleth him one that armed the right handes of al bishoppes with Peters sworde to cut of wicked meÌ„ from the rest of Christes mistical body the church You restreine his power to Rome Prosper confesseth that by his mouthe the See of Rome spake to all the worlde If this be not more then impudencie good reader in M. Nowel then what is impudencie I confesse I know not But acknowledged Prosper this auctoritie in Zozimus onely no verilye For in Celestinus to whome this epistle here mentioned was sent from the African bishoppes he witnesseth that there was suche power that he cured the Iland The pope meddled in England Scotland Fraunce and in the East off Britannye infected with Pelagius heresie that he ordeined Palladius bishoppe ouer the Scottishe men that with the Apostolicall sworde he aided Cirillus the B. of Alexandria to purge the churches of the East of a double plague the Nestorians and Pelagians that in Fraunce he put them to silence who reported euill of S. Augustins writinges Finally to them that reiected certeine bookes of S. Augustins vpon pretence that they were not allowed by the pope he answered An exception in the primitiue churche againste bookes that they were not allowed by the Pope Ibid. ca. 43 in this wise AgnoscaÌ„t calumniatores superfluÃ² se obijcere quÃ²d his libris non speciale neque discretum testimonium siâ— perhibitum quorum in cunctis voluminibus norma laudatur Apostolica enim sedes quod a praecognitis sibi non discrepat cum praecognitis probat

is not necessarie that thinges compared should be one in all pointes They agree in this that kinges and bishoppes are bothe heades and gouernours the pointe where in the comparison was made Nowe whereas to this that I saie that the B. of Cauntorbury is heade off the bishoprike and diocesse of London as he is of all the bishoprikes within his prouince and that yeat a man can not infer vpon this that therefore the bishopp of London is not heade of that his diocesse as yow doe in saing that because Christe is heade of the whole churche therfore there is no other vnder him whereas I saie to this yow answere that youre bishoppes take it for theire chiefe honour to be and to be called gods ministres in his churche so doe oure bishoppes to M. Nowell and vsed no other titles then those whiche your false bishoppes hauing falsely vsurped vse and abuse at this daie but what is that to the matter that we entreate of Well be bolde man and blushe not coffe owt that tuffe fleaume that lieth in youre throte and saie that the archebishop is of no more power then the bishop If yow had saide thus then had yow answered yeat some thing whereas nowe yowe haue answered nothinge Except this maie stande for youre answere when yow proue it that neither Archebishop nor bishop maie be called heades of the churches fo 81. a. 6. that they gouerne but rather kinges and princes Whiche opinion because yowe see that it is contrarie to all M. Nowell laboureth to helpe his owne contradiction by a folishe shift that yow saied before touching the places of S. Cyprian and S. Hierome where yowe confessed so often that euerie bishop was heade of his owne diocesse to salue that sore yow saie Yeat I denie not but that bishoppes maie be and haue bene Nowell a. 17. though improprely named heades euen by good writers as the scholemaister of a prince in that the prince is his scholer is his heade c. Surely bishoppes are muche beholden vnto yowe that Dorman yow graunte them so muche auctoritie ouer their flocke as yow had ouer your scholers when yow were scholemaister of Westminstre But I praie you M. Nowell cal to your remeÌ„braunce that S. Ciprian saieth of the bishop that he is in the diocesse where he ruleth the iudge in Christes stede that S. Hierom calleth him the high prieste that he must he saieth haue pearelesse auctoritie aboue all other that schismes rise by not obeing him and iudge with your selfe what a handsome comparison you haue made But admitting euen youre owne similitude you shall see how muche you haue saide for the auctoritie of bishoppes against that vnlaufull othe which you exact of all men EueÌ„ as the scholemaistre is in his schole the heade of his scholers allthough they be princes so be bishoppes the heades of suche as be in their seuerall bishoprikes all though they be princes but the scholemaister in his schoole is the supreme gouernour in all thinges and causes belonging to the schole his scholers allthough princes hauing in those thinges no power to commaunde Ergo the bishoppes are euery one in his churche the supreme gouernours in all thinges ecclesiasticall and princes haue no auctoritie to entremedle therein The which conclusion deduced M. nowell from your comparison as youre selfe with honestie can not mislike so I trust it shall displease no prince considering that as S. Ambrose saieth there can be nothing more honorable for Epist 32. ad Valent. the Emperour then to be called the sonne of the churche For a good Emperour saieth he is within the churche not aboue the churche But because this sentence is become nowe in Englande by the meanes of certeine clawbackes to be odioufe I will in defence of M. Nowell if anie perhappes woulde quarell with him for giuing to bishoppes so greate auctoritie adde out of Chrisostome of huÌ„dreds of places that might be brought to that effect only one which is this QuanquaÌ„ nobis admirandus videtur thronus regius ob geÌ„mas affixas Homil. 5. de Esaiae verbis vidi DominuÌ„ The power of the prince and of the priest auruÌ„ quo obcinctus est tamen rerum terrenaruÌ„ administrationeÌ„ sortitus est nec vltra potestatem hanc preterea quicquaÌ„ habet auctoritatis verum sacerdoti thronus in coelis collocatus est de coelestibus negotijs pronunciandi habet auctoritatem That is to saye Allthough the kinges throne seme to vs merueilouse for the pretiouse stones and golde wherewith it is garnished yeat hath he only the administration of earthly thinges and aboue this power he hathe no auctoritie but the priest hathe his throne in heauen and auctoritie to pronounce of heauenly affaires And thus muche by occasion of the auctoritie that you giue to bishoppes as greate ouer their diocesse as schoolemaisters haue ouer their schooles I woulde furder if it were not for troubling you haue desired you to haue named some good auctor to iustifie this saing of youres that bishoppes when they be called heades are so called improperly But I refer that to youre good discretion and to your better laisour Whether Christe nede to haue one to gouerne his churche vnder him and howe The 23. Chapitre IT IS true the Apologie and we all likewise saye that neither Nowell a. 30. b. 1. hathe Christe nede of anie suche one only heade vicair ouer all his churche which M. Dorman a little before dothe confesse him selfe neither is it Christes will to haue any suche heade vicair For though M. Dorman affirme that he so woulde yeat shall he neuer by the holie scripture wherein Christes will is declared be able to prome it Thirdly it is impossible for anie earthely man to haue and to execute anie suche office c. For the proufe of the first of these thre pointes yow Dorman bring my selfe for a witnes in my boke fo 9. b. Where I haue no such thing but onelie this that Christe had as little nede to gouerne his churche in the olde lawe by the helpe of one heade as he hath nowe I denied not then but he had nede nowe Therefore you continue youre accustomed wont of beelieng me If you aske me how he hath nede A lye 69. which is God I answere that as he neded the witnesse of men as appeareth by this There was a man sent from God Ioan. 1. whose name was Iohn to beare witnes of the light And againe Ioan. 15. Yow shall beare witnes of me because yow haue ben withe me from the beginning for the infirmities sake of men not for him selfe so for vs which can not commodiously be gouerned Howe God nedeth a heade to gouerne his churche nor well kept in orde without one heade a man as we are oureselues to whome in all controuersies we might haue recourse God hath nede of suche a heade Thus take I neede now taking it in youre

Rome as it is manifest by these wordes as though the truthe coulde not saile after them c seing that this whole epistle was chiefely written to Cornelius to exhorte him to giue no credite to those schismatikes as by this amongest other may appeare that he saith to Cornelius Non attendas numerum c. CoÌ„sider not their nombre seing that the wordes rei certae probatione conuincere to ouercome by euident proufe againe Ita enim scelera festinant quasi contra innocentiam festinatione praeualeant for so do wicked deedes hasten as though they shoulde by haste preuaile against innocency be wordes of iudgement for where be prouffes offred where doe men preuaile in sutes but in iudgement finallie seing men that thinke them selues wronged neuer vse to complaine but to such as they are persuaded haue auctorite to helpe them of al these thinges it foloweth that in Africa where S. CypriaÌ„ gouerned the Pope was taken to be no foriner Nowe from Africa to Fraunce Of Arles a towne in Fraunce was bishop in S. Cyprians Fraunce time one Martianus a folower and professour of the heresie of Nouatus Of him S. Cyprian writeth to Stephanus the Pope in this wise Dirigantur in prouinciam ad plebem Lib. 3. epist 13. Arelate consistentem a te literae quibus abstento Martiano alius in locum eius substituatur grex Christi qui in hodiernum ab illo dissipatus vulneratus contemnitur colligatur that is to saye Addresse youre lettres to the prouince and people of Arles by the which Martianus being excommunicate an other maie be put in his place and the flocke of Christe which to this daye being scattred and wounded is contemned may be gathered together Now coÌ„sidre I pray yow that haue learning and wisdome to iudge whether it be likely that S. Cyprian if he had taken the B. of Rome to be a forriner in other countries woulde haue euer willed him to haue sent suche lettres as whereby he shoulde excoÌ„municate and depriue of his bishoprike a stubborne or wilful heretike when with as good right as M Nowell dother here the heretike bishop might haue bidden him go shake his eares foreine vsurper as he was and meddle in his owne diocesse with excommunicating depriuing and placing of his owne subiectes and let Arles in Fraunce where he had nothing to doe alone Considre whether these wordes and the flocke of Christe scattred c. maye be gathered together doe not argue as muche as that when peculier pastours doe not their duties recourse ought to be had to the bishop of Rome the heade and chiefe shepherd of all Finally Let M. Nowell considre whether he would him selfe hauing that opinion that the B. of Orleance for example in Fraunce were as he is a forriner in England write vnto him to sende his lettres to the citie and people of London to excommunicate and depriue M. Grindal because he is an heretike If he woulde not as that is to be iudged trulie he shoulde doe S. Cyprian wrong to make men beleue that he woulde playe suche a foolishe parte as he woulde not him selfe It foloweth therfore that in Fraunce by the iudgment of S. Cyprian the B. off Rome was taken for no foriner Spaine Of Spaine whether there the B. of Rome were a foriner let the restoring of Basilides by Stephanus the Pope to his bishoprike be a witnesse Against which sentence when S. Cyprian with the other bishoppes of Africa gathered to gather defendid Sabinus the newe made bishop they had no other thing to obiect but that Basilides the heretike had Cyprian Lib. 1. Epist 4. deceiued Steuin the bishop of Rome longÃ¨ positum rei gestae ac veritatis ignarum dwelling far of and being ignorant of the case and truthe by wrong information If Steuin the Pope had bene taken by S. Cyprian to be a forriner in Spaine woulde he not rather haue taken against his sentence that peremptory exception then haue vsed that which confirmeth his auctoritie in Spaine For seing the sentence was vniust for no other cause but because the suggestion was vntrue it foloweth that if it had bene true the sentence had bene good and the iudge not forreine but laufull Otherwise shoulde S. Cyprian neuer haue saide Neque enim tam culpandus est ille cui negligeÌ„ter obreptuÌ„ quÃ¡m hic execrandus qui fraudulenter obrepsit For he is not so muche to be blamed that was stollen vpon by negligence as he is to be abhorred that guilefully did steale vpon him But he shoulde contrary wise haue saide rather He is not so much to be blamed that to helpe his own matter tolde a false tale as he is to be abhorred that would presume being a forriner to meddle in strange countries where he had nothing to doe But S. Cyprian saide not so and therefore vppon this place and also the vertue and holines of Steuin considered who dieng after for Christes faithe a blessed and constant martyr woulde not it is like doe willingly suche wrong as to inuade an other mannes iurisdiction I maye be bolde to conclude that as in Africa and Fraunce so in Spaine also the B. of Rome was by S â–ª Cyprian taken for no foriner To come nowe to S. Basil Let his epistle written to Epist. 52. How the Pope was estemed of S. Basill Athanasius wherein he sheweth his aduise to be that the bishop of Rome be written vnto to sende his legates in to the Easte where they were to condemne the false councell of AriminuÌ„ be a sufficient testimony whether at that time his power were couÌ„ted forrain or vsurped For if they had iudged his auctoritie there to be none neuer woulde they haue vsed this word vt ipse auctoritatem rei conciliet that he may get auctoritie to the matter or deuised betwene theÌ„ selues to haue suche men sent froÌ„ Rome as might be meete to gouerne and admonishe those that shoulde be founde frowarde and peruerse emongest them to vndoe and ouerthrow the actes of the heretical councell holden at Ariminum before If S. Basile had taken the bishop of Rome for a foriner neuer woulde he haue sent to Rome for visitours Epist 57. to be sent from Italy to visite theÌ„ in the Easte parte of the worlde Finally if the B. of Rome had bene a foriner neuer durst he haue bene so bolde as to haue sent to Caesaria so farre from Rome his legates Lucifer and Eusebius to appease the strife that was there betwene S. Basil and Eusebius Grego Nazianz in Monodia By this that hath bene alleaged yowe haue hearde M. Nowel inough and more perhappes then you woulde toe to showe that S. Cyprian and S. Basile toke not the B. of Rome his auctoritie for forreine or vsurped So that I maie nowe be bolde to conclude that this first answere of youres being proued to be false there is no let in that but that my simple collection as you

taken in verie good parte seing that euen for that which as not perteining to the matter I omitted yow reprehende me cauilling that I haue passed ouer in silence that which is against me Yow returne yow saie to the purpose againe and to discredite Nowell a. 17. me for euer yow couche together a nombre of euident lies which yow affirme no lesse then in one halfe leafe siue on a clustre to haue bene made by me Well seing then nowe we be come to that pointe let vs Dorman two counte together that by euen reconing we maye continue long friendes and see who is in others debt Nowe saye on M. Nowell which is the first of these fiue lyes The first lie is that after his discourse out of S. Cyprian of the Nowell bishop appointed by God to be the gouernour and heade of the churche he saieth the B. of Rome is that heade whereas by S. Cyprian the contrarie is euident and that him selfe or B. Rogatian is that heade whereof he speaketh They are two thinges to saye that the B. of Rome is the heade appointed by God to gouerne the churche and Dorman that in the places alleaged out of S. Cyprian for an other purpose S. Cyprian ment so I saide I graunte that the B. of Rome is the heade appointed by god to gouerne the churche proue yow the contrarye then saye I haue lied That S. Cyprian in the places by me alleaged was of that minde that saide I neuer as by the place whither I referre my selfe I offer to be tried So that of this I am cleered and the lye returneth to yow for belying me not alone but accompanied with an other in that yow saie that by S. Cyprian A double lye 8. 9. the contrarie is euident that is to saie that the B. of Rome is not heade of the churche and so is this on youre parte a pregnant lye The seconde is that to make warre against the B. of Rome is the first entrie in to heresie Whereas S. Cyprian teacheth that the Nowell a. 24. contempt of euery godly Bishop in his owne diocesse by suche as are their inferiours is the beginning of heresies If yow meane that directly I vsed as for a proufe S. Cyprian Dorman to proue that to make warre against the B. of Rome is the first entrye to heresie that I denie and so yow belye me therein If yow meane that because I concluded so muche by the waye of introduction that therefore I lyed then yow haue made youre selfe a lye that waies For the argument holdeth and is verye good The beginning and entrie into heresies is to rebell against the heade ergo a fortiori to rebell against the chiefe heade of all other by S. Cyprian must nedes be the beginning of schismes and heresies And so this standeth for an other lye A lye 10. The. 3. lye that yow laye to me is because I saie that Nouatus made his first entrie in to his heresies by making open warre against the B. of Rome c. Which yow call a double lye because first Nouatus began his heresies by youre opinion in Afrike next because I saie that Nouatus made warre against Cornelius as the gouernour and heade of the churche For yow saye my wordes Thus did Nouatus must nedes be referred to that which went before â–ª To the first parte of this forcked lye I answered before in prouing that wheresoeuer heretikes begin they assault the heade of the churche and therefore to saye the contrary because Nouatus shoulde begin his heresies first in Afrike is a lye on youre behalfe As is also the seconde parte when yow charge me to haue saide that Nouatus striued against the pope as heade of the church thinking to proue the same by referring my wordes Thus did Nouatus to those that went before which if yow doe yow shall proue therby naught elles but that he made warre against the beautifull ordre of the churche and the bishop of Rome by god appointed to be the heade thereof * Not all one to striue against the heade of the churche and to striue against him as heade of the churche two Lies 11. 12. For those are the wordes that go before And so haue yow made here two lyes The fourth lye that yow burden we withall is a very sclaunderouse and moste peuish lye without al reason wrested and wrong by force out of my wordes to make vp a nombre As first that I saye the receiuing of the blessed sacrament of the altar in stede of the distribution of the bread that you count one lye because Nicephorus you saye b. 25. 26. hath no suche wordes Nicephorus hath not I confesse the same wordes nor I euer saied he had nor promised to alleage the verie same but was contented to vse a worde signifieng asmoche and better knowen to all men then the other and therefore as long as I kept the sense of the auctor as you can not denie but I did I lyed not Ergo yow lyed The other surmised lye is because I saye they that minded to receiue it etc. And why is this a lye M. Nowell Yow answere because they had receiued it allready in to their handes Yea but I tell you againe M. Nowell that they came not thither as muche as yow triumphe of receiuing in to their handes to receiue it onely in to their handes but especially to receiue it into their bodies and therefore yow should to proue me herein a lier haue concluded that they coulde not be said minded to receiue as they who had receiued allready bothe into their handes and bodies And of this principall M. Nowell a wrangler receiuing seing yow coulde not be ignorant that I ment yow haue not onelie proued youre selfe a lier but declared also to the worlde that yow conforme not youre selfe in writing to that spirit that becommeth a diuine but to such wrangling and quarelling where no cause is as verye common skoldes would be ashamed to vse The 5. lye is that I affirme you saye that yow sweare Nowell fol. 10. a. 1. men in suche sorte as Nouatus did And here yow repeate againe that the othe exacted by Nouatus was vnlaufull because he exacted an othe of the Romaines to cleaue to him against their owne bishop you require an othe of subiectes English men of obedieÌ„ce to their and oure natural prince and of renouncing all foraine and vsurped power Again Nouatus caused theÌ„ to sweare that his heresie was the truth and that Cornelius true doctrine was heresie yow haue no suche matters in hande but are on Cornelius side against Nouatus c. Vpon these two differences yowe conclude that loke how often I saie so did Luther so did Caluin So doo those wicked men in oure country c as ofte as I saie They exacted this othe c. If he giue not this othe c. so many lowde and lewde lyes I haue made

Vntill yow be hable to proue M. Nowell that the B. of Rome is not oure laufull bishop that be English men Dorman that his power is fortaine and vsurped euen in this pointe shall yow agree with Nouatus that you sweare men against their laufull bishop as he did Yow maye not thinke youre selfe sufficiently discharged because yow saie his power is vsurped for that colour Nouatus also I warraÌ„t yow gaue to his wicked doinges As for the heresie of Nouatus although youre othe tende not specially to the maintenauÌ„ce of that yeat maketh it directly for the maintenaunce of diuerse other more abhominable But yow contrarie to all good learning as though yow wrote only to deceiue the simple not passing for the iudgement of the learned thinke youre selues marueilously well discharged if the comparison made betwene yow and Nouatus agree not iustly in euery small point Thus you see for 5. lyes which in these fewelines yow sclaundre me to haue made whereas I haue nowe cleered my selfe of them al fiue it foloweth that as often as yow saie that I lye so often times that is to saye fiue yow haue lied youre selfe and thrise more beside as in the count betwene vs it appeareth So that nowe that I haue answered you for suche matter as from the beginning yow coulde charge me withall yow must not thinke me to deale hardely with yow if I call yow also to account of suche manifest and inexcusable lyes as hetherto in these fewe leaues of youres yow haue made Wherein I shall desire the gentle reader to shewe thy selfe a good and vpright auditor betwene vs. First yow saye M. Nowell that the sentence of S Austen In the beginning of his boke prefixed by me before my booke maketh directly against the papistes as yow terme vs. That is an euident lie as hathe bene declared Item that you promised to leaue no saying of anie olde doctour vnanswered alleaged by me Which seing you haue not perfourmed in that which being brought out off S. Austen was of all other the first but haue passed ouer in silence these wordes Thow doest not communicate with all nations wherein the force of the place consisted this is the seconde lye Item that Cyprian declareth in deede in the 9. epistle of the fourth boke that the bishoppes of all places be of equall fol. 2. b. 28 auctoritie it is an other lye grounded falsely vpon S. Cyprian Item that I falsefied S. Basile his wordes of the which I fol. 5. b. 22. made no mention it is a sclaunderouse lye Item that Nouatus began his heresie first in Afrike it is a lye falselie fathered vpon S. Cyprian who mencioneth fol. 7. a. 24 Li. 2. epi. 8. his schisme not his heresy which all writers agree that he fell first into at Rome vpon displeasure conceiued of the repulse that he suffred in standing for the bishopricke off Rome Item that the professours of Nouatus heresies trauailed in Afrike against S. Cyprian as Nouatus him selfe did in Lib. 4. Epist. 9. Italie against Cornelius the B. of Rome it is affirmed by yow M. Nowell to be proued by S. Cyprian but the place fol. 7. a. 7. hauing bene examined hathe no such thing Item whereas Nicephorus hath Cum oblationes offerret fol. 8. a. 17. when he offred the oblations you cast in this worde his and so belie Nicephorus The grosse and total some of al your lyes hetherto made beside those which because hauing all readie declared that Nouatus and you agree in swearing men against the bisshop of Rome I am clered of how often so euer I saye so did Luther so did Caluine so do these wicked men in our countrie fol. 10. a. 13. as ofte as I saye They exacted this othe c. If they geue not this othe c. must nedes also returne to you riseth to 15. lyes and with that capitaine lye of al other which hetherto you a. 22. At Paules crosse haue made aswell for the place which was publike as the audience which was honourable in saying that you had not founde any one auctoritie by me so farre as then yow had reade truly alleaged the verie greatest of all to sixtene Nowe kepe yow the counte and let vs procede You finde faulte with vntrue coating of the places alleaged which although to all writers it be a thing that commonly happeneth and to none so common * I referre me to your Apologie as to those of youre occupation yeat in me so maliciouse a man I am it must nedes be of sett purpose that suche as woulde be desirouse to see the originalls might not to spedely finde oute the lewdenesse Nowel 26. of my allegations seruing nothing to the purpose vnlesse perhappes yow saie I did neuer vse mine owne eyes in vewing of those places Well M. Nowell I praye you yeat stande good maister Dorman vnto me or at the least fauour your selfe For I thinke for anie greate faultes that be yeat committed yow are ronne as far into the lashe as I although in the space of one leafe b. 4. or little more yow saye that of fower onely places alleaged thre thereof be noted vntruly For touching the first whiche yeat you noted before with the other two in the margent but here rhetorically for lacke of store yow serue to the table againe dressed after an other sorte a point of cookery much vsed by yow in this boke of youres yeat iwysse two of them maye so be excused that youre cancred suspition shall take no place For whereas I alleaged the first sentence of S. Cyprian as out of the thirde booke the 11. epistle whereas it is the 9. epistle the copie is extant to be sene printed first by Griphius at Lyons Anno Domini 1537. then at Basile anno 1540 wherein bothe the places by the printers errour it is so printed as I alleaged it The second errour in printing the 30. chapitre of Nicephorus for the thirde was committed by this meanes I wrote in my copie cap. 3o. as yow see here The composer of the letters vnacquainted with this kinde of writing mistaking the o aboue for a figure that should stande beneathe placed it so and made of thre thirty I would haue bene lothe to haue troubled the good reader with so manie wordes in the excuse of so sclendre faultes were it not that mine aduersarie chargeth me so heinously therewithall as he doth and that I perceiue them to be the greatest that he coulde finde in my boke The third escape was also the printers faulte although I be not able to proue it so well and yeat as well to as he shall be to proue the contrarie For the which he neded not to take the matter so whot him selfe hauing alleaged before an epistle of S. Cyprian where is no suche thing to be founde Fol. 7. a. 11 lib. 4. epis 9. as for the whiche he bringeth it in Where yow

proue that Maximus and his fellowes called not Cornelius bishopp of the catholike churche in this place here brought by me Cyprian saye yow called not Cornelius bisshop Li. 3. ep 13 of the Catholike churche but bishop Cornelius ordeined in the catholike churche Ergo Maximus and his two companions called not Cornelius bishop of the Catholike churche Is not this a goodly kinde of reasoning Wil you see the like M. Nowell preached not at Poules crosse that there was no scripture no councelles no doctours no allowed examples of the primitiue churche to proue the supremacye of the B. of Rome ergo M. Iuell did not I thinke M. Iuell woulde giue you a good flice out of his benefice vpon the condition that you coulde proue this consequent to be good And that thus you reason can you not denie For the Lib. 3. epistol 11. wordes alleaged by me here out of S. Cyprian be not Saint Cyprian his but the verie wordes by his owne confession of the pore penitentes And therefore to bring a phrase out of S. Cyprian to proue that because he did not so saye therefore an other did not if this were all were a greate faulte in reasoning But now if the wordes had bene in bothe the places S. Cyprians owne then had youre reason bene like to this M. Nowell preaching before the Quenes highnes at the courte saide not that it woulde do him good to rase his buckler vpon a papistes face ergo he saied not so at Powles crosse You obiect againe against this place to be ment of one chiefe bishop ouer the whole churche that then as there is one Nowell fol. 20. b. 12. onely God and none but he so there shoulde be but one onely bishop and no more but he That were true M. Nowell if as God is the name off a Dorman moste simple nature and excellencie so the name of a bisshop were suche as woulde admitte no degree of dignitie When it is saide that there is one bishop in the catholike churche it is ment one chiefe bishop For it is not necessarie that in all pointes this similitude of one God and one bishop shoulde agree It ought to suffise you that the similitude standeth vpright in that wherein the comparison is made which is here of gouernement that as one God gouerneth heauen and earthe so there shoulde be one chiefe bishop to gouerne vnder him the churche in earthe Thus forasmuche as there be degrees in bishoppes though in God there be naturally none for by abuse of Idolatres and by participation of name there be also manie Goddes and manie lordes as witnesseth S. Paule it is sufficient that as 1. Cor. 8. there is one God so there ought to be one chiefe bishop not excluding the reste but referring them to their heade by meanes whereof and in which sense there is one bishoprike and one bishop And so consequently it foloweth that my marginall note of one God one bishoppe meaning as you saye I did was not in vaine The next obiection of youres why in this place these wordes one bishop in the catholike churche shoulde not be vnderstand of one especiall bishoppe ouer all you confirme by S. CypriaÌ„ in diuerse places First by that which he hath of one Nowell fol. 21. a. 6 Lib. 4. Epist. 9 Bishop in the firste booke the 3. epistle then by a sentence taken out of his epistle to Pupianus afterwardes by certaine wordes of his to Antonius and last of all by that which he hath in his boke de simplicitate praelator or de vnitate Ecclesiae not farre from the beginning To the first two places youre selfe seme not muche Dorman to trust although folowing the preceptes of youre arte you are content to vse them to make a shewe of store either because youre conscience telleth you that the reason foloweth not He saieth so in this place therefore he must nedes saye so in the other either elles because youre selfe perceiued that there is a greate difference betwene these places by reason of the worde catholike For in the place here alleaged the schismatikes returning to the churche confessed that there must be one bishop in the catholike churche in these two places auouched by you S. Cyprian saieth that heresies doo spring or arise by contempt of the bishop whiche gouerneth the churche and is one Now as the latter wordes maye according to the circumstances of the place and here are I doubte not taken for the seuerall heade of euery bishoprike so the firste can not well otherwise be taken then to exclude all particuler churches by reason of the worde catholike which signifieth vniuersall addid thereto especially the wordes being translated the catholike churche and not a catholike churche as by youre owne so turning of them and otherlike to them it appeareth they must Off the thirde place out of the epistle to Antonius you conclude nothing neither but turne the matter ouer to the laste auctoritie of S. CypriaÌ„ in his boke De simplicitate praelat where moste plainely you saye he declareth his minde of this one bishoprike wholly and equally possessed of all and ouerie bishop Well then at the length M. Nowell from post to piller you be come thither where you will cast ancre Wherewith I also for my parte am well contented and desire no better then to be in this controuersie tried by S. Cyprian Now showe how S. Cyprian maketh for you that is nothing for the B. of Rome his supremacie but directly against it For those be the wordes that yow conclude Nowell fo 21. b. 25. Lib. de Simplicitat praelator Dorman withall vpon this place That doe yow after this maner S. Cyprian saieth that there is one bishoprike which euery bishop hath wholy for his parte Ergo consequently all bishoppes be equall and no one can be aboue an other I denie the coÌ„sequent M. Nowell Will yow knowe why This worde episcopatus comprehendeth here by S. Cyprian his minde the whole nature of that kinde of gouernement which bishoppes haue as if in like wise a man shoulde saie Vnum est sacerdotium there is one priestehode in the churche which euery prieste hath wholly for his parte woulde yow now thinke that vpon this proposition it were well done to conclude of priestes as yow doe of bishoppes that therefore because in nature off priestehode they be all equall the meanest as trulye and wholly participating the nature thereof as the chiefe there shoulde be no one priest in dignitie of gouernement aboue the other and so ouerthrowe the office of archipresbiteri chiefe priestes whereof the councell Can. 15. iteÌ„ Concil Carthag 4. can 17. of Toures in Fraunce aboute the time off Pelagius the first aboue a thousand yeares past maketh mention But what speke I of priesthode will yow condemne the whole churche of Christe for making of Archebishoppes I thinke yow wil not And what signifieth this worde Archebishoppe but a chiefe bishop If there

maye be one chiefe bishop in euerye prouince aboue the rest of his felow bishoppes and yeat no hindrance to the rest or diminishing of their power that they shoulde not be bishoppes aswell as he why maye not the same proportion be kept betwene the pope and the rest of the bishoppes of Christendome that is betwene the archebishop and the other bishoppes of the prouince But these be but wordes yow saye Call them what you will they lacke not reason and therefore answere them as yow can for answere them you must without you will giue ouer in the plaine fielde But I will ioyne to reason auctoritie not of any meane writer but euen of S. Austen him selfe who it is likely vnderstode as well the meaning of S. Cyprian as yow M. Nowell I trust yow will not be angry with me for saing so For as good I saye it as other thinke it The wordes of S. Austen writing to pope Boniface about the resisting of the Pelagians heresie are these Cum verÃ² non desinant fremere ad dominici gregis caulas atque ad diripiendas tanto praetio redemptas Lib. 1. coÌ„tra duas epist. Pelag Cap. 1. oues aditus vndecunque rimari communisque sit omnibus nobis qui fungimur Episcopatus officio quamuis ipse in eo praemineas celsiore fastigio speculae pastoralis facio quod possum pro mei particula muneris c Nowe whereas the heretikes ceasse not to gnash and whett their teethe at the foldes of our lordes flocke and by all meanes possible to searche out where they maye finde any entraunce to spoyle those shepe that haue bene so dearely raunsomed and the bishoprike the office whereof we susteine is common to vs all although your selfe haue the preeminence therein by reason of the higher toppe of the pastorall watche tower I doe what I can for that pece of charge which is commited to me as much as oure lorde by the helpe of youre prayers vouchesauffeth to giue me to withstand their pestilent and deceitfull writinges by other that shall be bothe wholesom and defensiue whereby either the rage wherewith they are starcke madde maye be vtterly cured or at the One bishoprike common to all excludeth not one B. to be aboue all the rest least kept frome hurting of others These be the wordes of S. Austen who confesseth with S. Cyprian that the office of a bishoppe is coÌ„mon to al bishoppes with the pope and yeat condemneth notwithstanding most plainely youre consequent falsely brought in there vpon Therefore all bishoppes be aequall and none aboue an other For you haue hearde that the pope Boniface to whome he wrote was aboue all the rest in expresse wordes Thus is this conclusion of youres Euery bishopp hath in solidum that is to saye fo 22. a. b. fully and wholy that one bishopricke or bishoply function and office ergo no one can haue more than the whole and therefore no one can be aboue all other by grauntinge the consequent to be true touching the nature and substaunce of a bishopes auctoritie and office but denieng it to folow in preeminence and dignitie shewed to be a false conclusion But yeat yow goe forwarde and saie that this one bishoprike Nowell a. 25. is diuided aequally emongest all bishoppes as faithe and baptisme are aequally and wholy deuided emongest the faithful baptised and that therefore as no one man hath any superioritie In solidum in baptisme or faith aboue other truely faithfull and baptised so hath no one bishop superioritie ouer other bishoppes c. S. Cyprian maketh not his comparison here betwene Dorman faithe baptisme and the whole bishoprike of the churche otherwise then in this respect that eche of them is one and the point that he compareth them in is this that as baptisme is one as the faith of all faithful christiaÌ„s is one and yeat al faithful and baptised haue not aequall auctoritie in gouernement so the bishoprike is one that as no man hath superioritie in baptisme or faithe to be more a faithfull man or more baptised theÌ„ an other so no bishop hath of the one bishoprike common to all touching the true nature and substance of bishoply ordre more superioritie of being a bishop then an other but all bishoppes a lyke the one as truely a bishop as the other touching ordre although as you heard before out of S. Austen the pope altius praeeminet hathe the higher preeminence that is to say is in higher auctorite of iurisdictioÌ„ then other bishoppes are Thus muche touching youre surmised comparison which if it shoulde haue bene made as you imagine then must yow either condemne S. Cyprian him selfe for bearing the name of an Archebishop or feine that there is also an archebaptisme to set against the dignitie of archebishoprike off the which two as no good man will doe the firste so no wiseman will thinke the last But howe so euer yowe take the matter M. Nowell there is no comparison made in this place till yowe come to the sentence Episcopatus vnus est there is one bishoprike For the better knowledge whereof it is to be vnderstande that the thing which in this place S. Cyprian laboureth to persuade is bothe in the bishoprike and in the churche vnitie To proue this he vseth a coÌ„parison in this wise Episcopatus vnus est c. Ecclesia vna est quomodo solis multi radij sed lumen vnum c. The bishoprike is one etc. The church is one euen as many sonne beames make one light etc. But now let vs examine some one of these seuerall comparisons and you shall see how litle this worde in solidum wholly maketh for your pretensed aequalitie emongest all bishoppes and whether S. Cyprian ment as you do or no. Imagine you therfore with S. Cypr. this whole bishoprike The bisshoprike of the churche compared to a tree of the church to be a tree the braÌ„ches wherof be the bishop pes seuered the bodie of the tree the same bishoppes ioyned together the roote the chiefe bishoppe that holdeth theÌ„ together Except this be the meaning of S. Cyprian you can not make this comparison agree For the waye to make the things coÌ„pared agree is because of theÌ„ selues both the bowes of the tree and bishoppes of the church are many to reduce theÌ„ to one beginning And as the same thing that maketh the tree one is a membre and parte thereof so must that which shall make the bishoprike one be a meÌ„bre of the same bishoprike that is to saye a bishop although in that respect that he is a parte of the same bodie equall with the rest as the roote by being of one coÌ„mon substaÌ„ce with the bodie and braÌ„ches is aboue the other partes of the tree notwithstaÌ„ding because they are all made one thereby and take theire life thereof as appeareth at the eye For cut away the roote and the bodie perisheth Take awaye the roote of this

you might haue aswell saied that they were to be referred to the monie it selfe as though all the worlde should be sclaues to monie and yeat neither of these the true meaning of it But if his coyne had anie suche inscription as it maye be doubted for anie proufe that yow here auouche M. Nowell to proue it the meaning was rather this that that coyne apperteining to the church shoulde beare vpon it that prophecy whiche was spoken of the churche as a posy moste meetest for that place specially the maner of that See being to stampe on the one side of their coyne the image of Petre and Paule The pope maye be blamed of no maÌ„ doe he neuer so much hurt Nowell fo 26. a. 5. Dist 50. caÌ„ si papa Dorman you saie Although the worde from whence yow gather this be redarguere blame or reproue yeat the wordes which folowe conteining the reason of the canon are a nemine est iudicandus that is he is to be iudged of none and so they doe vs to vnderstand that laufull and reuerent admonishing the pope of his faultes is not forbidden to his brethern but as laufull for them to doe now as it was for S. Paule euer but only the iudging of him And except this were the true meaning of the word redarguere in this place surely a homely sense were it to saye The pope must be blamed of no maÌ„ because he caÌ„ be iudged of no maÌ„ Your other place alleaged out of the glose yow vnderstode as euill as you did the texte The texte and the glose bothe Extranag Iuan. 22. cap. fin de Conces praeb speake in that place of the deuiding of certeine churches vnited together in which thinges saieth the glose no man maye be so hardye to aske the pope why he dothe so Because in those thinges that belong to the positiue lawe he maye dispense as shall reasonably please him Thus be the wordes of the glose to be vnderstanden and restreined which it becommeth yow as handsomly to talke of as doth a golde ring the groine of a sow But it is a token that diuinitie goeth lowe with yow and is at a very ebbe when yow fall to the alleaging of lawe Remembre the prouerbe M. Nowel Ne Sutor vltra crepidam Youre text Principes gentium c. Princes of nations beare rule ouer them but yow shall not so but he that will be chiefe let a. 14. Math. 20. Lucae 22. him be youre seruant c. with the rest that folow taketh not awaye auctoritie to rule from the cleargie but ambitiouse and tiranouse ruling as appeareth by S. Bernard who alleaging this very text to Eugenius the Pope saieth notwithstanding in the same booke Habent illi sibi assignatos greges singuli singulos tibi vniuersi crediti vni vnus Nec modo ouium sed pastorum tu vnus omniuÌ„ pastor They haue their propre flocke assigned vnto theÌ„ euery one one to the being one all are coÌ„mitted in one neither only arte thow the only shepherd of the shepe but of the shepherdes to The apostles theÌ„ selues ruled they not because they wer seruaÌ„ts What maner of seruile slauish seruice yow would haue the pope brought to I wote not but S. Paule serued I wote well his maisters so the Corinthiens that he asked them whether he should come to theÌ„ with the rodde He gaue some of them to the 1. Co. 4. 1. Cor. 5. 1. Ti. 1. Act. 5. diuell S. Peter was such a seruant that Ananias and Saphyra his wife he punished by deathe If yow saie yow denie not this power but speake against the abuse of that yow harde my minde before and I thinke all good men be of the same who praye moste earnestlie the onely remedye that Christe hath left vs in this case that suche as abuse the same maye acknowledge the faulte and spedely redresse it So shall their mouthes be stopped who when they can saie nothinge against the power it selfe are driuen to picke quarelles and finde faultes in the ministers thereof If you shoulde make a voiage to Rome to the pope to tell him beside the textes of scriptures that you haue alleaged which are Principes gentium c. Nolite vocari Rabbi c. Vos omnes fratres estis Ne sitisseu dominium exercentes in cleros that by the doctours also and councelles he is forbidden to Nowell fol. 27. a. b. 7. vse suche tyrannicall power yow shoulde yow saye profite no more by suche allegations then by the allegation of the scripture it selfe Why you should doe wel to proue it M. Nowel It is not Dorman vnlikely but that so eloquent a man as you are and thereto so well practised in the Popes owne gloses were like surelye to be admitted to his speache and to persuade verye muche Well you will not putt the matter in trial you saye fearing lest by that meanes you might be canonized in M. Foxes calendre and shrined in his dounghill and therefore you are contented to bring furth your doctours and councelles against me whome yow take I doubt not to be the popes proctour You re councelles are the councell off Carthage a. 22. Cipr. in coÌ„cil Carth. and an other whole councell allso you saie although you name no other neither brokeÌ„ nor whole Your doctours S. Cyprian and S. Augustine Whiche councelles and doctours Aug. lib. 2. contra Donat cap. 2. saye thus muche Nemo nostrum episcopum se episcoporum constituit c. None of vs maketh him selfe bishop of bishoppes or dothe by tyrannnicall feare force his fellowes to the necessitie off obeing seing euery bishop hath according to the licence of his libertie and power his owne iudgement as he that can not be iudged of an other seing that him selfe can not iudge an other These be the wordes of the councell these be the wordes of Saint Cyprian and S. Augustine which serue as muche for your purpose as doth a rammes horne to make a flight For the better declaration whereof it is to be vnderstande that as these wordes were spoken by Saint Ciprian in a prouincial councell that fell into an errour so was the meaning of them to auaunce the opinion of S. Cyprian touching the rebaptising of those that had bene baptised by heretikes which doctrine is now condemned by the churche for an heresie To bring this the better to passe he telleth them first that he had receiued lettres from Iubaianus a bishop who although he were before of a contrary opinion was now come to his parte It remaineth saieth he that euery one of vs show his minde what he thinketh of this matter no man iudging an other or remouing any man from the communion if he thinke otherwise then he doth For none of vs maketh him selfe the bishop of bishoppes and so furthe with gentle wordes the rather to winne them to his opinion and to assure theÌ„ that they maye be bolde to saye their mindes seing

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

40. a. 1. were bothe of one minde Therefore saie I they bothe proue the necessitie of one heade Neither care I whether S. Hierome speake in this dialogue of the B. of Rome by name or no. It suffiseth to proue my entent that as by youre owne confession S. Cypriah is of the minde that in euerye diocesse there must be one prieste and iudge in the stede of Christe whome all the rest must obeye so S. Hierome also is of the same The which being once graunted it foloweth verie well that seing for one litle diocesse a heade ouer so meane men as parishe priestes be is precisely necessarie muche more is a heade in earthe ouer all the bishoppes which haue euerie one of them so greate power ouer their owne flocke lest theye abuse the same of greter and more forcible necessitie And therefore you take greate paines to no purpose to proue that S. Hierome speaketh not of the B. of Rome but of euery other bishop the which thinge I woulde hier you to proue for me For whereas if he had spoken of the B. of Rome by name it had bene a reason grounded vpon the auctoritie of S. Hierome alone now being spoken of euerie bishop it confirmeth by reconing the necessitie of one heade particulerly in euerye diocesse the greate necessitie of the same one heade in the whole bodie of the churche by naturall reason also which proueth my purpose better then any priuate maÌ„nes auctoritie can doe If cancred malice and desire to be reuenged had not caried yow so far and fast awaye that it gaue you no leisor to loke backe to the title of the argument that is here handled youre selfe woulde sone haue perceiued howe litle it were necessarie to haue in this place anie speciall mention made of the B. of Rome Which if yow had once marcked then woulde you neuer haue gathered so foolilishely and vnlearnedly out of the argument of the dialogue fol. 40. a. 6 writen by Erasmus Liber est c. The booke is very worthye to be reade as the whiche doth conceine manie â–ª wholesom preceptes M. Nowell a weake reasoner concerning the life of bishoppes that there was nothing in the same dialogue not asmuche as one worde that is special to the B. of Rome onelye For all thoughe there be no one worde there speciall to the B. of Rome as it is not necessary that there be how shoulde yeat this auctoritie presse him that woulde maintaine the contrary and saye to you what M. Nowell I thinke your wittes faile you Maye there not be some one worde speciall to the B. of Rome in that dialogue because it conteineth manie wholesome preceptes concerning the life of bishoppes Is not the B of Rome a bishop Muche like or more foolishe then this are youre other notes gathered here and there out of this dialogue to proue that which you saie of euerye bishoppes auctoritie and to reproue my wresting as you terme it of this place to the auctority of one bishop ouer the whole church For who sence reason was first poured in to mannes heade harde euer of one that occupieth the place of a wise man a more folishe or brainesicke kinde of reasoning then is this S. Hierome speaketh in diuerse places of this dialogue of manye bishoppes because the question was whether bishoppes returning from their heresies shoulde be vnbishopped or no before they were reconciled Ergo He meant not in the place alleaged that there shoulder be one chiefe bisshoppe in the churche This semed to your self to be farre from the marke I doubte not when you promise to come nearer to the place by fol. 40. b. 22. fol. 41. b. me alleaged And therefore you bring in certeine sentences going next before to proue that which I denie not that S. Hierome speaketh of euery bishop in his owne diocesse And thereupon you conclude And therefore this whole matter is altogether impertinent to Nowell fol. 42. b. 9 D. Harding and M. Dormans purpose of one onelye heade ouer the whole churche Vnlesse M. Dorman woulde frame vs thereof this lewde argument S. Hierome saieth that euery bishop ought to haue auctoritie aboue all other priestes of his owne diocesse Ergo the B. of Rome ought to haue a preeminence peerelesse aboue all bishoppes of all diocesses and ouer the whole church thorough out the whole worlde No M. Nowell I will not reason so in this place because Dorman the argument whiche I handle forceth me not so to doe But if I had so reasoned or woulde so reason as yow thinke no man being awake wil yeat am I he that eueÌ„ in my slepe M. Nowell were able to defende that argument againste yow staring with bothe youre eyes wide open vpon me And that youre selfe perceiued well inough and therefore like a tendre harted maÌ„ as lothe to breake my sweete slepe you stolle from it as softlye as you might For this being I praye you first graunted that euery bishop ought to haue auctoritie aboue all other priestes of his owne diocesse and the reason being as S. Hierome hathe here and you in making the argument guilefully left out for the auoiding of schismes I woulde infer for the minor or seconde proposition but the same reason for the auoiding of schismes dothe no lesse yea more enforce that one haue perelesse auctoritie ouer the bishops and priestes of the whole world Ergo there must be one suche heade and that by a consequent the B. of Rome who hathe euer so bene reputed and taken except you by youre deanely auctoritie haue power to appoint some other But I brought not S. Hieromes auctoritie VVhy S. Hierome was first alleaged M. Nowell to conclude so particulerly or to force it to the B. of Romes supremacy but only to proue the necessitie of one generall heade ouer Christes vniuersal churche the which no reasonable man can denie but that most effectually it dooth So that nowe youre greate musing at any man that shall to this sense alleage this place of S. Hierome maye appeare rather to procede off some dumpish melancolike vapours occupieng youre fonde and idle heade or lacke of other matter to thinke vpon then vpon any iust cause or good grounde and that also yow haue vntruly saide of me that I haue wrested this place In answering the place of S. Hierom to Euagrius you saie Nowell fo 4â— b. 18 first that he sheweth that praesbiter and episcopus a prieste and a bishop be all one by the first institution and by the lawe of God If it had pleased yow so to haue taken S. Hierome he Dorman might haue ment that the name of a prieste and the name of a bishop was all one in the vse of speche in the holie scriptures and in the sacrament of ordres but not in dignitie preeminence and auctoritie For a bishop is preferred before a prieste in iurisdiction allthough their names were once confounded Neither are all those thinges

not by lawe As fast as you saie I laied on loade of not onelie popishe witnesses but popes them selues for popes I thinke it will be harde for you to name but one beside Leo Innocentius and Gregorie the first whose sainges I alleaged And why I brought those rather then other I showed good cause I denie not yeat for all that but that euen this onely Leo I thinke is a heauier loade then yow woulde be gladde to beare That I yealded so muche at that time as to omit the testimonies of those notable popes I repent me therof By popishe witnesses you can meane no other but the fathers off Christes church and those to within the first six hundred yeares for other I alleaged none If as you would discredite A shift of M. Nowelles not hearde of before to discredite all the fathers that make for the popes auctoritie the popes because they be popes so you will discredite these auÌ„cient writers because they be popish and write for the pope then you haue founde a more neare waie I confesse then M. Iuell coulde Who alloweth all within the first 600. yeares As before for the fundatioÌ„ of this your first exceptioÌ„ you laied a false sclaunderouse lye to builde vpon so now to vnderprop the same vnder the colour off a more reasonable cause of exceptioÌ„ you bring in a feined story of Sozimus bisshop of Rome who you saie did falsefie the decrees of the Nicene councel whereupon you will conclude that neither Leo b. 3. nor anye other pope neither is to be beleued in this matter Not vnlike to the foolishe gentle woman that sware she woulde neuer loue oure Ladie more because she was a Iewe borne and the Iewes had put Christe to deathe I knowe I shall seme to manie men to digresse to far from my purpose in folowing youre rouing from the matter yeat something will I saye thereto because I knowe it to be one of the principall baites whiche suche fishers as you be M. Nowell vse to laye to bring men from the obedience of the Sea of Rome and hetherto in oure English tongue nothing hath bene answered thereto But because it is here impertinently entermedled with the answere to Leo I will first to auoide confusion ende that matter and then handle the other by it selfe Yow saye that Pighius affirmeth and I denye that the title Nowell fol. 48. a. 9 off oecumenicall or vniuersall Patriarke apperteineth to the bisshop of Rome of right and that therefore there must nedes be some erroure You report vntrulye of me M. Nowell Loke better vpon Dorman the place I reherse there the wordes of S. Gregorye who reprehended Iohn the B. of Constantinople for taking on him the name of vniuersall bishop Which title although it perteined to that Iohn in no sense and was as he affected it a prophane title and altogether mete for Antichrist yeat in that sense and meaning that it belonged to S. Gregorie in which sense onelye it is to be taken when it is applyed to the bishop of Rome I denied it not to perteine to the pope Thus doe Pighius and I agree Thus is there no errour thus goe you forwarde to encrease the numbre Lye 33. of youre lyes Yow merueile greatly that Leo woulde so ambitiously chalenge Nowell a. 14. in this epistle the same title in effect which he refused so freely offred vnto him by the whole councell c. LEO Gregorie after him Pius whiche is nowe nor Dorman anye pope that euer was before did striue about titles yow maye be suer The best title that they haue eche off them hathe bene and is to be called Seruus seruorum Dei the seruaunt of the Seruauntes of God But of this maye be merueiled more in what schole yow haue learned this manner with him that of humiltie refuseth suche titles as seme to gloriouse to deale so hardelye that because he refuseth the name he must nedes be depriued of the thinge The histories make mention that Vitellius the emperoure woulde neither be called Augustus nor Cesar Cesar refused the name of kinge Augustus and Antonius of Lordes Woulde youre wisedome haue serued yow nowe M. Nowell if you had liued in their time to denie them their Emperiall kingly and lordly auctoritie because they woulde not be called by suche names The councel is no councel where the heade is absent or â— â—0 coÌ„senteth not being present and therfore if here this coÌ„panie gathered togather in giuing this title to the pope had iudged amisse yet had not the councell erred I denie not as you saie I doe that the councell did well bothe the councell did well in offring a name mete to expresse the auctoritie which the pope had and so erred not and the bishop also well to refuse the same Except yow will saye that S. Paule when he refused the almoise and charitie off good 1. Cor. 9. men either did euell in refusing it or they euill in offring it The pope claimeth not this title no more then Leo dyd accepte it being offred Calle him by what sobre honeste name you list Graunte him the auctoritie due to him let all titles goe This is that whiche the pope claimeth and you ought not to denie This is that whiche Leo most modestly not as yow falselye terme it ambitiously chalenged to Peters seate Nowe let all reasonable men iudge hardely of the goodnesse of this exception whiche is a. 24. youre first The seconde exception that you vse against this testimonie of Leo for now yow saie yow will goe an other waye Nowell a. 28. to worke with me is that Leo saieth here vntruelye if these be Leo his wordes for that yow saye is yeat in controuersie But before you proue it yow will first aske me a question whether I haue trulye translated the place and iff I haue howe I can make these wordes in this epistle there is one dignitie common to all bishoppes to agree with these folowing there is difference of power emongest them and it is giuen to one to be aboue all the reste whose iudgement is of moste auctoritie b. 1. and howe this man is not in dignitie differing from the rest Yow doe like a wise man to goe an other awaye to worke Dorman for some men thinke you did but plaie before But I merueile why you shoulde put anie doubtes whether these be Leo his wordes or no seing that Caluin confesseth this epistle to be true and to be his To youre first question I answere that I haue translated this place trulye according to the copie printed at Colein anno 1561. To the next moued vpon this how then I can make these wordes agree one dignitie common to all and difference of power that they agree thus that allthough they haue all one dignitie of priestehode or bishoprike that yeat there is difference of power in iurisdiction If spirituall examples like yow not if you can not

perceiue this agrement at home in youre owne chapitre where being all equall in the dignitie of canons or prebendaries yeat one deane him selfe also a canon and in that respecte equall to the rest is aboue the other in power nor in youre prouince of Cauntorburie where all the bisshoppes equall in that dignitie are yeat inferiour to the Archebishop in power as youre selfe some times graunte namelie before fol. 32. a. where you vse the worde chiefe prelates of euerie prouince yeat take the paines to make a step to westminstre hall where when yow beholde the honorable iudges sitting in their places although they beequall in this dignitie that they be all the Quenes iudges yeat is there you can not denie difference of power emongest them And so haue they all one dignitie common to them allthough some of them be in superioritie aboue the other I showed yow before but it pleaseth yow that it be repeated here againe where with I am also not offendid that so the reader maie the better vnderstande youre vanitie how S. Austen Contra duas epist ã€ˆâ€¦ã€‰ ea 1. Tom. â— writing to Bonifacius then pope confesseth that he and other bishoppes haue all one bishoprike common with him beholde the dignitie common but that yeat altius praesidet he sitteth higher preaeminet celsiore fastigio speculae pastoralis he is aboue the rest in the higher top of the pastorall watche tower And what is this but in one dignitie difference of power whilest other bishoppes sit beneathe and loke onely euerie one to his owne flocke and he that sitteth aboue hathe power to ouerloke all This Iarre as yow call it is framed M. Nowell Yow maie now when it shall please yow doe this greate acte that you speake of that is proue Leo vntrue by two witnesses against one Although this M. Nowell calleth Leo thiefe by crafte I can not passe ouer in silence that where yow call Leo suche a witnesse as if a man shoulde aske youre felowe whether yow be a thiefe or no you liken and resemble him in those wordes to a thiefe whome the whole councell of Calcedon B. 24. as youre selfe confesse called moste holye and moste blessed yow sclaunder him whome they reioised that God had Allocutione Calcedon Concil ad Martianum Imp. prouided for his churche an impregnable defendour against all errours whome they called their heade and the kepar of oure Lordes vineyarde Youre venimouse and virulent tongue hath not spared him being deade whome Attila that cruell In Relatio Synod ad Leon. barbarouse tyrant he whome the worlde called flagellum dei the scourge of God durst not touche being a liue Paulus Diaconus an approued historiographer maketh mention Lib. 5. de Gestis Rom. that when hauing now spoiled Thracia Illiricum Macedonio Moesia Achaia Graecia Hungarie Germanie he was entred with like furie into Italie and had taken euen the high waie to Rome to sacke and destroie that this holye bishop and vertuouse olde man Leo accompanied as some saie with one Consul and parte of the Senate met him in the waye To whome after he had made a verie shorte but pithy oration to this effect to shewe mercy to the citie off Rome the cruell monstre without anie furder hurte doing reculed backe graunted to the bishop euen as he had wished before and confessed after to those that were nearest aboute him merueiling at and demaunding the cause of this sodeine chaunge of his minde that it was not for the feare of his persone who came vnto him but of an other reuerent olde man standing by him in priestly habite who threatened him terribly with a sworde ready drawen vnlesse he accorded to all thinges that he shoulde require Now considre you good readers what maner of man he is that raileth thus vpon suche a father as Leo was and thinke what it is that he will take conscience in the doing or saing who is not ashamed to diffame the chiefe man in his time of all the worlde But nowe let vs see how yow proue Leo to be vntrue Yow saye that he dissentith first from S. Cyprian and next Nowell fo 49. a. 23 from S Hierome From S. Cyprian because he is of the minde that controuersies shoulde be determined in the place where they doe arise and that this sentence of his and that no appellations shoulde be made to anie B. of an other prouince yea and that namelie not to the B. of Rome nor that he shoulde sende anie legates Laterall to heare or determine forraine matters doth the whole councell of Carthage where in was S. Augustine Orosius and Prosper confirme Youre allegation out of S. Cyprian is of no effect Dorman because yow belye him He speaketh not there against laufull appellations but onelie that criminall causes shoulde be iudged at home And so the pope allwaies obserueth He calleth not the witnesses to Rome from farre countries but delegateth a legat to the prouince where the coÌ„trouersie is The thing that specially grieued here S. Ciprian was that these desperate men of whome he speaketh ran to certeine Numidian bishoppes to be reconciled of them Of the B. of Rome that he neuer ment to diminish his auctoritie his sending a messenger to Rome to purge him selfe and prosecute the matter against those naughty meÌ„ with other diuerse arguments and coÌ„iectures meÌ„tioned before in the 11. chap. doe well witnesse Of the 6. African councell because it dependeth vpon the matter of Zosimus I shall in the nexte chapitre entreate S. Ciprian you saye applieth manie suche places of the scriptures Nowell 49. b. 3. as are customably alleaged for the popes supremacie ouer all bishoppes to the declaration of the equall auctoritie of euerie bisshop in his owne diocesse The places brought by S. Cyprian are alleaged to persuade Dormen obedience to those that be heades and gouernours The graunting of one chiefe heade ouer all diminisheth not the auctoritie of inferiour bishoppes who in respecte of the priestes and people vnder them are in their diocesses the high priestes and princes of the people And thus muche doth Leo graunte in this epistle him selfe Therfore hetherto there is no Iarre betwene S. Cyprian and him You bring the place of S. Cyprian in his boke De simplicitate praelatorum or as the truer copies reade De vnitate ecclesiae to ouerthrowe Leo. The which place because youre selfe haue pitefully mangled as one that was not ignorant how euell it woulde haue serued youre turne without some helpe of youre accustomed squaring I will take the paines to alleage it trulie for you The wordes are these Et quamuis Apostolis omnibus post resurrectionem suam parem potestatem tribuat dicat Sicut misit me pater ego mitto vos accipite spiritum sanctum Si cui remiseritis peccata remittentur illi si cui tenueritis tenebuntur tamen vt vnitatem manifestaret vnitatis eiusdem originem ab vno incipientem sua auctoritate

folowe that euerie diocesse hath not now one chiefe ruler but manie If you will not so saye then muste you yealde to this that Rogatianus complaining to the Archebishop graunted that notwithstanding that superioritie whiche he had ouer all that were of his diocesse there was yeat the archebishop aboue him And if these two maie stande together Euerie bishop is the heade and chiefe priest of his owne diocesse and yeat there is one archebishop aboue all then why may not these propositions stande together Euerie Archebishop is chiefe of the prouince where he is Archebishop and yeat there is one pope chiefe of theÌ„ all Rogatianus did here more then he neded who denieth that If the B. of London haue in his diocesse a stubborne and vnruly prieste who doubteth but he maie first punishe him by his owne auctoritie if he list And yeat if he refer the matter to the Archebishop of Cauntorburie he dothe the Archebishop more honour and sheweth him selfe to be the more humble The Archebishop is an eye to ouersee the bishop that he doe his dutie as the pope is to ouersee all So long as the bishop is hable to take sufficieÌ„t ordre for all occurreÌ„tes in his diocesse him selfe if he vse not this power but referre it to the Archebishop he dothe more then he nedeth but yeat honorablie for the Archebishoppes parte and humbly for his owne Where you saye that suche by S. Cyprian transgresse the Nowell fo 61. a. 1. lawe of God in the Deuteronomie that make them selues bishoppes ouer other bishoppes c. It is true in S. Cyprians meaning that is in suche as Pupianus Dorman was who being an inferiour membre no primate no patriarche no pope woulde take vpon him to iudge S. Cyprian the archebishoppe and iudge appointed of God This place includeth no more the pope who is heade bisshop ouer all other bishops and heade iudge ouer al iudges then it dothe note the bishoppes of euery diocesse for taking vppon them to be the iudges of the curates that be vnder them who in their seuerall cures be iudges in Christes steede it can not be denied For they haue power giuen them of God to loose and binde to iudge inter lepram lepram betwene syn and syn It perteineth I saye no more to the pope then it dothe to the Archebishop who iudging and ouerloking the bishoppes doinges falleth not I trust by youre owne iudgement into this faulte that S. Cyprian noted in Pupianus If then the bishop maye iudge ouer suche priestes as be vnder him Goddes iudges in their particuler cures and the Archebishoppes againe ouer the bishoppes without anye offence why may noâ— I praye you the pope be iudge of the doinges of the Archebishops and all other Youre argument which is this Pupianus the bisshoppe might not be iudge ouer the doinges off Saint Cyprian An absurde reason who was an Archebishoppe Ergo the pope maye not be the iudge off all other bisshoppes is like to this M. Nowell maye not make him selfe iudge ouer the bishop of London ergo the Archeb of Cauntorbury dothe not well and is a false vsurper in making him selfe heade bishop ouer all the bisshoppes and chiefe iudge ouer all the iudges in his prouince For such a one as is M. Nowell was Pupianus that proude arrogant man a priuate persone for anye thinge that appeareth to the contrarye as he is This propertie whiche you falselye note to be in the pope is the propertie of your good Lorde M. Grindall with his felowes who occupye the places of other laufull bishoppes yeat liuing and therefore make themselues as S. Cyprian noteth of Pupianus bishoppes ouer bishoppes and iudges ouer the iudges off God for the time appointed That the place of Gregorie Nazianzen was applyed aptly and to the purpose The 19. Chapitre BECAVSE I saye that I remembre a sayng off Gregorye Nowell fol. 61. b. 3. Nazianzene yow infer thereuppon M. Nowell that men maye note that I haue a good memorie c which notwithstanding had I yow saie enlarged to a fewe wordes going before it had appeared that these wordes being spoken of one god gouerning the whole worlde had bene impertinent to proue that there ought to be one pope to gouerne the whole churche You maye note good readers that M. Nowell hath more Dorman wit then honestie that can cauill at a phrase of speache pleasantly when the matter it selfe he can not reproue trulye For yow saye M. Nowell full clerckely that this place b. 29 is alltogether impertinent to the purpose Yeat in the verye nexte wordes folowing youre shrewde wit put yow in remembraunce that there was a waie how I might bring it to make yeat at the least some shewe to the purpose And therefore you saye Nowe if M. Dorman list to transfer the sentence from God gouerning Nowell b. 29. all the worlde to men ruling in the worlde after this sorte Nazianzene saieth there is one onely God who gouerneth all Ergo there must be one onely pope or heade bishoppe to gouerne all the churche I denie the argument and affirme that it foloweth no more then that there must be one only Emperour to gouerne all the worlde I reason not M. Nowell altogether so barelye as yow Dorman surmise that there is but one God and that therefore there must be but one heade to gouerne the churche The force of my conclusion dependeth vpon the reason why there is but one God which is this where many rule there is sedition This argument of myne I so little repent me of that I will here presse you with one other comming from the same moulde S. Austen labouring to proue the certeintie of one God emongest other reasons vseth this for one Sicut enim in ipsa rerum naturamaior est auctoritas vnius ad vnum omnia Lib. de vera religio cap. 25. redigentis c. For euen as in naturall thinges the auctoritye off one bringing all thinges to one is greater neither hath any multitude in the kinde of man any power but such as consentith that is thinketh one thing so in religion the auctority of them ought to be greater and of more credite who call vs to one Of the place of Gregorie Nazianzene as before I reasoned that as there was but one god in the worlde to auoide confusion so there must be in the churche but one heade for the same cause Euen so from this faing of S. Augustine I reason in lyke maner that as the auctoritye of them is greater in religion who call vs to one God because their opinion maketh moste for the conseruation of vnitye so ought their auctoritye and credite to accounted greatest who call vs in the churche to one heade Now what haue yow to saie against this maner of reasoning M. Nowell Yow denie the argument and saie that it foloweth no more then that there must fo 62. a. 3. be one onely Emperour to

did to those that obiected to Lib. 5. ep 32. him the Emperours auctoritie in matters of religion Soluimus quae sunt Caesaris Caesari quae sunt dei deo Tributuâ— Caesaris est non negatur Ecclesia dei est Caesari vtique non debet addici quia ius Caesaris esse non potest templum dei Quod cum honorificentiâ— Imperatoris nemo dictum potest negare Quid enim honorificeÌ„tius quaÌ„ vt imperator ecclesiae filius esse dicatur Quod sine peccato dicitur cum gratia dicitur Imperator enim bonus inâ—ra ecclesiam non supra ecclâ—siam est We paye to Cesar that which is his and to God that whiche belongeth to God Tribute is due to Cesar it is not denied him The churche is goddes it maye not apperteine to Cesar because the temple of God can not be Caesars right The whiche no man can denie to be saied but with the Emperours honour For what is more honorable then for the Emperour to be called the sonne of the churche The whiche when it is said it is spoken with fauour without offence For a good Emperour is within the church not aboue the churche Thus muche S. Ambrose a prowde prieste by youre iudgement because he acknowledged not the Emperour to be his supreme gouernour in causes ecclesiasticall But because you thinke M. Nowell and saye also that I haue lewdely abused my selfe in confuting that whiche no man holdeth I will make it appeare that you haue lewdely done in so saing and that I went not about to proue that the heade is not the heade because it can not or list not doe all offices of all the principall meÌ„bres of the bodie which you saie vntruly is the effecte of all my seconde long treaty but that temporall princes can not be the heades because they can not doe the office of the heade The whiche to proue I will alleage youre owne wordes wherein the parte of a heade you saye consisteth They are these To commaunde thinges aswell ecclesiasticall as ciuile to be done Nowell to see them done to commende and rewarde all well doers of them to correct and punishe all euill doers of them or negligent in their office is the parte of a heade or supreame gouernour to doe thinges commaunded is the office of inferiour membres and obedient subiectes We haue now good Reader M. Nowels owne limitatioÌ„ Dorman wherein the office of the heade of the church consisteth I praie the coÌ„sidre when I alleaged scripture that the gouernemeÌ„t Act. 20. of the church was coÌ„mitted to bishoppes and priestes that they must be obeied which watche for oure soules spoken also of priestes Hebr. 13. when I alleaged the blessed martyr Ignatus bidding vs Epist. ad SmirneÌ„â—es first to honour God nexte the bishop as bearing his image and then after that the king willing all the people to obeye Epist ad Piladelphenses Lib. 10. cap. 2 eccl histor Ambros lib. 5. epi. 32. the Emperour the Emperour to obey the bisshop the bisshop Christe c. wheÌ„ I alleaged the exaÌ„ple of ConstaÌ„tine the first Christian Emperour refusing to iudge ouer bisshoppes because God had giuen them power to iudge him when I alleaged these wordes of S. Ambrose to the Emperour Quando audisti clementissime imperator in causa fidei laicos de episcopo iudicasse Ita ergo quadaÌ„ adulatione curuamur vt sacerdotalis iuris simus immemores quod deus donauit mihi hoc ipse putem alijs esse credendum Si docendus est episcopus a laico quid sequitur Laicus ergo disputet episcopus audiat episcopus discat a laico At certe si velscripturaruÌ„ seriem diuinaruÌ„ vel vetera tempora retractemus quis est qui abnuat in causa fidei in causa inquam fidei episcopos solerede imperatoribus non imperatores de episcopis iudicare Eris deo fauente etiam senectutis maturitate prouectior tunc de hoc censebis qualis ille episcopus sit qui laicis ius sacerdotale substernit That is to saye when haue you hearde moste gentle Emperour that laye men haue iudged of the bishop Be we therefore so crookened withe flattrye that we shoulde forget the priestly right and that whiche God gaue to me I shoulde thinke to be to be commited to other If the bishop be to be taught of the Laye man what will folowe Let the laye man then dispute and the bishoppe be a hearer let the bishoppe learne off the laye man But truly if we will loke to the course of the Note holy scripture or call to memorye the times past who can denye that in a cause of faithe a matter I saie of faithe the bishoppes were wont to iudge of Christian Emperours not Emperours of bishoppes Yow shall be God willing youre selfe one daye of more ripe age and then you shall iudge what maner of bishoppe he is whiche bringeth the right of priesthode in subiection to lay men Thus farre the wordes of Sainte Ambrose to Valentinian the Emperoure taking vpon him by euell councell to entremedle in ecclesiasticall iurisdiction When to these places I added the notable testimonies out of Athanasius where the Emperour In epist ad Solitar vitam agent is bidden not to entremedle nor commaunde in ecclesiasticall matters He is called Antichriste for making him selfe chiefe of the bishoppes for ruling in ecclesiasticall iudgementes for making his palace the consistory of ecclesiasticall matters Finally when I brought Caluin him selfe against this opinion of making temporall princes the heades in ecclesiasticall matters did I fight with mine owne shadowe Did I laboure in confuting that whiche no man holdeth Are not these auctorities directly against the commaunding of princes in ecclesiasticall thinges against the taking vpon them to correcte or iudge bishoppes in matters of faithe wherein the office M. Nowell saieth of the heade dothe consiste You maye therefore nowe perceiue good Readers that it was but a pretended cause of M. Nowelles parte that he here alleageth to shift of that to M. Iuell at the least from him selfe whiche he was suer he shoulde neuer be able to answere Wherefore nowe to conclude with you M. Nowell I will giue you this frendely councell for a farewell to striue no longre against priestes lest it happen to you that the blessed Martyr S. Cyprian saieth was reuealed to him Qui Lib. 4. epist 9. Christo non credit sacerdotem facienti postea credere in ipiet sacerdotem vindicaÌ„ti He that beleueth not Christ appointing the prieste shall after begin to beleue him reueâ—ging the prieste Struggle no longer against the See of Rome of the A singulier testimonie â—or the churche of Rome It maye be added be fore fol. 192. b. Psal contra paâ—em Donati which S. Augustine saieth Ipsa est sedes Petri quam non vincunt superbae inferorum portae That See is the rocke whiche the proude gates of hell shall not ouercome For iff you doe you are like to leese youre labour as you see except a lymme you thinke be able to doe more then the wide gates off the diuells palace Â¿ Deo Gratias Quandoquidem Liber iste perlectus approbatus est a viris Sacrae Theologiae linguae Anglicanae peritissimis iudico eum suto posse imprimi euulgari Ita testor iudico Cunerus Petri pastor Sancti Petri Louaniensis 16. Octobris Anno. 1561.

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

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