For wheras he promised the emperour to continue at the councell to the ende and therupon had the saulfe conduct graunted he not trusting therto conueighed him selfe out of Constance couered in a carte with strawe He absteined not beside being excommunicate and not hauing learned so farre as yow are come nowe from saing of masse contrarye to the lawes of the churche and expresse commaundement of the councell So that seing in euerie saulfe conduct the partie to whome it is graunted is aswell bounde to obserue the conditions on his parte to be obserued as he that graunted it is to perfourme semblably his promise the which Husse dyd not yow haue herein sclaundred the councell and made a lie Lye 59. If yow denie this yow maie consulte the historie of Vlrichus Reichentall who being a citezin of Constance was su a Teutonic histor de Concil Constant then presente at the councell when these thinges happened and reporteth thereof as hathe bene declared That yow ioine to Husse Hierome of Prague that is an other lye For as Hierom neuer would venture so farre as to trust A lie 60. to anie saufeconduct so was he taken against his will and Actes and monumentes fo 243. brought to the councell as witnesseth youre felowe Fox Nowe foloweth the greatest lye of all and that is of a decree that shoulde be made in the councell off Constance that no faithe or promise is to be kepte to anye heretike nor that anye man by anye promise standeth bounde to an heretike I will here alleage the wordes of the decree which this falsefier durst not for feare of being betraied They are these Praesens sancta synodus ex quouis saluoconductu per imperatorem â—ess 19. reges alios seculi principes hereticis vel de heresi diffamatis putantes eosdeÌ„ sic a suis erroribus reuocare quocunque vinculo se astrinxerint concesso nulluÌ„ fidei catholicae vel iurisdictioni ecclesiasticae praeiudiciuÌ„ generari vel impedimentum prestari posse seu debere declarat quominus dicto saluoconductu non obstante liceat iudici competenti ecclesiastico de huiusmodi personaruÌ„ erroribus inquirere alià s contraeos debite procedere eosdemque punire quantum iustitia suadebit si suos errores reuocare pertinaciter recusauerint etiamsi de saluo conductu confisi ad locum venerint iudicij alias non venturi nec sic promittentem quum alià s fecerit quod in ipso est ex hoc in aliquo remansisse obligatum That is to saie This present holie sinode declareth that notwithstanding any saufeconduct graunted by the emperour kinges or other seculer princes to heretikes or diffamed of heresie vpon hope thereby to call them from their errours with whatsoeuer bonde they haue bounde them selues that yeat there shall not or maie not growe thereby any preiudice to the catholike faithe or ecclesiasticall iurisdiction in suche wise that it maie not be laufull for the competent and ecclesiasticall iudge to enquier of the errours of suche persones and otherwise to procede duly against them and to punishe them as iustice shall requier if obstinately they refuse to reuoke their saide errours yea allthough they trusting vpon the saufeconduct came thither which otherwise they woulde not haue done and that he that maketh this promise when otherwise he hathe done what is in him to doe remaineth not hereby in anie thing bounde These be the wordes of the councell this is the decree that yow pretende to feare Yow saie the councell hathe decreed that no faithe is to be kepte to anie heretike the councell hathe onlie that suche faithe as is giuen by temporall princes in matters of heresie not perteining to their iurisdiction is not to be holden in suche wise as it might preiudice the ecclesiasticall iurisdiction The cleane contrarye therefore appeareth by the councell to that whiche yowe saie that is that faithe giuen by some men shoulde holde and be good otherwise the exception of seculer princes had bene made in vaine wheras the councell might haue saide as yowe doe that no faithe without exception shoulde be kepte Wherfore I conclude that all faithe gyuen to anye heretique by anye ecclesiasticall persone laufully auctorized is good and to be kepte and The couÌ„cell of CoÌ„stance falsified by M. Nowell by making a triple lye 63. that therefore you haue falsified this councell in making it to speake generally of all men of all faithe of all heretikes whiche speaketh but only of seculer princes who haue no auctoritie to make any suche promise of that whiche perteineth not to theire power and iurisdiction And therfore euen as he that promiseth an other mannes facte promiseth his only diligence and is bounde no fâ—rder so the councell declared that seculer princes promising to heretikes saufeconduct to come and to go because they promised factum alienuÌ„ the deede of other men were hauing done their diligence to perfourme their promise discharged and no longre bounde Nowe I praie you M. Nowel because you complaine that offering to proue the pope and his cleargie guiltie of manie heresies corruption of religion c. you can not be hearde or if audieÌ„ce were graunted to you promise were not like to be kepte because of this decree of the councell of Constance let vs examine how true this is The councell of Constance as by the wordes of the decree euidently appeareth declared only that promises made by laie princes did not binde the makers When you were called to the last councell of Trent was the saufeconduct that was offered to you made by the emperour only or some other seculer prince Was it not made by the bodie and heade of that moste holie and learned councell one of them that euer was assembled with suche assurance for youre indemnitie as greater by mannes witte coulde not be deuised Why came you not then why put you not in youre accusations why durst The protestantes feine false causes to excuse theÌ„ for not appearing at the generall councell you not shewe youre faces Who seeth not that the pretending for the cause of your refusall of this forged decree proceded of feare to be vanquished in youre heresies not to be harmed in youre bodies Who perceiueth not that in this drawing backe of youres you countrefeited some cowardly yeoman that fearing to be pressed to the warre causeth his wife to binde a clowte about his heade and then his kerchiefe being sicke he must nedes tarie at home forsothe who if sicknes had not lette him woulde haue killed the enemies all of them him selfe as you woulde the pope and all his cleargie had not this decree bene Wel your witte shewed it selfe more in tarieng at home then youre honesty hath done here in falsifieng this decree They saie we are heretikes we doe denie it if our naie maie not Nowell a. 14. Dorman defende vs why shoulde their yea condemne vs c. We saye not onelie that you be heretikes Reade M. Nowel the.
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 mānes 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 ▪ 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 euē 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 mā 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 4◠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
all thinges for this / that they that call her grace supreme gouernour in all thinges and causes aswell ecclesiasticall as temporall / The protestantes doinges sclaunderouse to the Quene and the realme are noted / not at home only but abroade also in strange countries / moste lewdely to abuse the same / while euen in a matter of no greater importance then is the wearing of a square cappe / they refuse the ordre of the supreme gouernour in all thinges and causes as in wordes they call her ecclesiasticall and temporall while for the signe of our redemption the crosse whiche her maiestie kepeth moste reuetently in her chappell / she is in her owne realme by a booke printed and set saithe by a meane and base subiect / inalapertly comptrolled â–ª What maye foraigne princes thinke of suche a contâ—â—mely / if as her graces affection towardes the crosse is vnknowen to none / so the onlye knowledge of the title of suche an infamouse libell rather then a booke / be brought to the eares of anie of them But what maie they saye / if vnderstanding the tongue / Calshil in â—pist ad Martialem pag. 7. they shoulde read â–ª within foure leaues of the beginning As for hir priuate doinges neither are they to be drawen as a president for all nor any ought to crepe in to the princes bosome of euery facte to iudge an affection What could they gather herof but that the princes honour were vilanously touched / as though in religion which is but one and therfore not subiecte to change / she did vse one religion her selfe / and deliuer an other to her subiectes as though which is worse she kepte for hir owne priuate vse the bad / and gaue to the rest the better yea which is yeat worst of all as though she shoulde pretende one thing outewardly / and be of an other affection inwardly / which coulde not be perceiued but by creeping into hir bosome But if he that setteth forwarde so vnhappely saile the rest of his course withe no better fortune / he shoulde in all wise iudgement haue done more wisely / if he had continued stil in the quiet hauen at the ancre wherat once he laye / then he hathe done by committing him selfe to the mercye of the windes waues of these troubelouse seas of controuersies / wherein no skilfuller pilote then he sheweth him selfe to be / maye easely make a foolishe shipwreke / and be cast awaye These be the sclaunderouse persons good Readers / whom M. Nowell if he haue that regarde to the honour of our souereigne ladye the Quene / his dutie to oure countrye lawes thereof / that he pretendeth will shortly haue in the chase / and let me and suche as I am alone / who protest neuer to desire to liue houre longre / then we shall be contented to liue like true subiectes vnder the humble obedience of oure gratiouse souereigne The prince goddes image in earthe / whome we acknowledge to be the image of God in earthe / in all ciuile and politike gouernement But nowe here I praie yowe beholde / how M. Nowell that maketh these greate bragges / of repelling withe earnestnesse suche reproches as I haue attempted he saieth to blemishe my prince lawes and countrie withall quitteth hym selfe of his promise Doth he not euen then when he commeth to that article where these surmised reproches shoulde be / flee backe and giue ouer in the plaine fielde Is not this repelling withe earnestnesse a plaine mockery to be laughed at / when about the matter that made him he saieth to wright so carefully and diligently / of 124. leaues / he bestoweth not fully three when he endeth there / without entring in to the article / where he shoulde rather haue begonne The thirde reason that hathe moued M. Nowell to wright the more largely against me / he expresseth in these wordes because the simple vnlearned readers haue often best liking in bookes more boldely then learnedly written and are moste in daunger to credite most lewde and sclaunderouse lyes I therfore haue in answering more at large applied my selfe to such as be of meane vnderstanding to whome the guilefull dealinges of the papistes can not with breuitie be made manifest These be M. Nowelles causes for his excuse why in so many wordes he hath vttred so little matter But the truthe is / when after longe streining of curtosy emongest the brethren which of them shoulde answere my booke / they all agreed / first in this / that something muste nedes be saide therto / and finally that M. Nowell of all other shoulde take the matter in hande / as he that for his rare gift of railing were best able to feede the humour of suche simple and vnlearned / as here him selfe saieth / haue often best lyking in bookes more boldly then learnedly written then he deepely considering / that the greatest vauntage that he coulde finde against me / muste be by making men beleue / that the places of S. Cyprian S. Hierome and suche like / brought for the confirmation of that first proposition of myne / That there must be one head in earth to gouerne christes churche were alleaged directly for the B. of Romes supremacy / to the whiche being conteined withein the compasse of 15. leaues of my booke / if he shoulde but answere after like proportion / his answere were The true cause of M. Nowel les so large writing like to be counted but a twopeny booke / and he for no better then a three-halfepeny doctour his high wisdome in respecte of these considerations founde it best / to dilate so that little stuffe that he had to vtter / that he might seme to haue made a iust volume / and to haue answered therein the whole For this respecte / because to haue intituled his booke A Reproufe written by Alexander Nowell of a piece of a booke c. VVhy he termed his boke a Reproufe had bene to greate a blemishe to his worship / and call it a confutation or an answere to my whole booke by any meanes he coulde not / he deuised to terme it a Reproufe of my booke / a worde as he thought suche / as in reprouing only 15. leaues he might seme to be able to iustifie / and which shoulde sounde in the eares of the vnlearned not accustomed to looke so narowly in to the nature of wordes asmuche as a confutation of the whole For this cause / to pacifie the learneder sorte whome he sawe he shoulde not be able by suche a tricke of ligier de main so easily to deceiue / and who woulde he knewe well not staye at the title / but take a diligent viewe of the contentes of the whole / he ransacking all the corners of his iugglers boxe / brought furthe at the lengthe a tricke of deceptio visus whereby he woulde make them beleue as you haue heard that M. Doctour Hardinges booke
of heresies and schismes when men shoulde departe from the obedience of the pope the chiefe bishop of all other and therefore neither without cause or guilefully to deceiue the simple as yow vncharitably surmise Which youre selfe also perceiued verie well and therefore by the figure called extenuatio you terme this reason of mine a simple collection after this maner Now if he thinke yeat that he might make suche a simple collection Nowell fol. 5. a. 31. of S. Cyprian and S. Basile his wordes as this that as the beginning of heresies in their time was the contempte of the inferiours towardes their owne bishoppes for so Saint Cyprian teacheth so in likewise is the contempte of the Pope as the highest of all bishoppes the beginning of heresies nowe First I denie the argument for that it foloweth not though it be euill for the inferiour to disobey his owne bishop to whose obedience in all godlines he is bounden therefore it is euill for a straungier not to obey a straunge forraine vsurper to whome he oweth no dutie of obedience Againe I saie though it be the beginning of heresie to disobey Cyprian Rogatian yea or Cornelius being godly or catholike bishoppes yeat is it not likewise the beginning of heresies to disobeye any the late Popes of Rome who were not only no godly bishoppes as were Cyprian Rogatian and Cornelius but bothe moste wicked and in deede no bishoppes att all but false vsurpers of wordly tirannie Whome for the subiectes of an other Christian and laufull soueraigne to obeye and not to disobey is the beginning of heresies treasons and other mischiefes This is my simple collection you saie I acknowledge it Dâ—â—man for mine as simple as it is and to youre double answere thereto replye as foloweth First to the first that it is moste false that you laye for a grounded truthe that the bishop of Rome is a forraine vsurper as when I so gathered in my introduction I minded to proue in the handling of the first principall article of the popes auctoritie and so sence haue done Whereof seing youre selfe are not ignorant you haue delt not simply but doubly labouring to deceiue the simple by defacing as you thougth my preface as vnskilfully written for that I haue there only sayde and not proued that the pope is the chiefe heade of Christes churche in earthe whereas that I referred as by good ordre of writing the learned knowe I ought to the first article of the popes supremacie To the reasons and proufes in which place brought as in all youre answere you neuer come neare but cauill and wrangle against my Introduction whiche showeth the cause of schismes to be disobedience against pastours and bishops so if they be applied to this place as they must then shall it appeare how falsely you saye that the wordes of S. Cyprian were alleaged without all cause But because the whole force of this first answere of youres to proue my argument naught standeth in this that the bishop of Rome being a forriner no suche reason can be made from S. Cyprian and S. Basile his wordes I will here ouer and aboue that which I haue allreadie saide in the handling of this article in his propre place presently proue The pope taken for no foriner by S. Cyprian and S. Basile by S. Cyprian and S. Basile bothe that he was taken by them for no foriner neither in Africa Fraunce Spaine neither yeat in the Easte churche of the whiche S. Basile was For Africa first was the B. of Rome thinke yow taken Afrike there by S. Cyprian to be a forraine vsurpar whose churche he called ecclesiae catholicae radicem matricem the roote Lib. 4. epist 8. and mother churche of the catholike churche If the churche of Rome be the roote and mother to all other churches then if the mother be aboue the children if the mother and roote be no foriners to the children and branches of the tree it will folowe verie wel first that the churche of Rome as it is no foriner to the churches of Africa and to the other churches through out the worlde but aboue them all that so the bishop of the same is aboue the B. of Carthage and all other bishoppes and no foriner or vsurper And as carnall children how farre so euer they lyue from their naturall parentes cease not therfore to be their children nor their saide parentes become therby forriners euen so the bishop of Rome who gouerneth that churche that is mother to all other ceasseth not to be a father to his children dwell they neuer so farre of Was the B. of Rome reputed a straunger to the bishoppes of Africa Lib. 4. epist 8. who vsed to sende their legates to him to pacifie matters and to bring knowledge of the truthe Whose communion to holde S. Cyprian calleth in this epistle the firme holding and allowing of the vnitie and charitie of the catholike churche When all the African bishoppes assembled together in councel directed their lettres to the bishop Apud August epi â–ª 90. of Rome praying him to confirme their doings by the auctoritie of the Apostolicall See pro tuenda salute multorum quorundam peruersitate corrigenda for the preseruation of the healthe of manie and the amendement of the frowardenes of diuerse toke they him thinke yow for a forriner If S. Cyprian had had of the See of Rome that opinioÌ„ that you would gladlie persuade men he had woulde he thinke we haue saide of those schismatikes that sailed oute off Africa to Rome to complaine vpon him to Cornelius Post ista adhuc insuper c. Beside all this they haue bene so Lib. 1. Epist 3. bolde hauing appointed to them by the heretikes a false bishop to saile euen to Peters chaire and the principal churche from whence priestly vnitie sprang and to carie from schismatikes and prophane men lettres not considering that the Romaines are they whose faithe by the Apostles mouthe is praised and to whome false faithe can haue no accesse Woulde he haue saide Romam cum mendaciorum suorum merce nauigarunt quasi veritas post eos nauigare non posset quae mendaces linguas rei certae probatione conuinceret They are sailed to Rome with their marchandise of lies as though truthe coulde not saile after them able to conuince their lieng tongues by suer and vndoubted proufe Naye he shoulde and woulde you maie be suer had he bene of youre minde haue saide Let them go on goddes name what care I for the bishop of Rome Shall I be so foolishe to folowe them to debate the matter before him who is a plaine forriner to vs and hathe nothing to doe therein For thus woulde yow I dare saie at this daye answere if one shoulde go to Rome and complayne of you But nowe considering that saint Cyprian saied not thus but contrariewise made his account to stande with them and trie the matter before the bishop of
vrge these wordes as you bring me in at youre pleasure M. Nowell To the moste blessed Lorde c. to proue thereby the popes supremacy but I will here note to the reader in this comparison the familier kinde of writing to the one calling him brother and the reuerent maner of writing to the other where of reuerēce they absteined from that worde To Athanasius they called them selues bishoppes To Iulius they vsed their propre names without all titles And will yow knowe the cause why VVhy Vrsitius and Valēs called not Iulius the Pope brother Forsoth whē they wrote to Iulius they knewe them selues to stande at his mercye as men that were oute of the churche therefore neither durst they call him brother being a catholike bishop and chiefe of all other neither them selues bishoppes hauing made them selues vnworthy that name But as sone as they were pardoned of the pope in their lettres sent to Athanasius they vsed boldly the titles of brother and bishop Whereby maye easelie be gathered that it was no recantation that they sent to Athanasius In the recantation offred to Iulius they professe to desire to be in communion with Athanasius This request saye they to him we trust you will not denie praecipuè quum pietas tua pro insita sibi integritate gratiā nobis erroris facere est dignata Nicephor li. 9. ca. 27. especially seing that youre godlines according to that naturall vprightnes which is in you hath pardoned vs allready oure faulte They adde furder that if these of the Easte churche woulde wickedly yea if Athanasius him selfe Note woulde call them into the lawe touching these matters that without his consent they woulde not goe Finally they abiure Arrius the heretike with all his fautours In the letters to Athanasius there is no renouncing of the Arrians heresie there is no mention of pardon neither of anie thing elles but that he might vnderstande that they were nowe reconciled Whereas if they had conteined a recantation the matters shoulde no doubte in as ample maner haue bene specified as in that to Iulius they were The Tripartite historie saieth that these men offered to Iulius libellum poenitentiae their recantation in writing and that to Lib. 4. cap. 34. Athanasius miserunt literas seqùe ei deinceps communicare professi sunt they sent lettres and professed that they woulde communicate with him hereafter Of all other Epiphanius writeth of this matter moste plainely His wordes are these Vrsatius ac Valens vnà cum libellis profecti ad B. Iulium Ro. Lib. 2. haeresi 68. episcopum pro ratione reddenda de suo errore ac delicto qúod calumnias struxissent papae Athanasio At suscipe inquiunt nos ad communitatem ac ad poenitentiam Sed ad ipsum Athanasium ijsdem conscriptis confirmationibus vsi sunt propter poenitentiam that is to saie Vrsatius and Valens going together with their libelles to Iulius the B. of Rome to giue account of their errour and faulte for that that they had gone about to entrappe Athanasius But receiue vs saie they to the communion and to penaunce Yea and to Athanasius him selfe they vsed the same confirmations for penaunce Lo M. Nowell one of the places that I of set purpose B. 31. woulde not note least my fraude might be perceiued in alleaging that which made nothing to the matter Maketh it not to the matter that these two being bishoppes of the East churche shoulde vpon the forsaking of their heresies take on them so long a iorney offre them selues to suche daungers by sea and by lande to their no small costes and charges to make their submission in writing which they might haue sente and auoided all those difficulties by tarieng them selues as they did in writing to Athanasius at home if the B. of Rome had bene but equall to Athanasius and had had no more to doe in the matter then he Is it impertinent that they confesse of the pope that he hath pardoned them their faulte whereas of Athanasius there is no such worde Or is it lightly to be estemed that they promise to doe nothing in those matters of their faithe not at the calling of the bishoppes of the Easte or Athanasius him selfe without the popes consent Is it not to the purpose that they went to the pope to giue an accompt of their errour and fault committed against Athanasius that they desired of the pope to be receiued to penaunce and wrote to Athanasius for their penaunce Well by this I trust it appeareth that as I had no cause to cōceale these places as though as you saie I feared lest thereby it would fal out that the world should vnderstand my guile in alleaging that which made not to the purpose so that it is you who in saing that Vrsatius and Valēs offred vp their recantation aswell to Athanasius as to Iulius haue to furder youre heresie made an impudent lye and fathered Li. 9. ca. 27. that vpon Nicephorus which is not in him and thought to dor vs and out face vs to with a carde of tē Beside this I say as I saied before that if it had bene true that they had made their recantation to Athanasius also that yeat the consequent foloweth not that then the B. of Alexandria shoulde haue bene by this meanes aswell heade of the churche as Iulius For what letteth why the pope might not enioine them after their recantation made at Rome to make the same againe to the propre bishop of that place where their heresies were moste notoriouse Or how is this any diminishing of his auctoritie The force of this example consisteth VVherin the force of the example of Vrsitius and Valēs dothe consiste in this that being bishoppes so farre from Rome they should skippe Alexandria and come to Rome why they were reconciled at Rome first and then in Alexandria afterward So that what letteth now to conclude as I did By this meanes returned they to the church c. What letteth me to reply to youre I toke my harp into my hande and twang quoth A twang of M. Nowelles harpe my stringe a Youre stringe is broken betwene youre handes and where is now youre twang a O M. Nowell when you thought with suche a seely twang of youre harpe as this is to shift youre hādes of this graue and weighty testimonie you thought belike withal so to bring all the worlde a slepe with that sweete melodie or rather as Orpheus is reported by the poetes to haue by the musike of his harpe moued wooddes mountaines and rockes to appease the furye of wilde beastes so contrary wise by that sweete noise off youres to make wise men suche tame fooles by a strange metamorphosis so to turne them into blockes and stones as that they shoulde not be hable to perceiue youre vneuen dealing Surely in my pore conceite yow littell regarded youre calling yow muche empaired your name in answering thus lewdely Was this
miserably shaken notwithstāding the labour of the chiefe prelates of euery prouince Now to come to princes and tēporall gouernours if they haue as many seueral or contrary lawes as their be seuerall countries or nations cōcerning 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 extēded 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 cōtrary 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 Cùm statutū sit omnibus nobis wheras an ordre is taken emōgest vs all he giueth vs two thinges to vnderstande that whereas they toke suche an ordre emōgest S. Cyprians place expoundyd thē 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 thē only for he saieth omnibus nobis emōgest all vs. So that in other places he denieth not yea by these words he cōfesseth rather that it was otherwise And therfore you haue done lewdly and made alowde lie M. Nowel to gather of this place this generall propositiō that all appellations from the bishop of one countrie to the bishop of an other be vnlaufull Whereas this ordre being taken
be inferiour to other Laste off all there is no worde tending to this sense that schismes maye be allwayes whiche yow must proue to deface the necessitie off one heade ouer all appeased by the seuerall bishoppes of seuerall diocesses therefore you haue made fower lyes vpon S. Cyprian A clustre of lyes 27 You repeate againe as that is a greate figure with you Nowell fol. 33. a. 6. that which yow saide before that it is impossible that there shoulde be one generall heade in earthe ouer the vniuersall churche or that suche a heade can ouersee his charge and kepe all churches from schismes and troubles and pacifie them when they are risen This as a thing tried by the state of the worlde at this daie and euer sith the first beginning thereof you will leaue to the reasonable reader to determine betwixt vs. As for the impossibilitie I answered before and saie againe Dorman fol. 50. b. that how euer it seme impossible the weake nature off maÌ„ coÌ„sidered yeat suer we are that he that appointed that ordre God him selfe is so able to multiplye grace in his ministre and to prouide him of suche helpe by the meanes of other inferiour ministres gouerning their seuerall charges vnder him that it shall not only not be impossible but easy enough Whether this one heade be hable to kepe the churche from schismes and pacifie them when they are risen better then many heades let the indifferent reader on Goddes name take the late table of Staphilus and after he hathe vpon the viewe thereof ioyned the fruiteful encrease of heresies in oure daies to the quiet agrement in faithe wherein we liued vndre the obedience of one heade lett him iudge whether he thinke more necessary for either the auoiding of schismes or suppressing of them when they be raised Which offer of youres to betried by the state off the worlde at this daye argueth to the worlde that yow haue neither wit in youre nowle nor shame in youre foreheade That the place taken out of S. Cyprian lib. 1. epist 3. proueth that for the which it was brought that is that there ought to be one generall chiefe heade ouer Christes vniuersall Churche The 12. chapitre I promised to bring the iudgement of certaine notable Nowell fo 33. a. 29 men to proue the necessitie of one heade lest anie man shoulde thinke me to be the auctor of that assertion Yow saie it was the inuention of ambitiouse popes I thinke other men haue bene ambitiouse aswell as the Dorman popes of Rome Yeat neuer was there hetherto any king or emperour muche lesse bishop or spirituall man able so manie hundred yeares to mainteine a superioritie by ambition only without all good title Neither was the diuell able to plant a succession of so many and so notable martirs confessours learned and vertuouse men as haue bene in the See of Rome to deceiue the worlde by the instrumentes of Christe It is Christe M. Nowell who hathe so by his auctoritie disposed the ordre of his churche that if you Lib. de vnit eccl will beleue S. Cyprian to make the same one he hath appointed one heade thereof in earthe as many riuers haue one spring many braunches one roote c. Which neded not by youre high diuinitie seing that it hath Christe the heade thereof in heauen in which respecte it might be one But nowe to the place of S. Cyprian here by me alleaged seing thus muche maye serue to proue you to haue made a saunderousâ—e lye Yow saie that this place of S. Cyprian here alleaged by me Nowell fol. 33. b. is not spoken of the pope Neither dothe it skill whether it be spoken of the pope Dorman or no. And yeat in this pointe yow spende a greate many of idle and superfluouse wordes For I am not as yeat come to proue the pope to be supreame heade of Christes churche but am only in the prouing hereof that it is necessarie that there be one suche heade If you woulde nedes comptrolle the alleaging of this place you shoulde showe that S. Cyprian speaketh not at all of anie necessitie to haue anye one heade or iudge in the stede of Christe obeied in earthe neither in particuler churches neither yeat ouer the vniuersal churche For so long as you coÌ„clude not thus it will euer Note folowe that if one prieste must be obeied in his owne diocesse for the auoiding and appeasing of heresies and schismes that by muche more greater reason must one prieste aboue all priestes be obeied in the stede of Christe to appease heresies and schismes in the vniuersall churche of God I had thought M. Nowell that you had knowen the proportion that is betwene the parte and the whole the lesse and the greater in the same kinde If one villaige can not consist without a heade muche lesse can one citie and yeat lesse can one shiere and lest of all can a prouince or whole kingdome Nowe when we speake of the churche one diocesse is in respecte of the whole churche as one villaige towne or shiere is in respecte of a whole prouince or kingdome As therfore it is not sufficient for the quiet gouerning of a prouince or kingdome that euery village and citie within the same haue a seuerall heade to ouersee the inhabitantes of suche villaiges or cities without there be beside one generall heade to ouersee all those inferiour heades Euen so the seuerall gouernours in particuler diocesses exclude not but inferre by a stronger reason the necessitie of one heade ouer all other heades in Christes being heade of the Churche excludeth not the ministerie of man the whole churche Which reason you can not shift awaie by saing that Christe is that only heade for so it maie be truly replied to you he is of all the particuler churches in the worlde toe And yeat this not withstanding as there woulde heresies and schismes rise in particuler churches if to vse S. Ciprians wordes there were not one prieste and iudge obeied in the same in the steede of Christe and for this cause one suche in euery diocesse supplieth the roome of Christe not visibly present in earthe so is not Christes being heade ouer the vniuersall churche any more let why there shoulde be a visible heade in his steede of the whole churche which is but one Especially seing the bishoppes maye as easely and are muche more likely to styrre vp schismes in the whole churche as are the particuler membres of euery particuler diocesse as the examples of youre first 600. yeares in which there was neuer yeat anie notable heresye that was not by bishoppes either begonne or mainteined sufficiently beare witnes Which chaunce happening seing that meanes must be sought to appease it aswell as the schismes of particuler churches and yeat Christe no more visibly present to be consulted in this case then he is in the other what remaineth to thinke but that he hath supplied
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 Euagri◠Nam quum Apostolus c. For whereas the Apostle teacheth manifestly that priestes and bishoppes be one what eyleth the seruaūt * He meaneth deacons of widowes and tables arrogātly 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 vpō But let it be graunted vnto you that the apostles were equal yeat shall not your cōclusion 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 trāsmitted this right none of thē to their successours but only Peter who was the generall shepherd of all Which is the cause that some of the fathers namely S. Austē saie that the power giuen to Peter was giuē to him In psalm 208. in the persone of the church because it was not giuē to him alone but to all his successours to cōtinue for euer As the Apostles were bishops of particuler places their auctoritie ended not with them but wēt further to the whole church to cōtinue 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 thē 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
we of England be neuer the nearer for oure lot being to be still vnder the bishop of Rome all youre laboure were lost And againe one chiefe rule of youres ouerthrowen that all bishoppes be equall Which I desire the learned reader to note diligētly Because yow kepte before M. Nowell suche a stirre to haue all bisshoppes M. Nowell cast in his owne tune equall Whereas euen this verye councell that youre selfe bring by making only three of all the world equall if that were the meaning of the councell do the euidently ouerthrowe you Wel whether be liker of these two senses to be the sense and meaning of the councell I will leaue to the indifferent and learned to iudge who I doubte not when they shall easelie perceiue that the councell attributed so much to the auctoritie of the B. of Rome that his custome was alleaged to proue the iurisdiction of the B. of Alexandria to be as a directiō not onelie for that but also for the conseruing of the priuileges to other churches thorougheout Antiochia and other prouinces he will with as like facilitie espie how this sixt and seuenth canon doe not onelie not disagree with that alleaged by Zozimus but also peaseably agreing together the one confirme the other Thus muche touching these canons that you woulde so faine haue made cōtrarie without shewing the pointes wherein the patriarkes shoulde be equal with the B. of Rome to the other alleaged by Athanasius and after him by Zozimus Hauing allreadie sufficientlie declared that Zozimus is not guiltie of the crime laide to his charge I wil adde this as for a more confirmation that Zozimus if there had bene No cause way Zozimus shoulde forge a canon no suche canon in the councell of Nice had yeat no cause to forge one which he was not so simple but he wel knewe woulde not if he did long be vnespied and then the shame woulde light vpon him seing that he had for him the councell of Sardica not long after that of Nice for Osius the B. of Corduba in Spaine was present at them bothe nor of muche lesse auctoritie neither as in the which were 300. bishoppes not of one prouince but gathered together out of all the worlde out of Rome Spaine Fraunce Italie Campania Calabria Aphrica Sardinia Panonia Misia Dacia Dardania an other Dacia Macedonia Thessalia Achaia Epiros Thracia Rhodope Asia Caria Bithinia Helespontus Phrigia Pisidia Capadocia Pōtus Cilicia Phrygia againe Pamphilia Lidia the Ilandes called Cyclades Aegipt Thebais Libia Galatia Palestina and Arabia Seing I saye that he had for his purpose the canons namelie the fourthe and seuenth of so generall a councell as this was in which were also the bishoppes of Africa them selues whome he might haue obiected 300. if you goe to nombring Athanasius that strong piller of Christes churche being one of them against 217 witnesses all if I would reason as you doe in their owne cause I am not ignorant that Caluin being not so impudent as you saieth that Zozimus alleaged this decree of Sardica as a decree of the councell of Nice But as you in that point more wily thē he saw that he Distitut li. 4. cap. 7. Sect. 9. coulde neuer be hable to proue that so perceiued you also that he had farre ouershot him selfe in making of the councell holden at Sardica anie mention at all and therfore you thought it wisedome slyly to slippe it ouer and to inuolue it vtterly in silence lest thereby you might giue occasion to some to searche that councell that otherwise woulde neuer haue thought of it It foloweth And the saide 217. bishoppes made a decree in that African Nowell Fol. 47. a 15. Concil African cap. 105. councell that no sailing ouer the sea with controuersies nor appellations to the B. of Rome nor sending of his legates Laterall in to their countries as iudges shoulde be vsed according as by the epistle of the saide whole councell sent to pope Celestin it appeareth Beholde good Reader a moste impudent man who is Dorman not ashamed to name an epistle for the proufe of that whiche is not there Reade ouer the epistle here mentioned if there appeare to be anie suche decre made there as he saieth there is neuer let me be credite more The bishoppes of Africa in those lettres of theirs desire Bonifacius the Pope in this wise Vt deinceps ad aures vestras hinc veniētes non facilius admittatis that you will not hereafter ouer easely admit to be hearde suche as come to you from vs. Againe they applie the canon of the councell of Nice forbidding to receiue Can. 5. to communion suche as be excommunicat of other to this that the pope receiue not suche vel festinatò vel praepropere vel indebite either with to much haste or to rashly or not duly they desire hys holinesse to repell improba refugia wicked refuges Finally they praie him to call home his legate from thēce with these wordes probitate ac moderatione tuae sanctitatis salua the goodnes and moderatiō of youre holynesse excepted Where be nowe the wordes M. Nowell that yow grounde youre decree vpon Dothe not the contrarye rather appeare by this epistle that he might receiue suche appeales but not commonly and rashely not but vpō greate aduise Otherwise to what end were those wordes of not receiuing complaintes facilius to lightly or these praepropere indebite c. to rashely vniustly Why sayde they not rather boldely and freely oure auctoritie is as greate as youres Why inuade you other mennes iurisdiction Why vsurpe you where you haue no right Why bad they him not call home his legate telling him if they had made suche a decree as you saie they had that they had made a lawe emongest them selues that neither they shoulde sue to him nor he sende his legates to them What meaneth all this humble submissiō of theirs but the contrarie to this which you affirme that there was yeat no decree made or if there were which notwithstanding appeareth not by this epistle by this humble demeanure of theirs towardes the pope to moue him the rather to beare with and to confirme their doinges But there appeareth no suche decree to be made emongest them by the epistle here alleaged Excepte of that particuler narration of theirs of the incommodiouse calling of witnesses to Rome by sea of that they founde not they saide ordeined by anie councell of fathers that his holinesse I will vse their owne wordes shoulde sende anielegates laterall thither all the which was written to moue the pope as is maie seeme to consent to their petition excepte I saie of this particuler narration youre witte will serue you to make a generall decree Which is like enough to be youre meaning by the wise reason that foloweth taken from the superscription of the lettres sent to Celestinus Belike you remembred the maxime of the lawiers that those thinges which helpe not alone maye yeat gathered
vnto the whiche doubtes of greate importaunce maye be referred then to haue manie in manie places and euerie one without respect to one chiefe to doe as he shall thinke good Howe thinke you M. Nowell is it not better in one familie to haue one Maister in one citye one Maior in one shiere one lieutenant then in a familye manie maisters in a citie manie Maiors in a shiere many lieutenātes I know not who gouerneth in your house your wife or you or bothe but this I thinke I maye be bolde to saye that if youre wife were not quarter maister onely but as muche maister as you that you were not therefore in better case then youre nexte neighbour that had the whole rule of his house him selfe Iff the streightes off youre owne house like you not loke vpon the largenes of the whole realme and iudge whether it be better to haue one liege souereigne or manie Yow hearde S. Augustines opinion Lib. de verarelig ca. 25. a better diuine I trowe then yowe touching this matter before concluding that their auctoritie was greater and they of better credite that reduced all thinges to one God because in the worckes of nature he saied it was so So in the churche M. Nowell seing that as God is one the faithe is also one one heade is better to conserue that one faithe and the vnitie thereof then many Therefore if the Iues had one heade bishoppe and the churche diuerse heades it is by all reason worse prouided for Excepte you will saie that to haue manie equall rulers in one bodie in one common wealthe is better then to haue only one Which notwitstanding before yow resembled to their fantasy who woulde haue manie equall goddes to rule the worlde But yow saie there is muche labour and paines saued Here while yow seke for ease yow leese vnitie while yowe diminishe paines yow prepare the high waie to the multiplieng off schismes Yow haue an eye to the resorting to that one heade from all places of the worlde but yow considre not the fruite of peace and vnitie that is thereby procured Make diuerse equall heades in the churche and you shall neuer be hable to auoide schismes in the same whiche S. Hierome as yow hearde before saieth can not be kepte out of particuler churches without there be one prieste of perelesse auctoritie aboue the rest Now let the learned reader iudge whether paines be well redemed by suche an inestimable benefite Yow clatter still that this heade emongest the Iues was but of one nation I tell yowe againe as I dyd before it was the churche that God had in earthe at that time But M. Dorman dealeth not truly with the Apologie c. The Nowell fo 62. b. 7 Apologie saieth that as the church decaied in the olde lawe where was the same God the same Christe the same holie ghoste c. then as is nowe so maie it and hath it decaied now M. Dorman handleth the matter as though he coulde proue by the Apologie that because where was the same God the same Christe the same holie ghost c. in the Iuishe church as is nowe therfore must there be one heade bishopp ouer all the christian churches thorough out the world as there was one heade bishop ouer all the Iues whiche foloweth no more then that we muste haue circumcision nowe for that the Iues had it then I merueile that yow be not ashamed to make anie mention Dorman The reason of the Apologie The church decaied in the olde lawe ergo it maie and hathe decaied in the newe confuted of that foolishe false and blasphemouse reason vsed by the Apologie For the concealing whereof reason woulde yow shoulde rather haue thanked me then haue accused me of vntrue dealing But wilt thow see good Reader how vntrulie I haue delt Forsothe because the proposition off one God one Christe c. brought by the Apologie serued not for the proufe of that for whiche it was brought I vsed it being a generall and true maxime to proue a true conclusion But why shoulde it not serue his purpose as well yow will saie as mine I will tell yow the cause One especiall cause why this argument of the Apologie The Synagoge hath decaied Ergo the church hath decaied defended here stoutely by M. Nowell shoulde not be good is because God hathe made other maner of promises for the continuance of his church then euer he made to the Synagoge He hath promised that hell gates shall not preuaile Matth. 16. against it This were not true if it had bene either these 15. or nine hundred yeares either ouerrun with heresies He hath appointed it to continue with the sonne and to remaine till the monel be taken awaie If because the churche Psalm 71. of the olde lawe was brought to that paucitie that some times there were but eight as in Noes time or but Elias alone Gen. 7. as he was persuaded but yeat in dede 7000. mo as God tolde him and that in Israel for in Iuda notwithstanding 3. Reg. 19. the churche florished although your Apologie had not reade so farre If I saie the churche of Christe might after 15. hundred yeares continuance be brought to the same case In the Portress◠the 6. 7. 8. and 10. chapitres nowe where were all these promises with diuerse other diligently of late gathered together made to the churche and of the churche If because in the olde lawe God was Notus in Iudea in Israel magnum nomen ei us knowen in Psalm 75. Iurie and his name greate in Israel but so no farder it maie be laufull for yow to defende youre secrete conuenticles at Geneua or elles where where is then thorough out all nations Lucae 24. beginning at Hierusalem Where is the prophecie of Dauid spoken before hande of Christes kingdome the churche that it shoulde rule from sea to sea and from the floud to the Psalm 71. ende of the worlde Seing therefore these greate promises haue bene made by all mightie God to the churche whereas to the Synagoge the figure thereof there were made no such although it decaied although at the last it vanished awaie as the priestehod and lawe did we can not conclude that therfore the same should happen to the church which hath other maner of staies to holde it vp The compilers of youre Apologie might be ashamed M. Nowell if they had not abandoned all shame and honestie to abuse after this sorte the examples of the holie scripture to proue that Christes churche might faile because in the olde lawe it was brought to some pancitie◠whiche reason they borowed of the Donatistes those wicked heretikes as appeareth by Saint Augustine who confuteth the same And Lib. de vnitat eccle cap. 12. thus haue I shewed you M. Nowell a cause why this saing of youre Apologie could not be applied to the churche of Christe that is nowe it remaineth that I answere
run to morowe nexte with the bloude of heretikes as God of his tendre mercie forbid suche hardenes of harte in those that professe them selues to be Christians yeat ought not therefore the cause to be iudged anie whit the better seing that we see the cursed secte of Anabaptistes and haue heard of the wicked Donatistes and knowe beside that the diuell hathe aswell his false witnesses readie to suffer gladlie moste bitter deathe for their conceaued opinions as Christe hathe his true martirs to doe the like for the true catholike faithe Thus muche be saide to M. Nowelles impertinent discourse of copes vestimentes gilted crosses candelstickes c. and to his other idle talcke of the persecution forsothe and martirdome sauing youre reuerences of his deare brethern Nowe at the length he commeth to that whiche he shoulde chiefely haue answered in this place that is of thetrieng of all controuersies by the only scripture To proue that of controuersies rising about the true vnderstandinge of the scripture the scripture it selfe should be the iudge he vseth a similitude wherin he compareth vs to the phariseis and him selfe and his companions to the Apostles And vpon that comparison reasoneth in effecte as foloweth As in the controuersie betwene the Apostles and the Phariseis Nowell fol. 69. a. 1 the question being whether Christe were the true Messias the Apostles affirming the Phariseis denieng if the matter had bene referred to the interpretation and determination of the high prieste and his consistorie we mighte yeat haue loked withe the Iues for Messias to come and as it was no reason that in the controuersie betwene the saide highe priestes and the Apostles whether they had put Christe iustlie or vniustlie to death they shoulde be them selues the iudges who were not onelie accessaries but the principall partes to the murther so must we nowe with the Apostles make the scripture the iudge of oure controuersies and the pope by all reason must be excluded as he that is the sinke of all the abhominations wherewith he that hath but halfe an eye maie see how shamefully the lawe of God is as it was by the Phariseis corrupted Youre similitude M. Nowell halteth and is not able Dorman therefore to go so far as it should For the better declaration whereof it is to be knowen that as sone as Iohn the Baptist Matth. 11. began to preache the Synagoge which had no promise to continue for euer began to languishe and so was at the length weakened that after Christes deathe it came to nothing Christe hauing then established a newe church and made his Apostles the doctours and iudges thereof and Peter the gouernour of all Now see I praye you how this similitude of youres holdeth The Apostles being the true church of Christe referred not their controuersies to the Phariseis which perteined not to the church yea were enemies and persecutours thereof but referred the same to the scriptures and iudged by the scriptures them selues ergo the church of Christe that is nowe maye not be the iudge of controuersies but we must refer the same to the scriptures I denie that consequent M. Nowell You proue it because the Apostles did not referre their controuersies to the high priestes and Phariseis I graunte you for their priestehode and auctoritie was expired When you shal be hable to proue vs Phariseis and your selues the true churche then maie you by this similitude reason that as the Apostles referred not the iudgement of the meaning of the scriptures to the Phariseis which were not the church nor of the church so you will not being the church refer the matter to vs but iudge of the scripture your selues as the Apostles The Apostles being the true churche of Christe iudged of the scriptures did In the meane season as the Apostles alleaged for thē selues the scripture and saied it made for thē wherein they gaue iudgement of the scripture so foloweth it that Christes church which is now the same that was then iudgeth in al controuersies which is the right and true sense Neither can it serue you to saie to the contrarie as you doe sclaunderouslie that the worde of God hauing bene moste shamefully by vs corrupted as he that hath but halfe an eye maie well see it is no reason being parties that we shoulde be iudges therein Seing that thus might the Phariseis haue saide euen of the Apostles them selues and laied to their charges partialitie because they were Christes scholers and disciples and so parties to the cause whiche they mainteined and also for that you haue not as yeat proued nor euer shal be hable to proue that Christes church hath euer erred in the faith or the heade thereof at anie time deliuered to the church any tradition or erroniouse opinion whereby the worde of God hath bene corrupted Which assertion of youres being moste directly against the scriptures bearing witnes so manifestly Math. 14. 16. Ioan. 14. alibi of the continuance of the churche incorrupted so often auouched by you and being the only fundation of this plea of youres that we be the Phariseis and you Christes true Apostles me thinketh you should haue done well once in so often affirming it to haue proued by one sentence of scripture or some approued auctor and not facingly to saye that he that hathe but halfe an eye maie see that it is so or elles till you coulde haue proued it it had bene more for your honestie to haue absteined from suche vnmercifull and vnchristianlike demeanure as you vse towardes bothe the church of Christe and the head thereof Where you saye that I will haue the scripture reiected there you reporte vntrulie of me This I saie that scripture not thorough anie imperfection or insufficiencie that is in it but onelie by occasiō of stubborne wrangling and contentiouse natures who neuer will giue ouer the opinion that they haue once conceiued euerie one being at apoint to receiue no other interpretation thereof thē to them shal seme good is not hable to ende and determine al cōtrouersies moued vpō the lettre thereof and that therfore euen as in the lawes of the realme whiche were to decide all controuersies sufficient so that the lawe being broughte euerie man woulde furthewithe yealde to it because they will not there be iudges by the prince appointed to cut of all altercations and to preserue the realme in quiet who when the councellours bothe of the one parte and the other haue contentiouslie disputed the matter eache of them affirming that the lawe is on his side shall by opening the meaning thereof ende the strife So is it not to be thought but that God forseing the innumerable sectes of heretikes that shoulde trouble his churche of whome there shoulde be no one no not of them that directlie blush not to teache Suencfeldius that there ought to be no scripture at all that woulde not colourablie defende the same by scripture it is not I saie to be
also because how true they are I had rather make the worlde iudge then my selfe I esteme not and therefore I passe ouer in silence Whereas yow liken me to Iudas for that yow saie I haue forsaken my maister Christe in hope of worldly gaine all though partly the condition and state of my life that I nowe leade will answere for me in that respecte yeat thus muche I maie saie beside that when I left youre pestilent and perniciouse opiniōs being of age betwene fiftene and sixtene it is not likely that I cast anie great eye after worldly gaine If I had I would belike hauing left my house and the hope of so good a felowship in so famouse a colleage as the new colleage in Oxford is knowen to be for my cōscience sake in king Edwardes daies haue ben afterward when the time serued better a greater prowler for liuinges thē I was the greatest and only liuing that I had or desired to haue being a felowshippe in Allsollen colleage Or if fortune had not fauoured me then if worldlie gaine had bene so muche in mine eye I woulde in this time haue putt my selfe forwarde when I sawe some of mine owne fellowes as meane as I called to be Chauncelours to bishoppes other some to be Archedeacons manie to greate and riche benefices and not contrariewise haue abandoned all and sought strange countries thinking there to finde worldlye gaine As for D. Harding allthough he be able to saie muche more for him selfe yet this maie I saie because it is manifest that in refusing to ioyne with yowe in youre heresies he lost as good promotions as yow haue anie and was a man coulde he haue framed his conscience to your procedinges like to haue had as good parte of worldly gaine as yow or a better man then yowe either But of this lewde lye I can saie no more but A lye 70. transeat cum coeteris Nowe to the seconde point in whiche yow procede thus Swenckfield saieth M. Dorman doth saie we must haue no Nowell fo 84. a. 6 scripture c. The Huguenotes and heretikes saie we muste haue no pope of Rome to be heade of Christes vniuersall churche Lo Sir yow see a greate likenes betwene them c. No greate likenesse indede M. Nowell as yowe haue Dorman handled the matter But if yowe had trulie and whollie rehersed my wordes and added the cause whiche the Swenckfeldian bringeth for his opinion because God can M. Nowell cutteth away the chiefe parte off my wordes teache vs without withe the reason that yowe alleage why we ought to haue no heade of the churche because God is the heade him selfe and can rule it without any other then yff yow had cried Lo Sir you see a greate likenesse betwene them other men had bene like to haue soothed that in good earnest whiche nowe yowe vtter so pleasantly in sporte As yowe cutt of here the two reasons in whiche bothe the Swenckfeldians and yow agree they to banishe awaie the scripture and yow to ouerthrowe the heade of the churche so to make the conference the more vnlike yowe chaunge my wordes by casting in of the name of the pope of Rome whome I name not here but intreate onelie in generall wordes of one heade that ought to be in christes churche The nexte pointe wherein I compare yowe withe the A. 10. Swenckfeldians is that as they reiecte the scriptures sainge they are but dead lettres so doe yowe the pope beinge the heade of the churche saing that he is but a sinfull man as other are and therefore as vnmete being but a sinfull man to gouerne the whole churche as is the scripture whiche they call deade lettres and to be accounted emongest other creatures to signifie to vs the will and pleasure of oure Lorde God Thus haue I shewed the similitude why doe yowe skornefully mocke at it and shewe not rather the dissimilitude Finally I compare yowe withe the Swenckfeldians because A. 16. as they barre God of suche externall meanes as it hathe pleased him teache to vs by that is the scripture so doe you of suche externall gouernour as it pleaseth him to gouerne his churche by that is one generall heade to gouerne the whole Thus I reasoned and thus yow doe Against the whiche yowe haue nothing to saie but to singe youre olde song often saide but neuer proued that it belongeth to B. 8. onelie Christe to gouerue his churche and that it is impossible for one only man to doe it and so conclude with a fit of railing against the pope and there an ende Whereas M. Dorman procedeth saing that we tell Christe that Nowell fo 85. a. 7. he is of age and able to doe it him selfe and that therfore there is no remedie but he must nedes come downe and giue answere to all oure wise demaundes in his owne person I trust that all men do knowe that M. Dorman did knowe that he lied lewdely when he did write this I lied not M. Nowell For allthough yow saye not so Dorman muche in wordes youre dedes speake as much all together seing that yow alowe vs not one suche heade as maie by his auctoritie ende and determine all controuersies rising in the church without the which either the churche must from time to time be miserably shaken with schismes whiche I thinke you meane not either Christe come downe and giue answere in his owne person whiche is the thing that yow be offendid with me for saing of you vpon good and iust cause as you see Hauing nowe as yow thinke well purged youre parte yow will matche vs withe Swenckfield and therfore you saye And M. Dorman and all the aduersaries to the truth maie be ashamed Nowell a. 30. b. 3. to charge vs as not alowing Christe meanes to worcke his spirituall grace by but vexing him by calling for his corporal presence whereas they them selues as those that thinke he can doe nothing excepte he be corporall present woulde turmoyle him euery houre and minute also from place to place and would imprison him allso in narowe and streight roumes passing little ease in the tower of London manifolde If you alowe him suche meanes as yow speake of why Dorman make you so muche adoe about this that he can rule his churche alone that he nedeth no other cet It is vntruly and blasphemously saide of you that we woulde turmoile Christe euery houre and minute which you meane of his presence in the blessed sacrament from place to place that that pretiouse body of his being reserued for the benefite of Christian men is imprisoned We abhorre suche grosse and locall mutation as muche as yow We saye withe Chrisostome O miraculum O dei benignitatem qui cum patre sursum sedet in illo ipso temporis articulo omnium manibus pertractatur Lib. 3. de Sacerdotio O miracle o the benignitie of God which when he sitteth aboue
onely but plaine contrary expositions brought farewell and will rather here God speaking then turne oure selues to these beggarly elementes and put oure saluation in thē VVe must not be cunning in the lawe and the scriptures but be taught of God The labour is vaine whiche is bestowed vpon the scriptures For the scripture is a creature and a certeine weake element Thus saieth Hosius Your Apologie goeth farder and vpon these wordes triumpheth ouer Hosius comparing him to Montanus and Marcion the heretikes Is this but to burden him withe affinitie M. Nowell Fy for shame how long wil yow halte downe right Maye yow not nowe be ashamed if shame there remaine anie in yow to saye that the author of the Apologie saing this of Hosius beareth witnesse to the truthe I haue hearde of certeine lewde men in oure countrie who agreing emongest them selues to name eache thing by a contrarie name haue framed a newe Englishe speache wherein they haue bene able so to vtter their mindes as beside their owne companions no other shoulde vnderstande them Except you be of this brotherhode I vnderstande not youre Englishe to make anie other sense of it then a plaine lye Whereas I call Hosius one of the greatest states of Christendome for learning and vertue yow without all occasion make an impertinent discourse of Cardinalles of their hattes of their moiles and that forsothe because you thinke it yow saye neither vnpleasant nor vnproffitable Iff fol. 92. 25. a. yow like a merie man studie to write pleasant thinges and if occasion be not offred will take it youre selfe rather then that suche pleasant matter shoulde perishe and be lost I neither couet to comende and make salable to the worlde my doinges by suche toyes and of all other thinke it moste vnmete for men of oure profession especially one of your yeares and calling to trouble the reader with suche triffles If this wandring discourse of youres had had anie proffit ioyned with the pleasantnes yeat is not euerie proffitable thing to be handled in euery place Vnlesse yow thinke M. Nowell to vse youre owne wordes that yow maie mingle in lente vnguentum thinges moste impertinent together And therefore I passe ouer this as wide from the matter the whole effect thereof being nothing elles but that the pope called the persons and vicaries of the parishes in Rome to be Cardinalles a greate matter forsothe and worthy to be discoursed of at large and therfore M. Nowell or elles because he knewe not how to make his boke growe to the biggnesse that it is of hathe about that onely matter bestowed all most three whole leaues For his learning yow make Hosius no bodie as he that fo 92. b. 5. hauing first borowed the matter of his bokes oute of other was not hable neither without helpe to put it in good ordre together Whiche you iudge probably you thinke by the stile and poeticall phrases vnmeete for Hosius age and vocation Here first the Apologie and yow agree not M. Nowell The Apologie and M. Nowell agree not about Hosius learning For the Apologie sayeth of him certè homo disertus non indoctus acerrimus ac fortissimus propugnator eius causae truly an eloquent man not vnlearned and an earnest and moste strong defendour of that cause If he borowed and stolle all the learning and reasons that are in his bookes how appeareth it that he is not vnlearned If he hired clerckes and stilewrightes as this cunning lyewrighte saieth he did to pen it where is his eloquence The Apologie iudged the stile poeticall phrases or verses notwithstanding that his bokes shoulde be of his owne penning otherwise there was no cause to call him eloquent And surelie who so euer he be that penned the Apologie if the matter came to be tried by the countrie who were best able of yow two to iudge in these matters yow were like to haue the worse His vertue you woulde drowne with polonishe pottes fo 93. 14. 2 and bring for youre witnes as honest a man as youre selfe Iacobus Andreae his knowen aduersarie Whereas the contrarie is so well knowen in Polonia that the greatest faulte that some finde with him is that he will neither for anie mannes pleasure quaffe to other neither answere anie other quaffing to him Whiche league of Christian sobrietie Martinus Cromerus and he making together being then bothe canons of the same churche they haue so trulie kepte euer sence that they haue at the length obteined full quietnes from being troubled anie more in any companie withe suche sinfull ciuilitie And a sobrer man is there not in his diete emongest you all loke who is the sobrest then Cardinall Hosius is as a good and a learned man a countrie man of our owne liuing nearer to him thē Iacobus Andreae euen with him and at his owne table and obseruing diligently his trade of life twelue monethes together hathe being earnestly required vppon his certeine knowledge reported to me But let this passe as one of the ordinarie sclaunders of heretikes It is not the first time that Iacobus Andreae hathe deceiued you M. Nowell It was he that made the compilers of youre Apologie to tell that fowle lye of Hosius that afterwarde in the seconde edition they corrected You see therefore what cause there is to truste him in his reportes of Hosius And by the waye note that to speake trulye of a forrein◠false Polonishe papist is with M. Dorman accounted sedition Nowell b. 3. cet And I desire the reader once againe to note that M. Nowell Dorman will neuer make an ende of belieng me I call you not seditiouse for anye thing that you speake be it true or false A lye 78. against Hosius The wordes that I call seditiouse be cloked with the name of Christe of whome you make no mention speaking of Hosius The wordes that I call seditiouse and warne men to beware of are these Christe is heade of the churche therefore there nedeth no other As appeareth by the sentence that foloweth nexte VVhat other thing did their forefathers Chore Dathan and Abiron c. What meane you to saye here that yowe haue spoken trulye of Hosius in your Apologie If you spake trulie why did the same Apologie reuoke it in the second edition That the reason taken from the example of Chore fol. 94. a. Dathan and Abiron against the gouernement of Moises and Aaron is one with that whiche the protestants make againste the gouernement off one heade The 26. Chapitre TO THIS reason you begin firste to answere in the fol. 95. b. 5 seconde side of the 95. leafe the 4. lyne All that goeth before is impertinent to the reason and decked with the accustomed flowers of youre railing Rhetorike The obiection of Moyses and Aaron wherby you would proue that there were two high priestes at once c. is answered by me if it had pleased you to haue taken the paynes to
serueth well for youre purpose to giue vs the slippe and to wynde youre selfe from the matter To my demaunde what heretike was euer vanquished by the scriptures you saye I answere the Arrians Anabaptistes and all heretikes without Nowell fol. 101. a. 5 exception were vanquished and ouerthrowen by the scriptures and that if they were not vanquished by the scriptures they were not vanquished at all By youre answere it shoulde seme M. Nowell that either Dorman you vnderstande not my demaunde or you will not vnderstande it For when I speake of vanquishing of heretikes I meane of ouerthrowing and so coÌ„futing their heresies as that they maye with the worlde be brought vttrely oute of conceite and the memorye of them cleane abolisshed and extinguished as we see Arius heresie once more vniuersall then youres God be praised to be I meane not you maye be sure that the heretikes them selues shoulde confesse them selues to be ouercomen Againe when I aske how they were vanquished by the scriptures I vnderstande by the scriptures alone by the scriptures withoute a iudge who in this doubtefull contention where the Arrian bringeth scripture as well as the catholike as apparent as the catholike more plentifully then the catholike where no other place of scripture can by the catholike be brought to make the matter plaine by waye of conference but the aduersarie will be readie to alleage as euident for him maye giue sentence whether parte hathe better right who alleageth and conferreth the scriptures moste sincerely Thus did the councell of Nice ouerthrowe the heresie of Arrius although not so that he him selfe coulde be brought to acknowledge so muche yeat in suche wise that in processe of time the worlde giuing credite to so learned and generall a councell fell from his heresie and nowe there is not one fauourer thereof in the whole worlde that dare shewe his face Thus shoulde youre heresies and all other be ouerthrowen if we woulde either in suche thinges as the churche hath already determined folowe that sense of the scriptures that it hathe deliuered to vs either elles in thinges ambiguouse and not defined aske and folowe the iudgement therof For that you here cauil that the pope nor popish Nowell b. â— church can be coÌ„uenient and coÌ„petent iudges in controuersies no we risen for that they are bothe parties and parties accused therein no more then the Iuishe high prieste with his churche of Scribes and Phariseis were conuenient and competent iudges in the controuersies betwene them and Christes Apostles The absurditie of this comparison bothe I haue there where Dorman Cap. 12. fol. 164. before in like maner you made it sufficiently declared and the Arrians also might haue pleaded this plea againste the councell of Nice In the whiche the fathers assembled were as muche affected against Arrius heresie as the late councell of Trent or anye that can be holden is againste youres Yeat do not the histories mention that euer they were so impudent Touching the conference of Scriptures together I did so late Nowell b. 15. before at large intreate thereof that I nede not nowe to repeate the same againe As largely M. Nowell as you intreated thereof you saide Dorman neuer a worde howe this controuersie betwene the Arrians and the catholikes bothe alleaging scripture for their M. Nowell answereth not the force of my reason defence might be by onely scripture determined To pretende therfore that it is no nede to repeate that which you neuer touched it is a pretye figure to excuse silence in that wherein you are able to saye nothing Iff you feared you shoulde haue dwelled to longe in that matter you might haue eased that by cutting of manye impertinent discourses that bothe go before and folowe after in this booke off youres namely the nexte sentence that foloweth wherein you labour to proue youre selues to be no Arrians withe the whiche heresye neither I nor anye other doe charge yowe To procede whereas I aske howe it happeneth that the Caluinistes and the Lutherans agree not by conferring one place of scripture with an other to that you saye Nowell fol. 102. a. 23. This is M. Dormans vsage when he can saye nothing off the present case to entremingle foraigne matters thereby to auerte the readers minde from his principall cause remaining vnproued still The principall cause is that there muste be one visible Dorman heade in Christes church to appease controuersies and determine doubtes the heretike saieth it nedeth not the scripture by diligent conference beinge able to satisfie all men therein To this I replied how happeneth it then that the Caluinistes and Lutheranes agree not c Nowe lett all men iudge how truly yowe reprehende me for entremingling foraigne matters But let vs here youre answer to the question But how so euer Caluin and Luther agree in the exposition of Nowell these fewe wordes Hoc est corpus meum This is my bodie they agree bothe in this that the papistes expounde them falsely Who euer hearde a more absurde or folishe answere Or Dorman what answere rather is this to my question to tell vs that the Lutheranes and Caluinistes agree together against vs So did as the scriptures beare witnesse the phariseis and Sad duces so did Herode and Pilate agree against the pretiouse Lucae 23. bodie of Christ at the Crosse as yow doe against it at the altar S. Austen saieth of heretikes Dissentiunt inter se contra Lib. siue Homil. de ouibus vnitatem omnes consentiunt Emongest them selues they are at variaunce against vnitie they all agree My selfe also in the nexte sentence folowing confesse as muche that allthough heretikes in some point dissent yeat they all ioyne and agree in one cancred hatred against the churche What letteth by this meanes why yow shoulde not easelie reconcile together all that huge rable of heretikes mentioned in the table of late set furthe by M. Stapleton who hauing one common father with yowe allthough in manie pointes dissenting agree yeat all with yow against vs But what is this I saie to the purpose Answere if you be hable if scripture can alone ende all controuersies howe happeneth it that the Lutheranes and Caluinistes ende not theire strife thereby whiche continueth notwithstanding their agreing against vs It foloweth For to vse the places by M. Dorman noted out of Hosius he Nowell A. 26. nor all papistes with him shall neuer be hable to showe cause why these wordes Ego sum viâ—is vera I am the true vine do not proue aswell a transsubstantiation as Hoc est corpus meum This is my bodie What this For shoulde perteine to the answering off Dorman my question I see not this I see well it confirmeth strongly my saing that by scripture alone all controuersies can not be iudged For as Caluin bringeth for his opinion this place so I trust yow are not ignorant that Luther had also his places to alleage
addeth a cause whiche is Nowell fol. 107. a 10. the pyth of the matter saing thus Super illam petram aedificatem ecclesiam scio I knowe that vpon that rocke Peters chaire the churche is builded which is the cause why S. Hierome ioyned with Damasus will he saye Will you see what a perilouse brained man M. Nowell is Dorman He hathe readen my answere allready and can tell what it shall be before I vtter it the seconde time But you must giue him leaue sometimes to scoure his Rhetorike lest it wax rustye and therfore here vpon a brauery he setteth a lusty countenance vpon the matter and that which he knoweth can not be passed ouer in silence because it hathe bene moued allready he will so bring furthe the seconde time as though suche a pore catholike as I am had not had suche an obiection in store without I had first receiued it by his liberalitie euen as it were in the waye of all moise Yeat this I can not but mislike that as sone as he had giuen it it semeth that he wished that he had kepte it in his purse still for it foloweth But he maye be ashamed had he anie shame at all thus shamefully Nowell 14. by a false Parenthesis to intremingle these wordes Peters chaire in this sentence of S. Hierome and so to falsifie it as though S. Hierome had saide or ment in this place that the popes chaire is the rocke whereon the church is builded Well these be but wordes M. Nowell how proue yow Dorman that this is a false Parenthesis that S. Hierome ment not that the popes chaire as it is S. Peters chaire is the rocke whereō the churche is builded You re reasons to proue it folowe after that you haue charged me withe mangling of the sentence of S. Hierome in this wise For he did see that S. Hierome admonishing Damasus of humilitie Nowell b. 20. and withall professing him selfe to folowe no chiefe or heade but Christe not excepting Damasus case but rather affirming him not to be primum the chiefe maketh cleerely with vs who in this controuersie of the popes vsurped supremacy saie the same c. furthermore he did see that the wordes of S. Hierome folowing vpon this rocke I knowe the churche to be builded might and ought to be referred to Christe mentioned fol. 108. a. 1. by S. Hierome so nere before and by Petre confessed to be that rocke whereon the churche is builded and therefore M. Dorman left out of S. Hieromes sentence the mention of Christe that he might moste falsely and blasphemously refer the rocke to Peters chaire as though Peters rotten chaire or ruinouse Rome were the rocke whereon the churche of oure Sauioure Christe is builded You re proufes that this Parenthesis is false conteined Dorman in these wordes are two First because Hierome professed him selfe to folowe no chiefe or heade but Christe not excepting Damasus nexte because these wordes Vpon this rocke I knowe the churche to be builded ought to be referred to Christe c. as before To the firste I answere that you haue M. Nowell falsifieth S. Hierome in translating not delt honestlie and sincerely in translating the wordes nullum primum no chiefe or heade as though S. Hierome had bene of that opinion that he woulde professe him selfe to folow no other heade in earthe vnder Christe whiche if it had bene so howe agreeth this with youre owne He is contrary to him selfe wordes in this place that Damasus was S. Hieromes owne bishoppe If he were his bishop he was his chiefe or heade If he were his heade you will not I trust make him to mende youre owne cause a rebelliouse membre One of these two will folowe that either S. Hierome if youre translation were true condemneth all heades in earthe but onelye Christe or that he will obeye them as far as he list him selfe Is not this sincere handling trowe you of the fathers writinges Is not this wholesom doctrine that you woulde make them to be patrones of But I praie you that translate this worde nullum primum so diuersly three maner of waies in little more then the cōpasse of one leafe first interpreting it no chiefe or heade fol. 107. b. 5. lyne then in the same side 15. no chiefe heade Last of all fol. 108. b. 21. no heade tel vs when you write nexte to whiche of these interpretations you will stande For the second interpretation a man might graunte to you and without preiudice to vs or gaine to you For it is true in dede that in respecte of Christ there is no absolute chiefe heade but he the pope is but chiefe and supreme heade nexte vnder Christe Although this were not in this place the meaning of S. Hierome but only to signifie that nexte after Christe he ioyned him selfe to Peters chaire and that he folowed nullum primum nisi Christum none first but Christ as muche to saie as Christ first and Damasus of all other next after Youre nexte proufe that the worde rocke shoulde be referred to Christe and not to Peters chaire because Christe is mentioned so nere before and by Petre confessed to be that rocke whereon the churche is builded leaneth to a verie fickle and weake grounde and maketh me to thinke that at the leaste you nodded M. Nowell if you slepte not downe right when you wrote this For if you take the boke waking into youre hande once againe you shall I dare M. Nowell ouer throwen by his owne reason assure you finde that the worde Peters chaire is nearer to the worde rocke then is Christe so that by youre owne argument and reason it foloweth that the worde rocke shoulde be referred to Peters chaire placed so neare before Whereas you saye that Petre confessed Christe to be that rocke whereon the churche is builded where hathe Petre those wordes Note the place in youre nexte writing elles will it be thought that you make and coine scripture at your pleasure We denye not notwithstanding but that Christe is the rocke whereon the churche is builded although in Sainte Petre those words be not so to be found Yeat foloweth it not that therefore Peters chaire or Petre for bothe is here taken for one is not also the rocke whereon it is builded For Christe is Fundamentum primum maximum the chiefe and greatest fundation as witnesseth S. Augustine reconciling together these places of the scripture no man can In psalm 86. 1. Cor 3. Ephes 2. laye an other fundation then that which is layed which is Christe Iesus and this Builded vpon the fundation of the Apostles and prophetes and Petre is also a foundation nexte after Christe As to make the matter plaine by example if a man woulde builde a house vpon a rocke that rocke were the How Christ is the rocke and howe Peter chiefe and principall foundation for it hathe soliditie and strength of it selfe not of
of Rome as Erasmus hathe noted yet he knowing or some man warning him that the house withoute the whiche the paschall lambe maye not be eaten the arke c. by all doctours is interprete to be the one vniuersall church of Christe and by none to be the churche of Rome therefore like a wise man or elles a false fox he let that folowing alone also as he cut of Christe the heade going and ioyned nexte before and so he hathe tolde you a tale bothe withoute heade and tayle thereby to proue the pope who is Antichrist to be the heade of Christes churche Is not this M. Nowell more then intollerable impudencie Dorman to charge me with fraude for the leauing out of that sentence then which there is none either in the workes of S. Hierome him selfe or anie of the other learned doctours that more maketh for the dignitye of the see of Rome for the omitting whereof in my boke I deserued rather to be noted at the catholikes handes of ouermuche simplicitye then at youres of fraude and sutteltye But howe truly here let the place itselfe iudge Omitting Erasmus whose iudgement nowe you condemne which yeat in me might haue bene counted some pointe of leuitie if I had euer praised him as you did before to be no vnskillfull or negligent viewer of the olde fathers writinges I will come to the place it selfe whiche I doubte not but by construing for I truste although you care not muche for the rules of the churche you owe yeat for olde acquaintaunce youre reuerence to the rules of Grammer to make bothe you and other men to vnderstād also how much this place maketh for me and howe little cause I had to suppresse it and howe muche yet lesse you had to make anye mention of it Saint Hieromes wordes therefore concerning this matter are these Ego nullum primum nisi Christum sequens beatit udini tuae id est cathedrae Petri communione consocior Super illam petram aedificatam ecclesiam scio Quicunque extra hanc domum agnum comederit prophanus est Nowe let vs construe M. Nowell Ego I sequens folowing nullum primum none first nisi Christum but Christ cōsocior am ioyned communione in communion beatitudini tuae to thy holynesse id est that is to saie cathedrae Petri to the chaire of Petre. Super illā petrā vpō that rocke what rocke M. Nowel but the same chaire of Peter to the whiche he professed him selfe to be ioyned in communion going nexte before these wordes scio I knowe ecclesiam the churche aedificatam to be builded Quicunque who so euer comederit shall eate agnum the lambe extra hanc domú out of this house prophanus est is prophane Now these wordes being truly by me thus construed euerye man learned and vnlearned maye see that S. Hierome by the house whiche he here mentioneth ment Christes vniuersall churche but builded Super illam petram vpon that rocke whiche rocke in the wordes nexte before he called Petres chaire to saie Petres auctoritie If you can construe them otherwise and make them to haue any other relation then this and proue it by the rulers of Gramer you maye vaunt that you haue showed vs a scholemasters tricke that neuer was harde of yeat But I am halfe in dispare that you shall euer be able seing that youre frinde Erasmus as good a Grammarian as you and as euill in a maner affected to the See of Rome as appeareth in diuerse places by his notes and censures coulde finde no suche shifte and therefore was faine as you muste at the length to confesse the truthe that S. Hierome was of the minde that all churches shoulde be subiecte to the churche of Rome or at the least no strangers from it Nowe whereas you saye that this house that S. Hierome mentioneth is of none interprete to be the churche of Rome what were that to oure purpose if it were so seing it is interprete of the vniuersall churche whiche is of all the auncient fathers acknowledged to be builded vpon Peters chaire as S. Hierome saieth here and as hathe bene declared before S. Cyprian who calleth the churche of Rome for that cause catholicae fidei Lib. 4. epist 8. radicem matricem the rocke and mother churche of the catholike churche Yeat lacke there not also fathers that in a sense that is as in the churche of Rome all other churches are conteined call it also by the name of the catholike churche As in effect S. Ambrose did when he called Damasus the pope ruler of the whole church which he coulde by no meanes be but as he was bishop of Rome Thus In commēt in cap. 3. 1. Tim. muche maie serue for my purgation that I haue not delt fraudulently in leauing out this parte of S. Hieromes sentence Nowe let vs procede Yow make much adoe about Vitalis and Meletius and saie that I saie vntrulie that S. Hierome saieth he knoweth not Nowell fo 111. a. 1. them because they were aduersaries to the seate of Rome the cause being because they were aduersaries to the true doctrine of the moste blessed Trinitie whiche Damasus did defende I reporte me to the learned whether I had cause to saie Dorman so or no not because of these wordes who so euer gathereth not with the scattreth alone which might perhappes be trulie spoken to anie other catholike bishop but because of the circumstances that go before ioyned to these as the consulting of Petres chaire the ioyning of him selfe thereto in communion To the whiche because they did not ioyne them selues as he did he refused them If yow had spoken no more vntrulie then I yowe woulde not to colour the matter the better haue imagined that emongest other causes why S. Hierome kepte not these schismatikes companie one was because they were foriners and not his owne bishoppes an other for that they were of a strange language Ah M. Nowell did yow nodde here that yowe coulde not see that S. Hierome affirmeth that the folowed the Aegiptian confessors the bishop of Romes felowe bishoppes Were not they as muche foriners to him as were Vitalis and Meletius was not their language as strange Yeat yow vpon this desire the reader to note that S. Hierome woulde B. 25. not knowe Vitalis and Meletius because they were foriners not his owne bishoppes c. And so make a comparison betwene youre refusall of the pope and S. Hieromes refusall of these schismatikes laing for a grounde without anye proufe that the pope is a foriner and hathe nothing to doe withe yow Of the place of S. Austen taken out of the 110. question of his questions vpon the olde and newe testament The 29. chapiter HERE M. Nowell vpon the censure of Erasmus of this worcke of S. Austens maketh this shorte but sharpe conclusion against me So that it were to muche impudency for Nowell fo 112. a. 30. Dorman anie man but only M.
one and therein resteth the strength and force of my exāple I make no comparison betwene all kingdomes of the worlde whiche be manie and all churches which are but one as you doe here deceauing your selfe and other toe For if I shoulde so haue done then had not the comparison bene good Nowe if it were as true that God had ordeined all the kingdomes of the worlde to make one kingdome and not manie as he hath all the churches to be one and not manie then if you denied to all these kingdomes ioyned in one a visible king to be aboue all the rest and to gouerne the whole because god is the Monarche and ruler of all as you doe to the vniuersall churche for the same cause I woulde saie that you offendid as muche therein not alowing to all these kingdomes being but one one heade and chiefe gouernour as you shoulde doe if you woulde graunte to particuler kingdomes no particuler king the reason being as greate why the whole shoulde haue one ruler ouer it as why anie particuler membre shoulde But nowe I can not so saye because God hath appointed no suche ordre in the worlde as he hath in his kingdome the churche and therfore the questions be not like From this you runne as one that feared to tarie to long to gesse what we woulde saie if the time serued vs and here on Gods name you tel vs a long tale of the popes rule ouer all the worlde in temporalities and of king Iohn as muche to the purpose as if you had tolde vs of Robin hood and therfore I passe it ouer with youre other reasons that folowe fo 118. b. made to boulster vp the rotten reason of youre Apologie because they haue bene so often answered by showing the difference betwene the two states of the worlde and the churche The answere to the conclusion The 32. chapiter NOWE foloweth M. Nowelles conclusion wherein drawing nere to the ende and knowing howe weakely the matter hathe bene handled by him in the whole processe of his booke before he thinketh by a certeine lusty brauery of wordes to make amendes and so to beare awaye the garlande But nowe let vs here howe he bestirreth him Thus I trust good Readers you see the insufficiencie or more Nowell fo 119. a. 7. truly the lewdnesse of M. Dormans prouffes of the necessitie of one only heade ouer Christes whole church here in earthe you see where he saieth he hathe sufficiētly proued it to be Christes pleasure that there shoulde be suche an one heade that he hathe not nor coulde not for if he coulde he woulde alleage out of the newe testament where Christes will and pleasure is written and declared moste largely and manifestly as muche as one worde foūding to that purpose so farre of is it that it is as he saieth sufficiētly proued Thus I trust you see good Readers howe M. Nowell Dorman hauing begonne with a lye in the verie title of his booke calling it a Reproufe of my boke which reproueth but only 15. leaues hathe continued and nowe endeth the same in such wise as the middle and ende maye appeare in all mennes iudgement to answere to the beginning Yow see where he saieth that I haue not sufficiently proued it to be Christes pleasure that there shoulde be one heade in his steede in the whole churche because I alleaged no testimonie oute of the newe testament that in restreining my prouffes to the only newe testament and calling the testimonies brought out of the olde lawe as he dothe hereafter olde shadowes while he reproueth my prouffes for this cause he semeth not to be farre from the heresie of the Manichees who condemned the olde testament It was not M. Nowell because I coulde not that I alleaged no proufe out of the newe testament But the cause if you will nedes knowe it was for this that I thought it best to vse suche testimonies as consisting in facte and hauing bene alreadye put in execution you shoulde be lesse able to cauill against especially making my counte that the appointing of one chiefe prieste in the olde lawe being for the benefite of Goddes people you woulde easely admitte that Christe woulde be as beneficiall to his churche in the newe lawe Otherwise I coulde haue brought to you oute of the ghospell of S. Matthewe the wordes of oure Sauiour Matth. 16. to S. Petre where he vsing these wordes And I tell the that thow arte Petre and vpon this rocke I will builde my churche and againe what so euer thow shalt binde vpon earthe shall be bounde in heauen c. made Peter as Chrisostom witnesseth Shepeherd of the churche heade of the churche ruler ouer the whole Homi. 55. lu Matth. worlde I coulde haue alleaged lhe place of S. Iohn where Christe committing to Peter the charge of all his flocke Ioan. vlt. excepting none made by that meanes one ruler of the whole Homil. in cap. Ioan. vlt. and committed curam orbis terrarum the charge of the vniuersall worlde to Peter as saieth the same Chrisostome These places coulde I haue alleaged and other also had it not bene to auoide wrangling and for that that I persuaded my selfe that this example takē from the gouernement of Goddes people the Iues shoulde be to all indifferent mē sufficient enough to confirme my purpose as til M. Nowell confute it it is Yow see that schismes and controuersies by S. Cyprians iudgement Nowell and S. Augustins with 217. bishoppes moe assembled in the African councell with him and by good reason and experience allso maye be beste quieted in the countries where they arise You see that neither S. Cyprian neither S. Augustine Dorman neither the 217. bishoppes emongest whome M. Nowell before nombred Orosius being no bishoppe but a prieste onely and Prosper a bishop of Rhegium in Italie and therefore not like to be at anye councell in Africa neither yeat reason or experience whiche teache the contrarye doe saye Supra cap. 11. that schismes and controuersies maye be best quieted and decided in the countries where they arise That which they saye is ment of criminall causes not of schismes about doctrine as those wordes of S. Cyprian conteining the reason why he woulde haue suche causes hearde in the countries where they happen being these but ought there to make answere to their causes where they maye haue accusers and witnesses of their crimes doe well declare And thus you see that this is a manifold lye Yow see that it becommeth man vnhable well to gouerne a Nowell verie little thinge to humble him selfe and to yealde vp the honour and glory of gouerning the whole worlde and churche to God c. You see by the example of Peter refusing of humilitie Dorman the seruice that Christ offred to him in wasshing his feete Ioan 13. that true humilitye is to doe that whiche Christe biddeth to be done Yow see withall M. Nowells honestie
that to deceiue the simple vseth here these wordes Yealde vp the honour and glorie of gouerning the whole world and church to god as though any man so claimed the gouernement of the churche as that he woulde displace Christe thereof Also you see that in this treatie hetherto as M. Dorman hathe Nowell not one worde out of the newe testament so hath he alleaged but only two textes out of the olde testament one oute of Deuteron cap. 17. c. an other of Numeri 16. which bothe make directly against him c. You see and knowe I doubte not that one texte of holye Dorman scripture is as good as a hundred You see that M. Nowell goeth guilefully aboute to abuse the simple by this terme nation as thoughe because the Iues whiche were but one nation had their chiefe prieste and high bishoppe therefore there shoulde folowe thereof naught elles but that euerye nation countrye diocesse or churche shoulde haue also their chiefe bishoppe withoute anye one heade ouer the whole whereas the Iues althoughe they were but one nation were yeat the chosen people and churche of God and emongest diuerse heades of seuerall tribues there was ouer all those heades one chiefe heade You haue seene that of S. Cyprians applieng of this texte to inferiour magistrates can be gathered no necessary argument that it maie not be otherwise applyed that is to the higher You haue seene as many as haue readen my first booke fol. 33. 34. 35. that Moises was a prieste that yeat there foloweth no absurditie of being two high priestes at once because as S. Augustine Lu quaest super Leuitic lib. 3. cap. 23. saieth they were bothe high priestes in diuerse respectes the one in commaunding to be done the other in executing thinges commaunded And withall you see that we are here by M. Nowell vntruly burdened of disobedience to oure Souereigne as not acknowledging suche auctoritye in the same ouer spirituall matters as was in Moises and Aaron VVherefore you maye well vnderstande that were it either Nowell proffitable or necessary c to haue such an one heade God woulde haue certified vs of a thing so proffitable and necessarie more plainely and exprossely then by two olde shadowes of the Iuishe churche which doe teache vs also the contrary God hath certified vs by building his church vpon one Dorman by making one generall pastour ouer all the rest that his Matth 16. Ioan. vlt. pleasure was to appointe this maner of gouernement in his churche But what meane yow to finde faulte with the testimonies of the olde testament calling them shadowes and to demaunde other of the newe hauing brought for youre opinion not so muche as one piece of a sentence out of either the olde testament or the newe Yow see howe blindely he going aboute to proue that there Nowell fo 120. a. 1 ought to be one onelye heade ouer all the church bringeth in for proufe thereof the regiment of seuerall countries kingdomes cities c. by seuerall princes seuerall magistrates and heades whiche maketh moste directly with vs that seuerall churches should in likewise haue their seuerall heades Yow see that oure question being whether the catholike Dorman churche of Christe whiche is but one ought to be ruled by one heade or manie M. Nowell here like the blinde bayard that he speakethe of saieth that my example proueth for them that it ought to be ruled by manye because many kingdomes haue many kinges wherein yow see that diuiding the church which is but one he goeth against the faithe of the churche Yow see that he dissembleth my reason which is that as a kingdom because it is one is best ruled by one heade so the church which is but one is best ruled by one heade Yow see that to this reason hetherto he neuer answered Yow see how often S. Cyprian is by him alleaged for the pope Nowell of Rome his supremacy in those places where he speaketh of Rogatian and of him selfe being bothe bishoppes c. Yow see howe the places of S. Cyprian and S. Hierom Dormna expressely mainteining the superioritie of one aboue the rest in euerye diocesse with the cause added for the auoiding of schismes brought by me to proue by more forcible reason the necessitie of one heade ouer the whole M. Nowell wresteth to the directe prouing of the B. of Rome his supremacy wherof in that place as it was not my purpose to intreate so if I had I had done preposterously and confounded my appointed ordre of writing Yow see howe the place of S. Basile brought to declare the maner off heretikes in contemning the auctoritie of their bishoppes he laieth to my charge vntruly to haue bene brought as spoken of the pope of Rome Yow see that the comparison made betwene Nouatus and oure protestantes of England holdeth in this that either of them laboureth to withdrawe the subiectes from their laufull obedience Yow haue heard good Readers the sory melodie of M. Nowelles harpe whereupon twanging on a false string he made a shamefull lye in saing that Vrsitius and Valens offred vp their recantation as well to Athanasius as to Iulius the pope Yow see that he hath oftentimes beelied S. Cyprian and S. Hierome feining them to make all bishoppes equall in auctoritie and no one to be aboue the other Yowe see his owne inconstancie and disagrement withe him selfe one while affirming all bishoppes to be equall and none to be aboue the other an other while denieng and making chiefe prelates in euerie prouince yow see him reiecting pope Leo as witnesse in his owne cause and bringing in the African to esbeare witnesse to them selues Yow see to deface pope Leo howe shamefully he sclaundreth Zosimus of whome the whole Africane councell wrote so reuerently Yow see howe he burdeneth without all maner of proufe Celestinus of whome Prosper writeth so honorably with other his successours to haue forged a greate many of the epistles nowe abrode in the names of Clement Anacletus c. yowe see howe he spareth no iniuriouse wordes to Leo calling him theefe noting him of ambition whome the councell of Calcedon called thrise blessed and God honoured withe miracles Yow see that he chalengeth vntrulie the copies of Leo to be contrarye one to an other Yow see that he is a plaine makebate and to mende his cause by setting the doctours at variance betwene them selues how he heweth mangleth and cutteth awaie from the auctors that he alleageth wordes yea sentences to serue his purpose You see in defence of schismes howe he laboureth to finde vnquietnesse emongest the Apostles and disciples of Christe you see that to deface vnitie as he taketh it from the Apostles so he attributeth it to the Phariseis and enemies of Christe You see for lacke of weightier matter he chargeth vs with the disputable opinions of scholemen and logiciners with diuersitie of apparell of diete and meates which maners as