and fiue and twenti Singers Stapleton All this proueth that your clergy of Laie Craftesmen and Younge Scholers hauing only Ministres and deacons is farre vnlike to the clergy of the primitiue Church who had so many degrees beside of holy Orders It proueth not that All these did at All Times Receiue with the Bishop And for proufe hereof you bringe not one worde but thus you Conclude M. Iewell Iewell Hereby we maye see that Chrysostome being at Antioche in so populous a Citie although he had none of the laye people with him yet coulde not be vtterly lefte alone Stapleton This is loe M. Iewelles Conclusion and this is his argument Ignatius a bishop of Antioche had a number of Priestes to waite vpon him Chrysostom when he was bishop in Constantinople had the like Cornelius bishop of Rome had so also Nazianzen complaineth of the great number of the clergy and Iustinian longe after Chrysostoms time restrained the nuÌ„ber of the clergy in Constantinople Ergo Chrysostome being no bishop but a Priest only at Antioche had in Antioche Alwaies a Number to Serue and Waite vpon him For thou must vnderstande gentle Reader when Chrysostom spake these wordes which we are nowe aboute The daily Sacrifice is offred in vaine we stande at the Aultar for nought There is not one that will receiue he spake those wordes in an homilie made to the people of Antioche where he toke the inferiour orders as Socrates and Nicephorus do write where he was made Reader deacon and priest He was then no bishop at all but only a Priest at Antioche Therefore all this number that M. Iewell hath hetherto proued is vtterly beside the purpose And that for ij causes First bicause all his allegations being of bishops of Rome and of Constantinople they make nothinge to the wordes of Chrysostom who was then but a Priest and that at Antioche Secondarely bicause al these allegations proueth a number to Waite and Attende vpon the bishop but they proue not a whit that such a number ought allwaies to Receiue with the bishop Nowe let vs see howe M. Iewell procedeth Iewell Nowe if we saie that some of these priestes deacons or other Communicated with the Bishop I tell them saieth M. Harding boldely and with a solemne countenaunce which must nedes make good proofe This is but a poore shifte and will not serue their turne Stapleton D. Harding did not only tell you so M. Iewell but he added also a reason wherefore To the which reason you haue not answered one worde but like a Hicke Scorner you thought to face out the mattter making your Reader beleue that it was only tolde with a bolde and solemne Countenaunce Nowe this Shifte M. Iewell is not only Poore but very Beggarly and starke False and such as you are neuer able to Proue To witte that Euery Simple Priest at Euery time that he saied Masse had a Number of other Priestes and deacons to communicat with him For vnlesse you proue this M. Iewell it will allwaies be but a Gheasse to saie Chrysostom had certaine priestes and deacons to communicat Yet you saie Iewell But if it be true it is riche enough if it agree with Chrysostomes owne meaning it is no shifte and therefore sufficiently serueth our purpose Stapleton Proue it to be true then it shall be ritche enough Proue it to agree with Chrysostoms meaning then it shall be no Shifte You procede and saie Iewell And bicause he sitteth so fast vpon the bare wordes and reposeth all his hope vpon Nemo if we list to cauil in like sorte StapletoÌ„ It is no cauilling to presse the Authors wordes and meaning as hath bene proued But to wrâ—st the Author to that which he neuer meant as M. Iewell hath done that is in dede to cauille Iewell VVe might soone finde warrant sufficient to answer this matter euen in the very plain wordes of Chrisostome For thus they lie Frustra assistimus Altari In vaine we stande at the Aultar VVe stande saieth he and not I stande and therfore includeth a number and not one alone He includeth in dede a number to stande at the Aultar but he includeth no number to receiue at the Aultar vnlesse M Iewell be of the opinion that they receiued standing Againe Chrysostom complaineth not only of him selfe and his owne flocke but of other priestes also and their flockes We stande we priestes do stande at the Aultar we offer the daily Sacrifice and yet Nullus qui communicetur There is not one that dothe communicat Iewell How be it our shiftes are not so poore We nede not to take holde of so small aduantages Stapleton It is a pointe of Rhetorike to make great Bragges when Matter fainteth But when M. Iewell hath all saied it will appeare that this Small Aduantage is the best holde he hath It foloweth Iewell It is prouided by the Canons of the Apostles that if any bishop or priest or Deacon or any other of the Quiere after Oblation is made doe not receiue onlesse he shewe some reasonable cause of his doing that he stande excommunicat The like lawe in the Churche of Rome was after renewed by Pope Anacletus StapletoÌ„ M. Iewell did well to expounde the Canon of the Apostles by the lawe of Anacletus For as the lawe of Anacletus speaketh expressely of bishops only and of their Masses so dothe Canon of the Apostles also if at lest they be like as M. Iewell saieth And then they make nothinge to the Present Purpose For as it hath bene shewed before Chrysostom was then no Bishop when he spake the wordes which we nowe treate of but a Priest in Antioche Againe M. Iewell to stretche the Canon of the Apostles farder then it was intended hath falsified a parte therof For where he saith or any other of the Quire it is in the greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin aut alius ordinis ecclâ—siastici in true english or any other of the Clergy For of the Clergy only this CanoÌ„ was made who in the Apostles time and many yeres after wheÌ„ the bishop celebrated vsed customably to receiue For in that time many right holy and lerned men continewed in the inferiour orders of the clergy all the daies of their life And were not admitted to priesthood but being called and in a maner forced thereunto Such at that time in the beginning of the faithe communicated with the bishop bicause otherwise as the Canon saieth he shoulde seme to be author offensionis populo suspicionem praebens in offerentem A cause of offence to the people and to bringe the party that offred into suspicion As being such a one with whom his Clergy woulde not communicat For this re pect at that time such communicating with the bishop was thought necessary The state of Chrisostoms time foure hundred yeres after was otherwise Iewell The Councell of Nice decreeth thus Let the Deaâ—ons in order after the Priestes
Lewde ArgumeÌ„tes such as you knowe D. Harding did neuer make then by reason persuaded him the Truthe of the Cause so haue you in this point plaied the right Hicke Scorner But please not your selfe herein to much M. Iewell Porphyrius Lucian Iulian the Apostata and Celsus haue farre passed you in this Arte though they were neuer takeÌ„ for bishops of Christes Church But to omitte all your scoffing toyes alleaged out of Innocentius Thomas Aquinas Gerson and other which they writing onely to the Lerned Deuoute Reader thought it no such childishnes as you make it to Deuise of a good and Godly vsage Causes not euill nor vngodly though not so proper and waighty to omitt those I say I wil rest vpon that Cause which Hugo Cardinalis by you alleaged reciteth Whiche is this that whereas the daily Sacrifice of Christes Churche is a Memoriall and Remembraunce of Christes death on the Crosse as it hath before out of no childishe fathers ben proued vppon good Fridaye being the daye it selfe in which our Sauiour suffred the Churche M. Iewel which you ought not to scoffe at were you a Childe of that Mother thought good that day for the better expressing of the thinge it selfe to omitt the Accustomed remembraunce thereof Whiche omitting being Rare and Singular did more liuely strike the Affection of Christen folcke then the Accustomed Solemnities woulde haue done For this cause also that daye we see the Churche withoute all pompe or Solemnitie as though it were in heauinesse and lamentation to expresse the greate sorowe and desolation off our Lady and the blessed Apostles which then at that time being the onely Churche of Christ suffred by the death of their dere Master whom they loued so tenderly and of whose Resurrection they were not then persuaded thouroughly This is M. Iewell in fewe wordes a parte of the singular mysterie whiche the Church of God vseth in omitting the daily Sacrifice on good Friday If this do not satisfie you I maruail not Animalis homo non percipit ea quae Dei sunt The Sensuall man perceiueth not those thinges which are of God Only this maye suffise to proue that this custome which D. Harding speaketh of is not as you Vntruly charge him voide off all Colour or Shewe of Truthe Harding Christ gaue no necessary Commaundement either for the one or for bothe kindes beside and without the Celebration of the Sacrifice but lefte that to the Determination of the Church Iewell The .62 Vntruthe Christes Institution perteineth as well to the people as to the priest This Vntruthe hath before at large ben answered in this very article being before noted by M. Iewell and now againe repeted to make vp a number It was before the 49. Vntruthe Harding VVe beleue stedfastly with harte and confesse openly with mouthe that vnder eache kinde the very flesh and Bloud off Christ and whole Christ him self is present in the Sacrament 63 euen as Gelasius beleued Iewell The .63 Vntruthe Gelasius neuer beleued so Stapleton How are you sure of that M. Iewell You are very bolde and peremptory in all your assertions But you proue as litle as he that saieth nothing For notwithstanding his wordes which here you alleage he beleued as al other bishoppes of Rome beleued he beleued the reall presence of Christe in the Sacrament as it is at large proued againste yow M. Iewell in the Confutation of your Apologye fol. 98. To that place I referre you for better vnderstandinge off Gelasius his belefe herein Harding VVhereas before 64. off some the Sacrament was receiued vnder one Kinde and off some vnder bothe Kindes Iewell The .64 Vntruthe No Catholike congregation euer receiued the Sacrament in one kinde D. Harding saieth not so much but that some haue so receiued it which he saied truly and proued it before in the Article abundantly Whereby your challenge is also in this pointe answered The tenour whereof was that within the compasse of .600 yeares the Communion was neuer Ministred to the people vnder One kinde Now that you adde before Openly in the Church and then againe The whole people and nowe a Catholike Congregation this ofte Altering of the Question M. Iewel is but a mere wrangling and a plaine proclaiming of your selfe Guilty For had you ben able to haue auouched your first assertion you would neuer haue added so many newe Conditions vnto it And had not D. Harding vtterly ouerthrowen the same you woulde not haue sought such shamelesse shiftes as to make a newe Question of the whole matter and to require a proofe of that which you had not yet denied and whiche D. Harding vnlesse he had had the Sprit of prophecye to foresee these your alterations and extensions of the question was in no wise bounde to proue But M. Iewell to knitt vp this mattter to let passe your slaunderous charging of D. Harding with so many Vntruthes and not one yet found to be such finally to speake one worde shortly of this whole matter thus you shall vnderstande It hath sufficieÌ„tly appeared both by the treatise of D. Hardinge and by the Iustifiyng of these Vntruthes that the InstitutioÌ„ of Christ in the last Supper bindeth not all laye personnes or other to communicat vnder both kindes Also that within the space of the first 600. yeares thâ— Church of God of that tyme ministred vnto diuerse of Gods people the blessed Sacrament vnder one kind This being so proued this de Iure and also De facto both by Right and by Practise appearing euidently now for you M. Iewel to quarel De facto alterius generis of a practise more general for you to require proofes in Churches in OpeÌ„ Assemblies in an Open Order and Vsage off the Church it is the part of a quareller and wraÌ„gler It is not the part of one that seketh vnite It is no Bishoplike demeanour no charitable dealing no ChristiaÌ„ or Catholiâ—e vsage This is a SacrameÌ„t of vnite The Church of God hath vsed it bothe waies and hath by that double vsage interpreted vs the meaning of Christes institutioÌ„ touching the people to be indiffereÌ„t For we beleue M. Iewell and let this be the ende of al that the knowen Church of Christ not only of the first 600. yeares but also of these later 900. yeares is and hath ben alwaies so guided and preserued of almighty God according to the Clere Promises of God in the psalmes the prophets and the ghospel that neither in Doctrine of faith neither in Practise of seruing him it caÌ„ or hath at any time swarued much lesse broken his owne InstitutioÌ„ and ordonaÌ„ce in so weighty and daily a matter as the Ministration of his holy SacrameÌ„tes is This is our faith grounded vpoÌ„ holy Scripture and the worde of God By thiâ— faith we beleue and doo as the church beleueth and doth though we had no one testimonie of the ancieÌ„t primitiue Church to coÌ„firme and witnesse the
three seuerall quotations of the Epistles had bene sufficient because I saie he hath with such extreme Ambition so heaped and multiplied his Allegations against that Title which as it hath bene saied is of no Bishop of Rome vsurped required or mayntayned in that sence as S. Gregory reprouâ—th it that is to be a Bishop Alone excluding all other I will nowe by Gods helpe declare by the Epistles of S. Gregory him selfe that notwithstanding he so abhorred that Name calling it a puffe of arrogancie a newe Name a Rashe a Foolish a proude a pompouse a Peruerse a Superstitious an vngodly and a wicked title a Name of errour a Name of singularite a Name of vanite a Name of Hypocrisie and a Name of blasphemie notwithstanding he saieth that Whoso euer calleth himselfe Vniuersall Bishop or desireth so to be called is in his pride the forerenner of Antichrist last of all notwithstanding he vttertly refuse that Name to be geuen either to any other Bishop or to him selfe that yet I saie all this notwithstanding he practised him selfe the Vniuersall Authorite ouer the whole Churche and euery parte thereof through out all Christendom as occasion serued M. Iewel saieth Iewell The reason that S. Gregory forceth against the Bishop of Constantinople maye serue as well against the Bishop of Rome For thus he saieth VVhat answer wilt thou make vnto Christ that in dede is the head of the Vniuersall Churche at the triall of the last Iudgement that thus goest aboute vnder the Name of Vniuersall Bishop to subdue all his membres vnto thee This is the very definition of an Vniuersall Bisâ—op Thus the Bishop of Rome attempteth to subdue the whole Churche of God and all the membres of Christ vnto him selfe Therefore by S. Gregories iudgement he is the forerunner of Antichrist StapletoÌ„ The reason that S. Gregory forceth against Iohn of ConstaÌ„tinople can not be so forced against the bishop of Rome neither is that reason only so forced as M. Iewell imagineth For the first touching the Subiection of the whole Churche of God to the B. of Rome as meÌ„bres vnto their head and shâ—pe vnto their Pastour S. Gregory him selfe shall anon be witnesse sufficient that it was so and ought to be so Though therefore Iohn of Constantinople who was no head of the vniuersall Churche might worthely be blamed of S. Gregory for subduyng the whole Churche vnto him vnder pretence of that proude and vnlawfull Title yet the Bishop of Rome whose Supremacy ouer all the Churche none more then S. Gregory him selfe practised can not be blamed if he claime that vniuersall authorite But this is not the chefe or only reason that S. Gregory forceth against Iohn of Constantinople for vsurping that Name of vniuersall Bishop that thereby he woulde make him selfe head of the vniuersall Churche but that thereby he would make him selfe the Only Bishop of all the Churche and all other no bishops at all In this sence S. Gregory reproued that Name not only in Iohn of Constantinople but also in him selfe or any other Therefore writing to the Emperour Mauritius he vseth these wordes What man is this which against the commaundements of the gospell and decrees of the Canons presumeth to vsurpe to him selfe a new Name Would God the same man might well be one Bishop without the hinderaunce of other which desireth to be called the vniuersall â—ishopp Certainely it is knowen that many bishops of Constantinople haue fallen in to the whirlepoole of heresy and not only bene heretikâ—s but also Archeherâ—tikes For from thence came Nestorius which teaching that Our Sauiour Christ was two persons not beleuing that God coulde be made man in one person fell euen to Iuish infidelite From thence came Macedonius who denyed that the holy Ghoste was God consubstantiall with the Father and the Sonne If therefore any man in that Churche of Constantinople do take that Name vnto him of vniuersall bishop what was the iudgement of all good men Then forsothe the Vniuersall Churche loste her state and being which God forbidde when he which is called Vniuersall fâ—ll But God kepe this blasphemous name from the hartes of all Christâ—n men In the which the honour of all priestes is taken awaye while it is of one man arrogantly vsurped Verely for the honour of S. Peter Prince of the Apostles that Name of Vniuersall bishopp was offred to the bishop of Rome by the Reuerent Councell of Chalcedon But no bishop of Rome did euâ—r take that Name of Singularite vnto him or euer consented to vse it And why so S. Gregory woulde none of your predecessours vse this Name or title It foloweth immediatly Ne dum priuatum aliquid daretur vni honore dâ—bito sacerdotes priuarentur vniuersi Lest that whiles any Singular thinge shoulde be geuen to one all priestes should be defrauded of their dew honour In this sence S. Gregory abhorred that Name as it was a Name of Singularite as a Singular title defrauding other of their right as a name in the whiche the honour of all other priestes is taken awaye For so did this Iohn of Constantinople affecte this Name of vniuersall bishop as it signified the Name of one only bishop for all Therefore S. Gregory in a letter writen at the same time to Constantia the Emperesse saieth thus Triste valde est vt patienter feratur quatenus despectis omnibus praedictus frater coepiscopus meus solus conetur appellari episcopus It is a heauy hearing that it shoulde be patiently tolerated when the saied Iohn my brother and felowe bishop coueteth to be called The only Bishop setting all other at naught And againe in an other epistle to this Ioâ—n him selfe of Constantinople he saieth Ad hoc quandoque perductus es vt dâ—spectis fratribus episcopus appetas solus vocari Thou art brought at length to this pointe that setting thy brethern at naught thou couetest to be called the Only bishop And in the same epistle againe Generalis pater in mundo vocari appetis Thou couetest to be called the Generall Father in the worlde as desiring in dede to be the Father and Master of all alone And to the Bishop of Thessalonica he writeth of Cyrâ—acusthis Iohns Successour coueting in like maner that Title Si vnus vt putat vniuersalis est restat vt vos episcopi non sitis If one as he supposeth be an vniuersall bishop it remayneth that you be no bishops at all In this sence that Name was so greuously abhorred of S. Gregory and for that cause bicause it emplied such a sence as might doe iniury to all other bishops and rulers of the Churche neuer vsed of S. Gregory or of his predecessours or of any Pope sithens that M. Iewell is able to name And therefore S. Gregory geuing the same reason saieth expressely in an other epistle to Eulogius the Patriarche of Alexandria in this wise Your holynesse knoweth that by the holy Councell of Chalcedon
this name of Vniuersalite was offred to me as bishop of the Apostolike See But none of my predecessours euer consented to vse this prophane title Bicause verely if one Patriarche be called vniuersall other are made no Patriarches at all Which reason also in the same epistle he repeteth yet againe as being in dede the chiefè and only cause why he and his predecessours other bishops of Rome vtterly refused and abhorred that Title Thus it appeareth that S. Gregory forced not that reason only or chiefely against the bishop of Constantinople which M. Iewell imagineth bicause by that Title he woulde become Head of all the Churche but the reason which S. Gregory principally forceth against the bishop of Constantinople and for the whiche he him selfe and his predecessours refused that Title is that by the same Title he would be the bishop Alone the Patriarche Alone the priest Alone To Conclude S. Gregory forceth two reasons against the bishop of Constantinople why he may not be called the Vniuersall Bishop And he geueth one reason why he and his predecessours haue refused that Name The two reasons against the Bishop of Constantinople are these First and principally bicause appetit solus episcopus vocari he coueteth to be called the only Bishop bicause by that Name Patriarcharum nomen coeteris derogatur Other Patriarches are made no Patriarches at all This was a newe a prophane a blasphemous and an Antichristian attempt The second reason is by a consequence For so it woulde folowe that he woulde subdewe all the Churche to him whose Churche is knowen to haue bene oftentimes the Ringleader and founder of wicked heresies Which were the greatest absurdite that might de deuised For thereof it woulde folowe that the whole Churche shoulde perish the Vniuersall Bishop perishing The one onely reason that S. Gregory geueth why he and his predecessours though by the whole generall Councell of Chalcedon Vniuersales oblato honore vocati sunt they were called Vniuersall Bishoppes that honour being offred them woulde yet neuer vse or enioy that title is not bicause he and his predecessours shoulde thereby become heades of the vniuersal Churche as if that Authorite wer iniurious but lest that as in foure seueral epistles he repeteth si sibi in pontificatus gradu gloriaÌ„ singularitatis arriperet hanc omnibus fratribus denegasse videretur if any of his predecessours shoulde take vnto him that singular preferment in the degree of bishopricke he might seme to denie the same preferment of bishopricke to al his brethren that is the Pope by that meanes might seme to become the Onely Bishop ouer all Christen people as that Iohn of Constantinople attempted to be For this reason for this inconuenience emplied in that Name no bishop of Rome euer vsurped or desired that name though of other men before Saint â—regories time they were so called as it shal in the â— 8 Vntruthe appeare Nowe the other reason off being Heade ouer the vniuersall Churche of Christ Saint Gregory foâ—ceth not against him selfe or his predecessours the bishops of Rome bothe bicause the See of Rome fel neuer to heresy but by the especial praier of Christ for Peter the first bishop therof is preserued vt nunquam deficiat fides eius that their faithe maye neuer faile as in the 108 Vntruthe we shall more particulary declare whereby the absurde consequence falling in the bishops of Constantinople hath here no place and also bicause S. Gregory him selfe as his predecessours before him was in dede the Head gouuerner of the Vniuersall Churche of Christ and practised that Headship and Iurisdiction in all partes of ChristeÌ„dome as occasion serued Which nowe according to promise out of the very Epistles of S. Gregory him selfe I entend God willing to declare To omitte the particular Iurisdiction of the Bishop of Rome in all Italy it selfe where he is the Metropolitane and where only at this present M. Iewell and his felowes woulde limit his Authorite if at lest they will graunte him so muche for by some of their iudgements he shoulde rule only his owne dyocese and by some other not them neither for such woulde haue no Bishops at all touching Order and Iurisdiction but to omitte the practised Authorite of S. Gregory within the bondes of Italy it selfe where in Rome standeth let vs consider howe the same was extended as well ouer the Alpes to vs warde Northe and West as ouer the sea to all the worlde beyonde bothe southe and East The Iurisdiction and Supreme Authorite of S. Gregory ouer the Realme of Fraunce appeareth euidently in one of his Epistles directed Vniueâ—sis Episcopis Galliarum to all the Bishops of Fraunce Where thus he writeth worde for worde Bicause the place is longe and the booke is common to be had I leaue the Lâ—â—ine and geue thee gentle Reader the English thereof faithefully and sincerely translated Bicause saieth S. Gregory eueâ—y duty is then semely perfourmed when there is one Ruler to whom recourse may be had we haue therefore thought it conuâ—nient to appoynte our brother Virgilius Bishop of Arles oure Legat according to the olde Custome in those Churches which are subiect to our most Excellâ—nt Sonne Childebert the kinge of Fraunce to the entent that bothe the right Catholike faithe that is such as by the foure generall Councâ—ls is dâ—fined maye with hofull deuotion by Gods helpe be preserued and also that if perhaps any contention arise among our brethern and felowe Priestes he may appease it by vertu of his Authorite as occupying the roome of the See Apostolike according to his discrete moderatioÌ„ To whom also we haue enioyned that if such questions of certaine Matters do arise for the discussing whereof the presence of many is nedâ—full let him with a competent number of our brethern and felow Bisshops gathered together discusse the matter with equite and according to the Canons vprightly determine it But if any Contention or question arise touching the faith which God forbidde or a Matter springe vp that is of some waighty coÌ„trouersie so that for the greatenes of it the Iudgement of the See Apostolike semeth necessary the truthe of the Matter being diligeÌ„tly examined let him by his owne relation bringe it to our knowleadg to thentent that from vs it may with an agreable and vndoubted sentence be determined Also because it is necessary that before oure Legat as ofte as he shall thinke it behouefull the Bisshops at conuenient times do appere for conference to be had we exhorte you that none presume to disobey his coÌ„mandements therein neither slacke to be present at such Common assembles except perhaps either bodely sickenesse or some other iust impediment do staie him from thence In which case who so euer is so absent let him yet directe in his place some Priest or Deacon to thentent that such thinges as by our Legat through Gods helpe shall be determined or decreed may by faithefull relation
of Rome exemplified in S. Gregory him selfe who of all other Fathers semeth most to helpe M. Iewelles cause against the Popes Supremacy in so many particular Countres and Prouinces not only of the west Churche but also of the East and of Grece it selfe that all this was but of other particular Bishops and Metropolitanes and that the Bishop of Rome as a Patriarche had Authoryte to Correct to Absolue to Confirme to Excommunicat and so forthe but yet ouer the other Patriarches them selues S. Gregory perhaps practised no such Authorite or Supreme Gouuernement in Matters Ecclesiasticall And therefore his Authorite was not Vniuersall but they were equall to him and he to them and so he was not the Head of all To this I answer that all were it so he practised no such Authorite ouer any Patriarche yet his Authorite extending to other Bishops subiect to those Patriarches and at this daye no other Patriarche of those foure Auncient Patriarches remayning but only the Bishop of Rome and such as he appoynteth bothe it shoulde yet stande that S. Gregory practised an Authorite Vniuersall ouer all those Countres and also the obiection for this present time shoulde nothing helpe M. Iewell and his felowes all the Supreme Power resting in the only Patriarche of Rome at this daye But that it maye Euidently and Clerely appeare that Saint Gregory practised an Vniuersall and Supreme Authoryte ouer all None excepted two thinges yet farder I will touche and then returne to M. Iewell and his Replie First I will declare out of S. Gregories owne writinges as before that the Patriarche of Constantinople one aboue all other euermore disobedient to the See of Rome was subiect to the Bishop of Rome and then by generall testimonies that ouer all Churches the See of Rome hath the Primacy Preeminence and principall Authorite It is not vnknowen to the lerned with what pride and Ambition Iohn the Patriarche of Constantinople bicause of the Imperiall Courte remayning there coueted to be called the Vniuersall Bishop and that in such a sence as being the Only Bishop ouer all and for all as we haue before out of S. Gregory declared who is to be thought neither to haue bene ignorant what meaning that Iohn had in that Name or Title neither to haue bene so vnwise or vncharitable as to charge him with a wronge meaning not intended by the Patriarche For thereby bothe a great folie woulde haue appeared in him before all other churches which had that Matter in debate and also he had but encreased the Emperour Mauritius his displeasure and indignation who bothe assisted and vpholded Iohn of Constantinople herein and was otherwise all waies to S. Gregory a heauy Lorde In this Matter therefore in this proude vnlawefull attempt of the Patriarche of Constantinople what did the Bishop of Rome or howe demeaned he him selfe therein We shall see First Pelagius the Pope predecessour to S. Gregory vnder whom this Iohn of Constantinople attempted this Title and assembled a Synod for the establyshing thereof Directis literis ex Authoritate Sancti Petri Apostoli eiusdem Synodi Acta cassauit Directing his letters thither made vtterly voide the Actes of that Synode by the Authoryte of S. Peter the Apostle and forbadde his Deacon which remained as Legat or depute of the See Apostolike at Constantinople not to kepe him company This did Pelagius vnder whom that Ambitious Title of Iohn the Patriarche of Constantinople was first attempted But what did Saint Gregorye his nexte Successour a man of suche humilite and lowlynesse that he woulde not suffer as Master Iewell alleageth the worde of Commaundement to be vsed to him Did he thinke yowe Master Iewell not practise the like Authorite as his predecessours did Or bicause he was a holye and lerned Father abhorred he thinke yowe suche kinde of Superiorite and primacy ouer other As the bishops of Rome his predecessours vsed Nay he saieth expressely speaking of the proude disobedience of Maximus a bishop of Salona in Illyricum who had in the open Cyte rent in pieces the Popes letters Ante paratus sum mori quà m beati Petri Ecclesiā meis diebus degenerare I will rather suffer deathe it selfe then that the Churche of blessed Peter shoulde degenerat in my dayes meaning and writing expressely of the Authorite and obedience dewe to the same Therefore in this Cause of Iohn of Constantinople wherin the Emperour Mauritius also a heauy Lorde allwaies of S. Gregory toke parte and commaunded the Pope Vt pro appellatione friuoli nominis inter eos scandalum generari nō debeat that vpon the Title of a trifling Name there should arise no Offence betwene them Iohn the Patriarche and the Pope as first he dealed with the Patriarche by all gentle meanes so at the length he folowed the Sentence of his predecessour Pelagius First he wrote to Iohn him selfe the Patriarche a longe lerned and louing letter labouring with him by al meanes possible that he shoulde leaue that vaine and odious title which so fondly and wickedly he attempted Contra euangelicam sententiam contra beatum quoque Petrum Apostolum contra omnes Ecclesias contraque Canonum statuta Against the Sentence of the ghospell breaking humilite against the blessed Apostle S. Peter affecting vnlawefull Superiorite and against all Churches coueting to be a bishop Alone and last of all against the decrees of the Canons And of this his dealing thus he saieth Ego per Responsales meos semel bis verbis humilibus hoc quod in tota ecclesia peccatur corripere studui Nunc per me scribo Quicquid facere humiliter debui non omisi I haue by my deputies ones and by humble wordes twise laboured to redresse this matter wherein the whole Churche is offended Nowe I write my selfe Whatsoeuer I ought to haue done by the waie of humilite I haue not omitted And bicause the Emperour as I saied before bolstered vp this Iohn the Patriarche in his Attempt and woulde not heare the Pope to the contrary S. Gregory not making any accompte of his owne person but hauing an eye to the place and roome that he occupied writeth thus to Constantia the Emperesse Haec in causa nequaquā me pietas vestra despiciat Quia etsi peccata Gregorij tanta sunt vt pati talia debeat Petri Apostoli peccata nulla sunt vt vestris temporibus pati ista mereatur Let not your godlynesse despise me in this matter For allthough the sinnes of Gregory be so greate that they ought to suffer these thinges yet the sinnes of the Apostle Peter are none at all that in your dayes he shoulde so suffer Thus that holye and meke Father dealed bothe withe Iohn the Patriarche him selfe and with the Emperesse at the first Whereof also he writeth to the Emperour himselfe Mauritius these wordes Ego dominorum iussionibus obedientiam praebens praedicto consacerdoti meo dulciter scripsi
subiect payeth but halfe as much By such lewde reasons an euill cause must be mayntayned Iewell Now if the bishop of Iustiniana and the bishop of Rome in their seuerall diuisions haue their like authoritie and if the Churche of Constantinople in .336 all prerogatiues and priuileges be made equall with the Citie of Rome then is not the bishop of Romes powâ—r vniuersall neither can he iustly be called the head of the vnuersall Churche Yea M. Iewel if the Skie fal we may happe to catche Larkes But now M. Iewell if the bishop of Iustiniana and the bishop of Rome in their Seuerall diuisions haue not their like Authorite but the one hath it of the other the one occupieth the place of the other and that by the appoyntement of the other that is of the B. of Rome as the decree expressely saieth and if againe the Church of Constantinople be not made equall with the Citie of Rome in All prerogâ—tiues â—nd priuileges as M Iewell saieth but do enioye only a priuilege of Rome as the decree saieth then neither is the bishop of Romes Vniuersall Power empaired but so farre the more defended neither then any thinge letteth why he may not be called the Head of the Vniuersal Churche Last of all then M. Iewel hath loste a couple of good arguments Verely IustiniaÌ„ him selfe writing vnto Epiphanius the bishop of Constantinople calleth him the Vniuersall Patriarche which thinge he would not haue done 337 if he had thought that Title of right had belongâ—d to the bishop of Rome Neither dothe the bishop of Rome challenge that Title neither was it commended in any bishop though it was vsed not only to the Pope but to diuerse other some time of custome sometime for honour and reuerence to the party It seemeth the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vniuersall for Catholike As you your selfe expounde that worde afterwarde and as all true bishoppes are called Stapleton The argument that M. Harding gathereth of Iustinians wordes is this The bisâ—op of Rome had the first place in generall Councels Ergo he was an vniuersall bishop VVhich argument what weight it beareth I leaue to M. Harding to consider Vntruthe M. Iewel For D. Harding gathereth no such argument But the argument of Hardinge is this Iustinian by that decree or edict ratified that chiefty or primacy in the bishop of Rome which the Canons had determined Ergo thâ— Emperour confirmed the Popes Primacy To this purpose he alleaged the Decree of Iustinian and the Ordonnaunce of Phocas This argument beareth such weight that all which M. Iewell hath wrote and persuaded to the contrary is not able to beare it downe For it containeth a double proufe of the Popes Primacy The determinations of the Canons and the Confirmation of the Emperour Al within the compasse of M. Iewelles .600 yeares Harding Hilarius speaking much to the extolling of Peter and his Successours in that See saieth Supereminentem fidei suae confefsione locum promeruit that for the Consession of his blessed faith he deserued a place of preeminence aboue all other Iewell The .100 Vntruthe For Hilarie speaketh not one worde of Peters successour Though S. Hilarie speake not of Peters successour nor of the See of Rome yet that which is spokeÌ„ to the extolling of Peter may truly be saied to be spoken also to the extolling of his Successour So Chrysostom saieth that Christ committed his shepe Tum Petro tum Petri successoribus Bothe to Peter and to the Successours of Peter when he saied to Peter only Fede my shepe So S. Hierom calleth Damasus the Pope the chaire of Peter vpon the which he confesseth the Church to be builded And so Hilarie extolling Peter and confessing a preeminence aboue other in him is not Vntruly saied to confesse the same in his Successours Especially seing that Christ builded a Church not to remaine in Peter only but for euer Nowe whereas M. Iewell saieth Hilarie only commendeth the faith of Peter he committeth a great Vntruthe against S. Hilarie For in the same booke he confesseth that vpon Peter him selfe Christ builded his Churche where he saieth Post sacramenti confessionem Beatus Simon aedificationi ecclesiae subiacens Blessed Simon after the coÌ„fession of the mysterie lying vnder the building of the Churche For what meaneth Hilarie to make Peter lye vnder the building of the Church but that he is the rocke and fouÌ„datioÌ„ vpoÌ„ which it pleased God to buylde and erect his Church And so of S Ciprian S. Hierom S. Augustin and other fathers Peter is called Fundamentum Ecclesiae the foundacion of the Churche not to exclude the only principall foundacion which is Christ but to confesse and signifie a strength and power neuer to faile in him and his successours It is not therfore only the Faith of Peter but also the Person of him which Hilary extolleth which also is no lesse sure then his faith bicause Christ hath praied and no doubt obtained Vt fides eius non deficiat that his faithe may not faile Hard. Locum supereminentem Hard. A place of preeminence aboue all other Iewell The .101 Vntruthe standing in false translation For M. Harding addeth of his owne aboue all other Stapl. Aboue whom then M. Iewell is that place of preeminence which Peter had Aboue some or aboue none or aboue al If aboue some only you must shewe which some those are and the reason why aboue those only If aboue none it is no preeminence at all Truly the worde Supereminentia importeth a Preeminence not meane nor common butt aboue all other And herein I dare to make any grammarian Iudge How be it what so euer the grammarian saie herein the Diuinite teacheth vs plainely so Chrisostom saieth God the Father sett Hieremie ouer one nation But Christ made Peter gouernour ouer the whole worlde Which proposition he taketh to be so true that here of he maketh an argument to proue the Equalite of the Godhead of Christ with God the Father And Gregorie saieth Cura ei totius Ecclesiae principatus committitur The charge and chiefty of the whole Churche is committed vnto him And all writers bothe grekes and latin do call Peter the Prince Head and chiefe of the Apostles If he were ouer the Apostles no doubt but he was ouer all the rest of the Churche beside And so the Diuinite is true and the translation not Vntrue which geueth a true sence to the latine worde no more then the worde it selfe beareth Hard. The same S. Augustine speaking to Bonifacius bishop of Rome This care saieth he is common to vs all that haue the office of a bishoppe albeit therein thou thy selfe hast the preminence ouer all being on the toppe of the pastorall watchetoure Iewell The 102. Vntruthe standing in the false translation and corruption of S. Augustines wordes I perceiue M. Iewel we must go to coÌ„struing we must leaue
it is decreed amonge vs all and is also meete and right that the cause shoulde there be hearde where the faulte is committed etc. Now M. Iewell hath omitted those first wordes of the sentence and committed a wilfull Vntruthe to make the Reader beleue that S. Ciprian spake and reasoned generally against all Appeales not of any Statute or decree touching the couÌ„tre of Aphrica Againe whereas he concludeth of godly Fathers and Bishoppes in olde time he hath made an Vntrutbe For he hath brought but one godly Father and Bishop S. Ciprian by name The other were Arrian heretikes no godly Fathers Thirdly where he saieth that therefore the Appeales to Rome were misliked bicause it was the increase of ambitioÌ„ and the open breache of the holy Canons it is the thirde and that a double Vntruthe For S. Ciprian which is the only Father here alleaged speaketh neither off ambition neither off the breache of any holy Canon Iewell And therefore the Emperour Iustinian foreseing the disorders that herof might grow to bridle this ambitious outrages thought it necessary for his subiectes to prouide a straight lawe in this wise to the contrary· If any of the most holy â—ishoppe being of one Synode haue any matter off doubte or question amonge them selues whether it be for ecclesiasticall right or any other matters first let their Meâ—ropoâ—itane wiâ—h other bishoppes of the same Synod examine and Iudge the cause But if bothe the parties stande not to this and their iudgements then let the most holy Patriarche of the same prouince heare and determine their matter accordinge to the Ecclesiasticall lawes and Canons And neither of the parties may withstâ—nde his determination And immediatly after Let the Patriarche accorâ—iâ—g to the lawes and Canons make an ende By these wordes .371 al Aappeales be quite cutte of from the See off Rome Stapleton By these wordes M. Iewell hath made an Vntrue Conclusion For first the Pope is one of the foure Patriarches and that the chiefest as your selfe M. Iewell hath allready confessed out of Iustinian The Pope also is Patriarche to all the west and at this day is the only Patriarche in respect of the other three Patriarches of Constantinople Antioche and Aleandria which now are vnder the Dominon of the Turkes Therfore by these wordes M. Iewel al Appeales are brought to the See of Rome And thus your Conclusion is quite cutt of Againe the decree of the Emperour referreth the finall iudgement of the Patriarche to the Ecclesiasticall lawes and Canons as the expresse wordes of the Decree do saie Now the ecclesiasticall lawes and Canons not only of the Nicene Councell but also of the great Councell of Sardica bothe holden longe before the time off IustiniaÌ„ the Emperour do allowe an AppellatioÌ„ froÌ„ al bishops and Patriarches to the See of Rome as it hath bene before declared And therefore by the wordes of this Decree referring it selfe to the ecclesiasticall lawes and Canons Appeales are not quite cutt from the See of Rome but are expressely emplied to the See of Rome But for euident proufe that this Nouell Constitution off Iustinian maketh nothinge at all against Appeales to Rome let S. Gregory one of the foure Doctours â—f Christes Church and a Father by you M. Iewell against the Title of Vniuersal Bishop pleÌ„tifully alleaged be an Vmper betwene vs. It is to be thought that he vnderstod this CoÌ„stitutioÌ„ as wel as M. Iewel And it is not to be feared that he will vsurpe a more Vniuersal Authorite then was dewe to the See of Rome who did so much inueigh and was so earnestly bente against the Name or Title of Vniuersal bishop S. Gregory therefore alleaging this very Nouell Constitution of Iustinian that Patriarcha secundum Canones leges Causae proebeat finem the Patriarche according to the lawes and Canons make an ende of the matter he addeth and saieth Contra haec si dictum fuerit quia nec Metropolitam habuit nec Patriarcham dicendum est quia a Sede Apostolica quae Caput est omnium Ecclesiarum causa audienda ac dirimenda fuerat sicut praedictus episcopus periâ—sse dignoscitur qui episcopos alieni Concilij habuit omnino suspectos If it be here obiected that the bishop had neither Metropolitane nor Patriarche it is to be saied that the Cause ought to haue bene heard and determined of the See Apostolike which is the Head of al Churches euen as also the foresaied Bishop is knowen to haue required suspecting the iudgment of other Bishops which had no iurisdiction ouer him Thus farre S. Gregory By whose iudgement it is euident that though the lawe of Iustinian do saye that the Patriarche shall ende the matter yett in the case that the Churche lacketh a Patriarche as either the Patriarche being dead or the Churche it selfe exempted and being some peculiar in that case I saye the Appeale is to be made to the bishop of Rome yea from the territory or countre off any other Patriarche It is to be thought that S. Gregory vnderstode this Nouel Constitution of Iustinian as well as M. Iewell dothe And verely though S. Gregory had not expressed that case wherein the decision of the matter ought to be ended before the bishop of Rome notwithstanding the lawe of Iustinian commaunded that the Patriarche shoulde ende it yet other lawes teache vs that such a case being omitted the commoÌ„ lawe leseth not therefore her force Therefore the lawe saieth Casus omissus relinquitur in dispositione Iuris communis The Case that is omitted is lefte to be disposed by the Common lawe Nowe the Common lawe of the Churche being such as by the Canons of the CouÌ„cel of Nice and of Sardica it hath before bene proued that Appeales from all countres might be made to Rome though Iustinian after made a lawe that the Patriache shoulde ende the matter yet in case that there is at that time no Patriarche which case S. Gregory putteth or that the party will yet farder Appeale to the See of Rome as also in the case of S. Gregory praedictus episcopus petijsse dignoscitur the foresaied bishop is knoweÌ„ to haue required in these cases I saie that particular lawe of IustiniaÌ„ taketh not awaye the CoÌ„mon lawe of the whole Churche enacted in Generall Councelles As for example FroÌ„ al Courtes of the Realme in ciuil matters Appeales maye be made to the Common Place And in that Courte such matters shall be ended Yet see we not that from thence such matters are remoued to the Kinges Benche Yea and froÌ„ the kinges Benche to a Parliament But nowe Shal the particular lawe of the one take away the Common lawe of the other Or shall it not therefore be lawefull to Appeale from the Common Place to the Kinges Benche Or bicause you maye Appâ—ale to the Kinges Benche be therefore all Appeales quite cutte of from the Parliament To conclude therefore though the lawe of Iustinian saied Let the
Corrected that the breache of the Canons which Chrysostom twise in that epistle repeteth might be punished This Chrysostom wrote and desired by these letters as it shall yet better appeare by that which ensued hereoff The Pope Innocentius at the sight of those letters of Chrysostom and of the other bishops and clergy of Constantinople first wrote backe to Chrysostom and to his clergy letters of comforte and exhortation off patience in that trouble Forthewith he called a Synod and hauing made a determination of the matter sent the same to Constantinople by the handes of Aemylius bishop of Beneuentum of Cathegius and Gaudentius Valentius and Bonifacius priestes the Popes legates in that behalfe to the Emperour Arcadius by whose meanes Chrysostome was expelled Sozomene mencioneth fiue bishops and two Priests to haue gone in this legacy to the Emperour These men going on their iourney were stayed in Grece by a Tribune there by the commaundement of Eudoxia the wicked Emperesse who had bene al the cause of Chrysostomes trouble and not suffred to passe by Thessalonica to deliuer the Popes letters to Anysius the bishop of that place the Popes Ordinary legat in that part of the East Church After this sorte being shifted by that Officier in to two shippes they were brought to CoÌ„stantinople and in one of the suburbes of that cytye cast in preson where after they were racked and greuously tormented to force them to geue vp their letters brought from the Pope Which when they vtterly refused to doe saying they would not deliuer the letters but to the Emperours owne handes to whome they were sent at the last one of the Emperours Courte Valerius by name to gratifie as he thought the Prince wronge out of the good bishops handes by fine force the letters breaking also the thomme of him which helde them taking away withall certaine plate of siluer and other their necessary prouisions hoping to force them by extreme necessite to yelde to the Emperesse This being done and they yet refusing to yelde the next day after certain other came to these poore emprisonned bishops sent partly from the Emperesse Eudoxia partly from Atticus who occupied the roome of Chrysostom ostering them three thousand pieces of mony for a bribe vpon the condition they would communicate with Atticus and forsake Chrysostom All which they yet refusing to doe and seing no other remedy intreating they might be dismissed and suffred to returne to Rome the foresaied Courtyar Valerius shifting them out of preson in to an olde filthy and broken vessell sett them so on the seas to returne to Rome or to perish by the waye After foure moneths trauaill and sayling they returned nothwithstanding safe to Rome and declared to the Pope the whole tragedie of their trouble the whole maner and order thereof Thus Farre out of Nicephorus in his Ecclesiasticall History allmost worde for worde Let vs now consider I beseche you M. Iewel what maner of letters these were that 1. ChrysostoÌ„ 2. his clergy and 3. other fourty bishops first sente to the Pope .4 that caused those foure bishops sent with the letters to trauail froÌ„ CoÌ„staÌ„tinople to Rome 5. that made a Synod to be called in Rome 6. and the decree of that Synod to be seÌ„t by soleÌ„ne legats to CoÌ„staÌ„tinople 7. such waite laied in the waie to stop the Popes answer 8. suche violeÌ„ce vsed against his legates to force theÌ„ 9. suche greate bribery to tempt theÌ„ whether al these matters I saie concurred either to obtaine a letter of Signification from the Pope or to stoppe a letter of Signification sent by the Pope as you M. Iewel woulde haue it only to seme If al these Circumstaunces and the very wordes of ChrysostoÌ„s epistle aboue alleaged be not sufficieÌ„t to proue an Appeale let vs consider yet farder what folowed after all this turmoyle and tossing What thinke we did Chrysostom him selfe remayning all this time in banishment after he vnderstode of this outrage committed What did the Pope Innocentius him selfe You shall heare M. Iewel and by that you shall iudge your selfe if any truthe or indifferency be in you whether this were but a matter of Signification only and not a Iust and right Appeal 10. Chrysostom vnderstanding of these matters wrote a seconde letter to the Pope Innocentius In the which he hath these wordes Quantum in vestra pietate fitum fuit c. As much as laie in your goodnesse all thinges had nowe ben appaised and amended and all offences had bene taken away and the Churches had bene in quyet all thinges had prospered lawes had not ben despised nor the decrees of the Fathers violated But thâ—y yet procede in their wicked dedes and as thoughe they had hitheâ— to offended nothing so they labour to passe their former faultes with newe mischiefes But I will not particularly reâ—ken vp such thinges as they haue in this meane while committed For so I should passe not only the boÌ„des of a letter but also the measure of an history Howbeit I beseche your diligence that although they haue dealed troublesomly and haue procured to them selues incurable deseases scant able to be cured by pâ—naunce that yet notwithstanding if they will receiue medicine they be not fardâ—r vexed nor excommunicated considering the greatnesse and amplenesse of the worke For this matter toucheth all most the whole worlde Thus farre Chrysostom commending first his Fatherly diligence as you haue hearde and yet beseching him not to vse the extremitie with the offenders being in dede so many in numbre and great of Authorite For not only Theophilus the Patriarche of Alexandria and a great number of bishops of Aegypt and otherwhere but also the Emperour and Empresse with a great parte of the whole Courte and Citie of ConstaÌ„tinople were intangled in this crime of dissension and outrage And truly Innocentius the Pope as longe as Chrysostom liued in banishment which was for the space of three yerâ—s and more vsed no such extremite but folowed the aduise of Chrysostom seeking by faire meanes to quyet the matter But after that Chrysostom by the anguish and misery of his banishement departed this life and all the good people of ConstaÌ„tinople that fauoured Chrysostom by sharpe edictes of the Emperour and other meanes continewed in great trouble and vexation Innocentius the Pope vsed the .11 Finall Sentence of the Appeale and excommunicated bothe the Emperour and his wife and also Theophilus of Alexandria with certaine other bishops The tenour of the Popes letter coÌ„tayning the excommunication beginneth thus Vox sanguinis fratris mei Ioannis clamat ad deum contra te o Imperator sicut quondam A bell iusâ—i contra parricidam Cain is modis omnibus vindicabitur The Noyse of the bloude of my brother Iohn Chrysostom crieth vnto God against thee ò Emperour as of olde time the bloud of the Iuste Abel cried against Cain the murderer And this Bloud shall by all meanes be
of bishops one in Italy an other in Fraunce which last was more then nede as S. Augustin expressely saieth only to stoppe if it were possible their outragions clamours and seditious complaintes as he at the lenght was content to heare their matter him selfe after the Iudgement of so many bishops whereof he woulde afterwarde aske them pardon as hauing in dede passed therein the boundes of his Iurisdiction as this good Emperour I saie did all this not as by lawfull Authoryte but as yelding to the Donatistes vnruly appetit so that you also M. Iewell woulde ones yelde to the Truthe that you woulde no more bringe this and such like examples deceiued herein vndoubtedly by the writers of Germany especially those of Magdeburge for the Authorite of Ciuill Princes in Causes ecclesiastical whereas by the clere verdit of S. Ambrose neither by practise of the Churche neither by the doctrine of holy Scriptures Emperours did euer Iudge ouer bishops in matters of the Faithe And thus I leaue your example of Donatus whose example beside caÌ„ make no lawe he being an heretike and for mayntenaunce of his heresy seeking all helpe and succour by right and by wronge by order and beside order by meanes good and badde Nowe to that which foloweth Iewell Therefore the Emperour Constantius summoned the Bishops of the East that had bene in the CouÌ„cel of Tyrus to appeare before him and to rendre accompte of their doinges His wordes be these I will you to make your appearaunce and to shewe in dede howe sincerely and iustly ye haue delte and that euen before me StapletoÌ„ Howe this was done and vpon what occasion and in what a cause and what ensewed thereof I haue declared To that place I remit the Reader Let vs nowe consider your Conclusion Iewell By these fewe examples it may well appeare that Appeales in ecclesiasticall causes in these daies were made vnto the Prince and that it was thought lawefull then for the Prince to haue the hearing of the same Yet was not the Prince therefore the head of the Vniuersall Churche Your examples haue bene but two And bothe of one Emperour and Prince Constantin by name And with what conscience he toke vpon him to Iudge of matters decided before by bishops you haue heard S. Augustin tell you M. Iewell He did the first to pacifie those outregious Donatistes and â—he asked pardon thereof afterwarde of the bishoppes He did the latter to pacifie likewise the Arrians and in a matter not mere ecclesiasticall as hath before bene declared Of the Issue whereof he repented him at lenght also These be your examples M. Iewel that in the time of so many Christen Emperours and Princes you haue chosen out as most worthy and especiall One more you recite euen after your ConclusioÌ„ made which is this Iewell Certainely S. Gregorie thought it not amisse to committe a Spiritual matter touching the purgation of a bishop to Brunichiâ—da thâ— Frenche Quene Notwithstanding it be noted thus in the glose Fuit tamen 〈◊〉 nimâ—â—m papaliter dispâ—nsatum Stapleton S. Gregory committed a Spiritual Matter to the Quene of Fraunce Ergo Appeales may be made to the laye Prince Thus M. Iewelles reason procedeth But doth not the CoÌ„trary directly Conclude The Pope committed a Spiritual matter to the laye Prince Ergo the laye Prince was but the Popes Commissioner Verely the Commissioner is euer Inferiour to him that geueth forthe the Commission And thus M. Iewelles reason ronneth roundely against him As touching this Commission S. Gregory had a reason for his so doing But what his minde was for any Appeale to be made to Ciuill Princes in Ecclesiasticall matters or for their intermedling there withall it may appere well bothe by the vniuersall Supremacy that he practised ouer all Christendome as hath before bene declared and also by these wordes of his to Mauritius the Emperour Sacerdotibus autem non extrema potestate dominus noster citius indignetur sed excellenti consideratione propter eum cuius serui sunt eis ita dominetur vt etiam debitam reuerentian impendat Let not my Soueraine for his worldly power conceiue quicke Indignation against the priestes but by a worthy and Princely consideration for his sake whose seruauÌ„tes they are let him se rule ouer them that yet he yelde them also dewe and Bounden Reuerence Of this matter howe in Spirituall causes the Christian Princes are subiecte to their spirituall Pastours and bisshoppes I haue otherwhere out of S. Augustin S. Ambrose and Gregory Nazianzen ye out of Caluin him selfe and the right or Zelous LutheraÌ„s of Germany Illyricus and his felowes declared But bicause M. Iewell putteth it here for a principale that Princes receaued Appeales in Causes ecclesiasticall and all his examples haue failed him let vs consider what may be farder yet brought to the Contrary Athanasius that lerned Father saieth of the Arrians Qua fronte comentum Synodi appellare audent Cui Comes praecedit Howe dare they call that an assembly of a Synode where the Princes Officier was president And in an other place he saieth Quando a condito aeuo audituÌ„ est quód iudiâ—ium Ecclesiae authoritatem suam ab Imperatore accepit aut quando hoc pro iudicio agnitum est When was it euer heard that an Ecclesiasticall Iudgement toke his Authorite of the Emperour Or when was that taken for any Iudgement Beholde M. Iewell howe contrary this is to your Appeales to Ciuil Princes in Causes ecclesiasticall Yet beholde an other The Fathers of the Millenitane Councel in Africa whose Authorite so ofte and so gredely you haue alleaged decreed in this sorte Placuit vt quicunque ab Imperrtore cognitionem Iudiciorum publicorum petierit honore proprio priuetur Si autem Episcopale iudicium ab Imperatore postulauerit nihil ei obsit It hath semed good vnto vs that if any sue to the Emperour to haue him heare and determine publike Iudgementes that he be depriued therefore of his dignite But if he require of the Emperour a Iudgement of bishopps it shalll not hurte him Semblably to these holy Fathers the bishops in the CouÌ„cell of Aquileia dealed For whereas Palsadius the heretike required the laye men of worship to come in to the Councell and to heare the matters debated saying Sunt hic honorati multi Here be many men of worship S. Ambrose one of the lerned bishops of that Councell saied Sacerdotes de laicis iudicare debent non laici de sacerdotibus Priestes ought to Iudge of the laye not the laye of the Priestes And bicause that heretike Palladius persisted yet in his request that the laye men off worship shoulde enter and be a parte of the Councell S. Ambrose without any farder busynes pronounced out of hande the Sentence against him whiche the whole Councell folowed in these wordes Though Palladius hath bene taken in many faultes yâ—t this mâ—kâ—th vs ashamed that he which goeth for a Priest shoulde seme to
by the greate whore of Babylon Rome shoulde be meaned Yea yea proue this Master Iewell by the Fathers of the firste 600. yeares by the Scriptures or any generall Councell of that tyme and then we will beleue yelde and Subscribe to yow in that pointe Harding And from whence he meaneth Rome all the Churches of the VVest haue taken their light As the Bishoppes off Gallia that nowe is called Fraunce doo acknowleadge in an Epistle sent to Leo the Pope in these wordes Vnde Religionis nostrae propitio Christo Fons Origo manauit From the Apostolike See by the Mercye off Christe the Fountaine and Spring of oure Religion hathe come Iewell The 32. Vntruthe The Faithe of the West Church came not first from Rome D. Harding saieth not so muche But that the West Churche toke their Light from Rome Whereby he meaned that all the West Churches haue had from Rome thoughe not their verye Apostles and first Preachers yet whiche you your selfe Confesse in the Texte M. Iewel the Cōfirmation of Doctrine and also other great conference and comfort For all this M. Iewell is it not a light and helpe to Religion This D. Harding saiyeth the West Churches had from Rome This you confesse they had and that you saye at the beginning Why then note you D. Harding for Vntruthe in the Margin which youre selfe saieth and confesseth for Truthe in the Text But the Faithe off the VVest Church saye you adding it in the margin for a reason of the Vntruthe came not first from Rome First they toke their light though not their first faith And therfore youre Vntruthe is no Vntruthe on D. Hardinges parte But on your part how Vntrue it is you shall see First for Fraunce one of the greatest pillers of the West Churche you haue in D. Harding his wordes a Confession of the Frenche bishoppes them selues aboue xj C. yeares past that the Fountaine and Springe of their Religion came from the See Apostolike recorded in the vndoubted and Authentike workes of Leo. Therefore that you bringe to the contrarye in the text off Nathanael off Lazarus whom Christe raised and of Saturninus that they should first preache the faith in Fraunce and yet as you saye no Commission from Rome appearing whereby they shoulde be sent thither it is a Vaine Gheasse against the expresse Testimonye and Confession of the Frenche bishoppes them selues aboue vnleuen hundred yeares paste that whether by Commission from Rome by the Mouthe of those that yow name or whether by Romanes them selues or other sent from Rome and not these whiche withoute any Author or Writer M. Iewel bringeth in here vpō his Owne Credit whiche waie so euer it came I saye that from Rome it came Nowe not only Fraunce receiued their very first faithe from Rome as by the testimonye of the Frenche bishoppes them selues appeareth but many other principall countres of the Weste Churche also Our owne countre being first called Britanny and possessed of the Britons whose posterite now only remaineth in Wales receiued the faith from Eleutherius Pope of Rome about the yeare of our Lorde 156. as Venerable Bede in the history of our Church of Englande recordeth In the yeare of our Lorde 411. The Scottishmen receiued their first bishop Palladius from Celestinus then Pope of Rome as witnesseth Bede also Shortly after this time the Britains being forsaken of the Romains oppressed with the Peightes and Scottes their euill neighbours and last of all so ouerronne with the Saxons and English people sent for in to ayde them that with in lesse then ij hundred yeares all that is now called England was brought vnder the dominion of the Saxons and English people the olde Brittons beinge driuē to the straightes which they yet kepe being all heathen and infidels then to our countre of England and to vs Englishmen liuing in paganisme and idolatry that holy and blessed bishop of Rome S. Gregory directed the holy and vertuous Monke S. Augustin our Apostle who in his time conuerted Kent and Essex to the faith whose felowes and Scholers conuerted in short space all the realme of England that is all the English people to the faith of Christ. So that as the olde Brittons from Eleutherius the Schottishmen from Celestinus bothe holy Popes of Rome so we Englishmen from S. Gregory a blessed and lerned Pope also receiued not only the Light of our religion but also our very first Faith and belefe in Christ Iesus All which may furder appeare to him that will peruse the History of Venerable Bede lately sett forthe in English Not only England Fraunce and Scotland but the most part of Germany receiued euen from Rome their very first faith and knowleadg off Christ. For as Saxony had their first faith of Sergius the Pope about the yeare of our Lorde 690. so shortly after an 716. all the inwarde partes of Germany receiued the faith from Gregory the second a vertuous Pope also by the preaching of Bonifacius a Schottishman borne directed thither frō Rome Friselande in like maner conuerted to the faith by Willebrorde an English monke had him their first byshop confirmed from Rome So Norwaie by the preaching of Adrian the fourth Pope of Rome Bulgaria by Nicolaus the first Dalmatia and Sclauony all much about a time from the Church of Rome also receiued the faith Socrates writeth that the Burgunyons came to the faith of Christ perceauing by them selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the God of the Romains did mightely helpe such as feared him How thinke you now M. Iewell Had not D. Harding good cause to saie and truly to saye that the west Church toke their light from the Church of Rome yea and to saye that the faith of it came first from Rome which is more then D. Harding saied and yet no Vntruthe neither as the lerned do knowe Harding As touching that the Oblation of the Body and bloud of Christ done in the Masse is the Sacrifice of the Church and proper to the newe Testament 33 Commaunded by Christ to be frequented according to his Institution c. Iewell The .33 Vntruthe Christ neuer commaunded or named any such sacrifice Stapleton This Vntruthe doth but serue to make vp a number It is the same in effect with the fifte Vntruthe There it is answered There it is proued that Christ Commaunded a Sacrifice though he named none And D. Harding saieth it was Commaūded by Christ not named I referre the Reader to the next Vntruthe folowing Though M. Iewell may repete Vntruthes to make vp a number yet it is not our ease nor the profit of the Reader to repete idely one thinge being ones thouroughly proued Harding The opinion of the Fathers is that the daily and continuall Sacrifice ought 34 Daily to be Sacrificed that the death of our Lorde and the worke of our redemption might alwaies be celebrated and had in memory Iewell The .34 Vntruthe
Reader and you bring the former piece thereof to witt that the Bishop must haue aboute him a certaine numbre of Deacons subdeacons and other Ministres â–ª I answer The decree is made of a bishop and that in solemnioribus diebus in the more solemne daies not of euery Priest in euery meane or lowe day But the decree of Soter is de praesbiteris of priestes expressely and of their Masses Yet you bringe an other decree of Soter to proue that these two must be of the clergy â–ª that is you saye That euery Priest making the Sacrifice haue by him an other Priest to assiste him and to make an ende of the Ministration if any quamme or sickenesse happen to fall vpon him When will you leaue to deceiue your Reader M. Iewell This decree speaketh not absolutely that all Priestes ought off Necessite allwayes so to haue But the decree expressely saieth Vbi temporis vel loci siue cleri copia suffragatur When the time dothe serue or when the place admitteth it or when good store of the clergy is present Thus the decree prouided not absolutely so to be allwayes but when the tyme was more solemne the place more publike or the clergye at commodite to helpe as hauing not saied Masse them selues before as in solemne dayes and in Cathedrall Churches moste did and nowe doo But that Euery Priest ought allwayes so to haue that the decree saieth not And therefore you haue not yet proued that they ought to be of the clergy And more then this proof hereof you haue nothing in your text Therefore farder they might be of the laye and then not bounde to receiue with the Priest Which being so euen in this decree of Soter a Priuat Masse is proued and a case is shewed where masse is saied of the Priest without any company bounde to receiue with him Yet you conclude most impudently in your text Iewell that whether they were of the clergy or of the laite those two whose presence Soter required that the lawe constrained them to receiue togeather with the Priest This I saie you conclude most impudently hauing no Lawe or Decree or piece of Decree that the Laite was bounde to receiue with the Priest and hauing brought certain apparent pieces for the Clergy bounde to receiue which yet in dede ioyned to the whole decree haue made no deale for you as hath ben proued After this you conclude that M. Harding hath founde a Communion and no manner token or inklinge of priuat Masse Which how true it is in this one point I leaue to the iudgement of euery indifferent Reader Harding In that Councell of Agatha we finde a decree made by the Fathers assembled there whereof 38 it appeareth that priestes oftentimes sayde Masse without others receiuing with them Iewell The 38. Vntruthe There appeareth no such thinge but rather the contrary That we will now trie M. Iewell The decree of the Councell is thus much in English If any man will haue an oratorie or â—happell abrode in the countre beside the parish Churâ—hes in which laufull and ordinary assemblie is for the rest of the holy daies that he haue Masses there in consideratioÌ„ of the werynesse of the houshoulde with iust ordinauÌ„ce we do permitt But at Easter Christes birth Epiphanie the Ascension of our Lorde Whitsonday and the Natiuite of S. Iohn Baptist and if there be any other speciall festes let them not kâ—pe their masses but in the Cities and parishes And as for the Clerkes if any will do or haue their Masses at the foresaide festes in chappels vnlesse the Bishop so commaunde or permitt let them be trust out from the Communion Hetherto the decree By this decree saieth D. Harding we lerne that then Masses were commonly saide in priuate Chappels at home at such times as the people were not accustomed to be houseled And the reason hereof he geueth in these wordes For when by commaundement and common order they receiued their rightes as in the afore named feastes then were the Priestes prohibited to say Masses in priuat oratories or chappels with out the parish Churches The argument of D. Harding shortly is this The cause why people was commaunded to resorte to the Cities and parish Churches in principall feastes was their Communicating Ergo being permitted to haue Masse in priuat Chappels it appeareth that in those priuat chappels they did not communicat Harding Now what saie you against this argument M. Iewel Which as it is no necessary demonstration nor was not brought for such so is it a probable and well apparent reason And for such D. Harding brought it saying expessely that by this decree it appeareth priestes oftentimes saied Masse without others receiuing with them You saye there appeareth no such thinge and therefore you make it an Vntruthe But how proue you M. Iewell that no such thinge appeareth What saie you to the reason or argument of D. Harding whereby he gathereth that such a thinhe appeareth You saie to his argument not one worde You make an argument or two of your owne which he made not and against them you insult after your facion After that you appose him and aske him Iewell what leadeth M. Harding thus to saie His reason that leadd him so to saie was in the text but you would not heare it at all Againe you aske Was there no company at all in the Chappell to communicat vvith the priest If there were any shewe you Truly there appeareth none by any worde of the decree either to haue bene either to ought to haue bene Yes saie you It is prouided by the decree it selfe that there should be a lawful and an ordinarie companie And you note in the Margin Can. 21. In quibus est legitimus ordinariusque coÌ„uentus that is in English in the which there is a lawful and an ordinary assemblie In what which M. Iewel Who is the AntecedeÌ„t to quibus I wil putt you the whole senteÌ„ce and then see how you can construe it Si quis extra Parochias in quibus est legitimus ordinariusque conuentus oratorium in agro habere voluerit that is in English If any man wil haue a Chappel in his grouÌ„de beside the parishes in which s· parishes there is a lawfull and an ordinary assemblie Now M. Iewel This priuat Masse that is saide to appere by this decree is in the Chappel You disproue the priuat Masse bicause you saie the Decree hath prouided that there should be a lawfull and an ordinary assemblie in the parish churches Thus by false coÌ„structioÌ„ M. Iewel you deceiue againe your Reader wittingly and willingly and do nought els but wraÌ„gle childishly by some meanes or other to weary your aduersary After this you leape from Agatha to Gangra from Fraunce to Grece to proue that in these oratories and priuat houses there was a Communion And thus you reason In Grece about a hundred and fiftie yeres before the
Vrspergensis Sabelliâ—us and such like For as well might he saye that these later Writers had forged such bookes as S. Augustine S. Hierome S. Basill Chrysostome Ambrose and other lerned Fathers are saied to haue writen and all suche Councelles whiche in those yeares are saied to haue ben holden as to discredit other parcels off the Fathers or Canons of Councels whiche are reported by them though suche thinges in the Fathers and Councells are not to be founde And so may M. Iewell make a Religion off his owne beleue him selfe no man and yet require all men to beleue him But bicause M. Iewell speaketh so peremptorely that Nestorius neuer dreamed no suche thinge you shall see howe lykely he was not to dreame only but euen to Speake and teache suche an heresye or foly as M. Iewell termeth it as to saie that vnder the fourme of Breade in the Sacrament is contayned the Body of Christe without Bloude Whiche yet the Lutherans graunting the real presence of Christes body with the breade and teaching withall that the people receiuing vnder one kinde haue iniury and do receiue lesse then if they receiued bothâ— are not farre from For by their opinion it foloweth that lacking somewhat vnder the one kinde and hauing yet the Body of Christ they lacke the bloude whiche is vnder the other kinde only Nowe M. Iewell though he be a Sacramentary yet hathe he good cause to fauour the Lutherans for his olde Masters sake who at his first coming to Oxford was an vpright Lutheran and specially for Luthers sake who stroke the first sparckle of this greate glorious light that M. Iewell and his fellowes so vaunteth of As touching Nestorius his opinion was that we receaued the Flesh of Christe in the Sacrament without his diuinite These are the wordes of Nestorius him selfe as Cyrillus recordeth them Nâ—storius inquit Audite attendentes verba Qui manducat carâ—em meam memores estote quòd de carne est sermo quòd non a me adiectum est carnis nomen ne videar sinistre interpretari Qui manducat meam carnem bibit meum singuinem in me munet ego in eo Non ditit Qui manducat meam diuinitatem bibit meam dâ—uinitatem Qui manducat meam carnem inquit meum sanguinem bibit in me manet ego in eo Memores estote quod de carne dictum sit Nestorius saieth Heare and harken to the wordes He that eateth my Flesh. Remember that Flesh is here mentioned and that the name of Flesh is not added by me lest I seme to expounde amisse He that eateth my Flesh and drinketh my Bloude abideth in me and I in him He saieth not He that eateth my diuinite and drinketh my diuinite He that eateth my Flesh saieth he and drinketh my Bloud abideth in me and I him Remember that this is spoken of the Fleshe Thus farre Nestorius persuading his hearers that we receaued the bare Fleshe of Christe in the Sacrament without the diuinite or Godhead adioyned Againste the which damnahle Heresye Cyrillus disputing in the same place saieth Num hominis comestionem nostrum hoc Sacramentum pronuncias ad crassas cogitationes vrges eorum qui crediderunt mentes Doest thou speaking to Nestorius cal this our Sacrament the eating of mans Flesh and prouoke the Hartes of the faithefull to grosse cogitations This then being the Opinion of Nestorius as it is here euident that it was that in the Sacrament we did eate the Fleshe of Christe onely and drinke the Bloud only without the Diuinite adioyned it must consequently folowe that his opinion was that the bare Flesh was in the Sacrament a part by it self and the Bloud by it selfe For and marke well this reason the cause why the Catholike Church beleueth that vnder one part of the Sacrament whole Christ is contained and therefore the bloud with the body is bicause it beleueth that vnder that one part of the Sacraâ—ent Christ is as God and not as bare man or bare flesh Vpon this belefe also it is grouÌ„ded that whole Christ is at one time in many places by the way of this most mystical SacrameÌ„t as Chrysostom and Primasius vpon the 10. chapter to the Hebrewes do in expresse wordes declare Now Nestorius not beleuing any such diuinite to be ioyned with the body of Christ in the Sacrament but the bare flesh to be by it selfe and the Bloud in like maner by it selfe it is easy to iudge that he was of this opinioÌ„ that vnder the forme of Bread in the SacrameÌ„t was the Body of Christ without Bloud which is the thinge that D. Harding and those other lerned writers do reporte of him And the which M. Iewell peremptorely denieth without any proofe or Reason in the worlde to the contrary but only by his Negatiue Proofes Such and such mention no such thinge Ergo there was no such matter Thus whether D. Harding spake beside Truthe and lerning let the indifferent reader iudge Harding For whereas Christ commaunded the Apostles to baptise in the name of the Father and the Sonne and the Holy Ghoste they baptised in the name of Iesus Christ 54 only The .54 Vntruthe A foule deprauation of the Scriptures This deprauation M. Iewell laieth to D. Hardinges charge for putting the worde only in the last place Truthe it is that the Only baptim mencioned in the Actes of the Apostles is mencioned to haue ben geueÌ„ in the name of Iesus As in the second the tenth the eight and the seuententh chapters it may be sene And so it is no Vntruthe that by the letter of holy Scripture the Apostles baptised only in the name of Iesus Christ. The displacing of a worde which altereth not the sence vnlesse M. Iewel caÌ„ proue it was done of fraude or malice is no Vntruthe in any vpright iudgement The sence of holy scripture being kept the Scripture is not depraued though some worde be put out of order Now that the Scripture so saieth bothe the only mentioning of such forme of baptim in all the Actes of the Apostles bothe the letter it selfe I saie and the meaning also of the letter if we beleue the iudgemeÌ„t of S. Ambrose coÌ„uinceth S. Ambrose disputing of this baptim mencioned in the Actes of the Apostles hath these wordes Cum dicitur In nomine domini nostri Iesu Christi per vnitatem nominis impletum mysterium est When it is saied In the name of our lorde Iesus Christ by the vnite of the name the sacrament is complete For as S. Ambrose saieth also in that place he that is blessed in Christ is blessed in the name of the Father and the Sonne and the Holy Ghoste Thus by the letter and by the meaning of the letter if we beleue S. Ambrose baptim was geuen in the name of Christ Only without mencioning the Father and the Holy Ghoste and yet in dede in the name of all But beholde good Reader
hearde of the faithefull people to 〈◊〉 that thereof the hartes of the heareâ—s maye be sturred to more deuotioÌ„ and honour geuing to God For so the holy Apostle teacheth saying in the first epistle to the Corinthians For if thou only blisse with the Spirit how shall be that supplieth the roume of the ignorant saye Amen to God at thy thankes geuing For he knoweth not what thou saiest Thou geuest thankes well But the other is not edified For these causes therefore it behoueth that the praier at the holy Oblation and also other praiers be offred with lowde voice of the holy bishoppes and priestes vnto our Lorde Iesus Christ with the Father and the holy Ghoste Thus farre the Constitution of Iustinian His wordes do require as S. Augustins also before that the Priest do speake alowde at the holy Oblation time And the cause thereoff he geueth Not that the people may vnderstande him For in Iustinians time fewe or none of the common vulgar people vnderstode the lerned Greke or Latin wherein the Church Seruice was then only saied But that the people hearing the priest might thereof be stirred to more deuotion and honour geuing to God To the which deuotion the people is stirred when the priest lifteth vp his voice stretcheth his handes and knocketh his breast with other such godly tokens of the inwarde man though they vnderstande not the very wordes that the priest speaketh Yea and better also then if they vnderstode them as the very experience of deuotion in olde time and at these dayes dothe euidently declare For nowe the people as I haue heard them my selfe complaine harkening to the Minister reading the Scriptures in English and vnderstanding the meaning thereof as much as if they were readd in greke they spende the litle time which they abide in the Churche rather in wondering at suche straunge matters then in priuat deuotion and praier Yea by that externall noyse of the English Seruice familiar to their eares and strange to their vnderstanding they are forced to harken to that which they attaine not and remaine distracted from that which they woulde doe But in the olde Latine Seruice when the priest saied his Confiteor all the Parishe woule knele downe and lifte vp their hartes to God with him Likewise somewhat before the Sacring when the priest speaking more alowde beganne to saie Per omnia secula seculorum and that which foloweth the whole Parish woulde stande vp and lifte vp their hartes also to God with the priest deuoutely attending the presence of their Maker in those most Holy and Dreadful Mysteries Neither was there any so ignorant in al the parishe which did not at that time lifte vp his harte to God with the Priest though he vnderstode no one worde that the Priest saied For they came then to the Seruice to praye vnto allmighty God They came to Sermons to lerne and to be instructed In this deuotion many a thousand of englishmen though they vnderstode no one worde of the Priest haue yelded their soules to Cod and attained to the blisse euerlasting these nyne hundred yeres and vpwarde all which time the English Church hath bene Christened and hath had the Church Seruice only in the latine tounge Thus much of the meaning of Iustinians Constitution of the which M. Iewell for all his Replie can not yet picke out his Vulgar Seruice But nowe it shall farder appeare that though that Constitution had bene made of such Countres where the people vnderstode the Seruice yet it was no generall Constitution nor touched not the latin Church as you haue hearde in the wordes of D. Harding before alleaged vpon the which M. Iewell though him selfe to haue a good occasion to note a Couple of Vntruthes His Note in the Margin you haue heard before Nowe he prosecuteth it in his text and saieth Iewell M. Harding saieth further This lawe toke place onely in Constantinople and not in the Churche of Rome And so he coucheth two manifeste Vntruthes together in one sentence First M. Iewel alleageth not the wordes of D. Harding truly D. Har. saieth Iustinian ordained thus for the Greke Church onely and to that onely it is to be referred Nowe Constantinople is but a parte of the greke Church M. Iewel therefore after his maner hath restrained much the wordes of D. Harding thereby to make the Vntruthe more apparent and the matter more odious But nowe M. Iewell Howe proue you this to be Vntrewe Thus he flourisheth Iewell But what wil he saye Iustinian was not Emperour of Rome or had nothinge to doo in the Churche of Rome StapletoÌ„ What nede is there that D. Hardinge shoulde saye so muche You knowe M. Iewell by your lawe that the lawes and statutes of Emperours do not allwaies extende to all the prouinces of the Empire Which shall euidently appeare by that which your selfe anon alleageth Iewell Verely he writeth him selfe the Emperour of Rome of Fraunce of Almanie and Germany c. Iustinian dothe no where write him selfe Emperour of Rome And it is euident by the stories he had in Italy as Contius noteth But dubium Imperium a doubteful and not settled Empiere It is knowen that the Gotthes then possessed Italy that Belisarius the Capitaine of Iustinian ouerthrewe them in often battailes but did not yet vtterly extinguish them And the first depute of the Greke Emperour at Rauenna in Italy â—â—lled Exarchus was in the time of Iustinus successour to 〈◊〉 Iustinian Neither was Iustinian Emperour of Fraunce Foâ— though he be called Francicus yet that was not as Blondus semeth to saie of that we call nowe Fraunce but of a parte of Almanie so called as diuers other do write And certain it is by the Chronicles of Fraunce and other that in the time of Iustinians Empire Chilperic and Clotarius were kinges of Fraunce succeding to Clouis who one hundred yeres before the Empire of Iustinian in the time of Theodosius the seconde occupied the realme of Fraunce Sence which time Fraunce was neuer subiect to the Empire more then other realmes were Iewell And deposed two Bishops of Rome Syluerius and Vigilius VVhereof it may appeare he had somewhat to doo in the Churche of Rome Verely a small power woulde serue to bringe this to passe The Emperesse Iustinians wife being an Eutychian heretike and offended with Pope Siluerius for not restoring Anthemius the Eutychian bishop of Constantinople whom Agapetus the Pope predecessour to Siluerius had deposed and ordred in his place Menna founde the meanes by her Capitaine Bellisarius who occupied and defended Rome at that time against the Gotthes to banishe the Pope Siluerius This was no great Acte for such a Capitain as Bellisarius was to banishe a holy bishop Such Imperiall despositions you vse Vigilius in like maner being placed in the roome of Siluerius by the drifte also of Belisarius at the Commaundement off the Eutychian Empresse to whom he had promised that being Pope he would restore
the lawe not to be so generall as to extende to the Romaine Empire In the ende of the Constitution Commission is geuen to the Officier of Constantinople Vt per prothemata in consuetis locis Râ—giae Ciuitatis affixa in cognitionem omnium perduâ—ere festinet manisâ—sta facere omnibus qui prouincijs praesunt That by proclamations sett vp in the accustomed places of Constantinople the lawe should be published and notise be geueÌ„ to al that gouuerne the prouinces Here the Officer of Constantinople is appointed to publishe this Constitution Nowe woulde the Romaines take notise of him who had as high Officers to publish such matters as any was in Constantinople And therefore Iustinian in his most generall Constitutions when he will haue them to extende to Rome maketh expresse mention of Rome by name As when he saieth Et hoc non solum in veteri Roma vel in hac Regia Ciuitate sed in omni terra vbicunque Christianorum nomen colitur obtinere sancimus This lawe we will to take place not only in olde Rome or in this Imperiall Cytye of Constantinople but also in in all the worlde where so euer the name of Christians is had in honour Rome therefore in this Constitution of M. Iewell being not expressed it semeth by the lawe to be omitted For the law saieth Ea quae notabiliter fiunt nisi specialiter notentur videntur quasi neglecta Suche thinges as are notably done vnlesse they be specially noted they seme to be as though it were neglected And thus it appeareth notwithstanding the generall wordes of the Constitution and the generall rules alleaged by M. Iewell not only that therefore the Constitution is not necessarely to be generally taken but also by the Circunstaunce of the lawe yt is gathered that it ought not generallye to be extended to Rome or to the Empire thereof If we listed in other differences and Circunstances to vse the aduise of the lawyers many moe reasons might be brought for this purpose as the lerned in the lawe do knowe right well But these fewe many suffise to declare that M. Iewelles Generall lawes can nothinge helpe to proue this Constitution to be Generall Now let vs consider whether in the residewe he bringe any better lawes Iewell And what reason hathe M. Hardinge or what witnesse more then his owne that this onely Lawe toke no place in the Churche off Rome Forsothe he brought you a right good reason in his text whiche yowe M. Iewell thought good to dissemble vtterlye For thus D. Harding saied As â—hat Constitution pertained to the grâ—kes and not to the Latines so was it not found in the Latine bookâ—s vntell Gregorius Haloander of Gâ—rmany of late yeres translated the place This is one reeson M. Iewell why this Constitution appertaineth not to the Latin Churche That is Bicause it hath bene onely in Greke and not translated into Latin vntill nowe of late yeares For if it had bene made for the Latin Churche no doubte but it shoulde haue bene translated into Latin as the other Nouelles were euen from the time of S. Gregorye hitherto as it appeareth by certaine of these Nouel Constitutions alleaged in Latin after the olde translation by S. Gregorye And this reason also touched by D. Harding is noted before of Contius who geuing a reason why manye of these Nouell Constitutions haue hitherto lacked in the Common Latin translation saieth Cur autem multae deperierint in Causa haec sunt Erant inter has leges permultae constitutiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locales quarum nullus fere vsus esse visus est illis praesertim Longobardis plus aequo Musas humaniores literas abhorrentibus nihilque quod non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conduceret magni facientibus Why manye of the Nouell Constitutions haue perished these are the Causes There were amonge these lawes manye Constitutions priuat and proper to certaine places whereof there semed to be no vse at all specially to those Longobardes who vpon the ende of Iustinians Empire possessed Italy meÌ„ abhorring froÌ„ all good lerning and regarding nothing that made not for the peny This is one cause why this lawe of Iustinian tooke no place in the Churche of Rome And this reason was so good that yowe M. Iewell in all your Replie woulde neuer come nere it But when the place came that yow shoulde haue awnswered it yow turne the Readers minde an other waye telling him that D. Harding semed to touche Gregorius Haloander with corruptioÌ„ of these lawes and so yowe entre to defende him whom no maÌ„ founde faulte with Onelye D. Harding saied As that Constitution perteined to the grekes and not to the Latines so was it not founde in the Latine bookes vntill Gregorius Haioander of Germany off late yeares translated the place At these wordes yowe startle and wince as feeling perhaps some sore touched which yowe were lothe anye man shoulde come nere And therefore yowe saie Iewell Gregorius Haloander whom M. Harding semeth to touche withe corruption of these lawes was a lerned man and a faithefull translatour and for his diligence deserued thankes and therefore nedeth no excuse He addeth nothing more then is to be founde in the Originall What nede so muche a doo M. Iewell if there were not some suspicion in the matter Let euerye indifferent Reader Iudge whether the wordes of D. Harding do charge Haloander with any such matter as yow haue imagined But the verse of Cato will allwaies be true Conscius ipse sibi de se putat omnia dici The guilty conscience thinketh all is spoken of him selfe Yowe saie Haloander was a faithefull translatour and added nothing more then he founde in the Originall Yet Contius a lerned lawyer calleth this translation of Haloander A quodam priuato homine propria authoritate contaminatam translationem A corrupted translation set forthe by a priuat man by priuat authorite And againe he saieth of it Dum vitat barbariem incidit plaerumque in prauam affectationem While he coueteth to be Eloquent he falleth oftentimes in to a corrupted affectation This is the faithefull translation which M. Iewell so muche commendeth and that beside all purpose For this being brought in of D. Harding as a reason why that Constitution remayning all this while vntill late yeares in the greke tounge and not translated in to Latine as the other Nouell Constitutions were shoulde appertaine to the greke Churche and not the Latin M. Iewell to the reason and to the matter answereth nothinge but seketh occasion to procure enuie to his aduersary charging him with that which he neither saied nor intended whiche yet other lerned men haue bothe saied and writen Done truly like a shifting Rhetorician but not like a true dealing diuine Iewell Certainely the rest of the same Nouell Constitutions were made not onely for Constantinople or for Rome but also for the whole Empire Iff all the rest were
latin Seruice as in the english Certain it is the people of Cappadocia of whom S. Basil there speaketh had not the greke for their vulgar tounge as hath bene before proued in the 69 Vntruthe and yet were these psalmes as all the other Seruice vnder S. Basill songe and saied in the greke tounge as appeareth by the praiers yet extant in greke in the Masse or liturgie of S. Basill Then as the people of Cappadocia applied the greke seruice to them selues so may the people of England applie the latine Seruice to them selues if they will assiste deuoutely geue their assent to the priest gods Minister and lifte vpp their hartes to God with him So hath the Church these many hundred yeres vsed It is not now to lerne of you M. Iewell She hath and att all times hath had marke this well M. Iewell the holy Ghoste to prompte her to guide her and to assiste her and shall so haue in aeternuÌ„ for euer if Christ be true of his promise Thus are your authorites answeared Thus is the truthe auouched and proued M. Iewell and you founde a slaunderer not so much of D. Harding as of the Truthe which shall at lenght confounde all that be against her Harding The nations that haue euer had their Seruice in the vulgar tounge the people thereof haue continued in Scismes errours and certain Iudaicall obseruances so as they haue not bene reakoned in the number of the Catholike Churche As the Christians of Moscouia of Armenia of prester Ioan his lande in Aethiopia Iewell The 86. Vntruthe For the Seruice in the Vulgar tounge neuer was cause of Schisme or heresy D. Harding saieth not so much Their Vulgar Seruice was not the cause of their Schisme But there schisme and other heresies were the cause of their Vulgar Seruice For hauing ones diuided theÌ„ selues froÌ„ the Church in Doctrine they chose also that order of Seruice which was coÌ„trary to the Church I perceiue M. Iewell It is all one with you whether a man bidde you drincke ere you goe or goe ere you drincke Harding VVherefore to conclude seeing in sixe hundred yeres after Christ the Seruice of the Church was not in any other then in the greke and latine tounge for that any man is able to shewe by good proufe c. Iewell The .90 Vntruthe The Contrary is sufficiently proued in the 15. diuision of this Article All M. Iewelles proufes are sufficiently and particulary att large disproued in the same diuision See the answer to the 78. Vntruthe So the conclusion of D. Harding is sure and M. Iewell according to promise must subscribe The heape of Vntruthes which M. Iewel saieth in his margin are here laied together in the Conclusion haue ben all before particulary examined and iustified Harding As the bolde assertion of M. Iewel is plainely disproued so the olde order of the Latine Seruice in the latine Churche whereof Englande is a prouince is not ráshely to be condemned especially whereas 91. being first committed to the Churches by the Apostles of our countrie and the first preachers off the Faith here it hath bene authorised by the continuance off allmost a thousand yeres without controll c. Iewell The 91. Vntruthe For the first preachers off the Faith in this Iâ—elande weâ—e grekes and Hebrewes and not Latines This hath ben told vs twyse or thrise before and nowe to awnswere it fully I thinke it good bothe for Countrie sake that the State of her touching the firste cummyng of Religion vnto her maie be knowen and that Trueth also maie not be suppressed by any alleaging of an other trueth And first what M. Iewells discourse is abowt this mater we shall consider After that we will shortlye declare who were in deede the Englishemens first Apostles withe defence of their honour and worthynes Touching the first Iewell Ghildas saieth that Ioseph of Arimathea that toke donne Christe from his Crosse being sent hyther by Philipp the Apostle out of FrauÌ„ce began first to preache the Gospell in this Realme in the tyme of Tyberius the Emperour Stapleton But what successe had it How deepe roote toke it How was it spreade abrode How was it receiued For the cummyng of Ioseph hither proueth not that the whole countrie was conuerted but that the Gospell was there preached And an argument maie hereof be gathered not that they openlye professed the Christian faithe but that they had the waie shewed vnto them by which they might come to the knowledge and loue of their Saluation So that yow can not inferr The whole State of Britaine was turned from their Idolatrie to the Christ by cummyng of Ioseph of Arimathea but this you might saie that euen in the vttermost partes of the world the sownde of the Gospell was heard immediatly after Christes Ascension and that al the world might see his mercie and Saluation and that al excuse was taken awaie from Idalotours if they would not repent and beleue in the onelye and true and Almightie God Iewell Nicephorus saieth that Simon Zelotes aboute the same tyme came in to this Ileland and dyd the lyke Stapleton He came in dede as Nicephorus sayeth but he came not lyke a Lieger but lyke and Embassadour not to tarye and couert the whole but to doe a message for the whole in the hearing of a few For Simon Zelotes saieth he in preaching the Ghospell went thourough Aegypte Cirene and Aphrica and afterwarde through Mauritania and all Lybia and brought the same doctrine euen to the weast Occeane and to the Iles of Britannie So that it appeereth he went a pace like a Cursor that telleth good newes but he conuerted not I trow euerye countrie through which he went Iewell Theodoretus saieth that S. Paule Immediatly after his first delyuerie in Rome vnder themperour Nero preached the Gospell in this Ileland and in other Countries of the weast It is wonder that he should not heare that Ioseph of Arimathea and Simon Zelotes had conuerted it alreadie if as yow imagine Britanie receiued the Faith when they preached there But doth Theodoretus saie that S. Paule by name preached the Gospell there I beseech the gentle Reader to consider in this place how particularly and distinctly M. Iewell setteth furth vnto the the cummyng of S. Paule in to Britannie He nameth him singularly S. Paule he noteth the tyme after his first delyuery in Rome he setteth it furth by the name of the Emperour vnder the Emperour Nero and all this he dothe to make the beleue that Theodoretus speaketh so distinctly of S. Paules cuÌ„myng in to our countrie and preaching there in his own person that it were impossible to doubt thereof Nowe if Theodoretus saie so muche then is M. Iewell discharged if he doe not what a bold and shameles felow is he that dareth so to make witnesses speake at his pleasure and so to abuse the credulitie of the vnlerned Theodoretus wordes are these Nostri illi piscatores
a fewe for example of the West and East Churche and of the Supreme Iurisdiction in Matters Ecclesiasticall practised by the holy Father S. Gregory Bishop of Rome ouer them To come nowe to the last point for a Clere and vndoubted witnesse of a Supreme Authorite ouer the whole Churche let vs consider a fewe sayinges of this holy Father as M. Iewell him selfe calleth him and that often First for receiuing Appeâ—le from any other Mâ—tropolitane or Patriarche in case that any suâ—h wanted he saieth â—i dictum fuâ—rit quia nec Metropolitam habuit nec Patriarcham dicandâ—m est quia a Sede Apostolica quae omniuâ— Ecclâ—siarum Caput est causa audienda ac dirimenda fuerat Iâ— it be saied that the party accused had not any Metropolitane or Patriarche it is to be saied that the Cause ought to be hearde and determined of the See Apostolike which is The Head of all Churches Here lo by the waye M. Iewell you haue the Clere Sentence of One holy Father by your selfe so confessed and called and that with in your first 600. yeres which in plaine termes calleth the See Apostolike The Head of all Churches as much truly as Head of the Vniuersall Churche Wherefore you must if you will stande to your promise twise repeted in Pulpit and more them twise sett forthe in printe enen here Yelde and Subscribe Or els saye plainely that you stande vpon Termes and seke not the Matter So you shal proclaime your selfe an earnest trifler and an open Mocker of Gods people In an other Epistle writen to S. Gregory by Iohn a bishop and registred amonge his Epistles thus we reade Quibus ausibus ego sanctissimae illae Sedi quoe vniuersali Ecclesiae â—ura sua transmittit praesumpserim obuiare With what attempt shoulde I presume to withstande that most holy See of Rome whiche sendeth forthe her lawes to the vniuersall Churche As muche to saie Of whome the Vniuersall Churche of Christ is directed instructed and gouuerned But let vs heare againe S. Gregorye him selfe speake Thus he saieth Ea quae semel Apostolicae Sedis Authoritate sancita sunt nihil egeÌ„t firmitatis Such thinges as are ones decreed by the Authoritye of the See Apostolike nede no farder strength or Confirmation In like maner in an other place speaking of a Synod whiche the Patriarche off Constantinople woulde haue kept with other Bishoppes and writing thereof to certain Bishops that they shoulde in no wise consent thereunto he saieth Sine Apostolicae Sedis Authoritate atque Consensu nullas quaecunque acta fuerint vires habent Whatso euer thinges shall be done or passe in that Synod they are of no value or effect without the Authoryte and Consent off the See Apostolike And to shewe that all Bishops none excepted were subiect to the bishop of Rome when anye thinge was committed against the Canons for otherwise they were Brethern and equall this One place of S. Gregory dothe sufficiently and expressely declare it Writing of the Bishop of Constantinople howe being accused of a certain crime first by bribery he founde the meanes the Matter came not to the Popes hearing but afterward he semed to submitte him selfe to iudgement and to speake faire S. Gregory writeth thereof in this sorte Valde dubium est vtrum puré an certe quia à coepiscopis suis impetitur nobis modo talia loquatur Nam quod se dicit Sedi Apostolicae subijci si qua culpa in Episcopis inuenitur nâ—scio quis â—i Episcopus subiectus non sit Cum vero Culpa non exigit omnes secundum rationem humilitatis aequales sunt I doubte very much whether he speake nowe thus vnto vs simply and truly or els because he is driuen thereunto by his felowe Bishops For as for that he saieth he is subiect to the See Apostolike verely if any Trespasse be founde in Bishops I knowe no Bishop but he is subiect vnto it But as longe as no Trespasse committed requireth such Subiection all by the waie of humilite are equall In these wordes S. Gregory teacheth vs three pointes all worthy to be noted in this great time of schisme and disobedience First that the Bishop of Constantinople one of the chiefest Patriarches professed him selfe to be Subiect to the See of Rome Secondarely that all Bishops none excepted if they be founde faulty in any pointe are also Subiect to that Chiefe and Principall See of Rome Thirdly and last that this is no seruitude as M. Iewell otherwhere calleth it or mere subiection as subiects are vnder their Prince or the seruaunt vnder his Master For not offending all are equall and that by the waie of humilite Which offence being committed must be chaunged into rigour and Authorite Of this Authorite and principalite not only in Correcting that is amisse but also otherwise S. Gregory in an other place thus writeth Quanto Apostolica Sedes Deo Authore Cunctis praelata constat Ecclesijs tanto inter multiplices curas illa nos valdé sollicitat vbi ad consecrandum Antistitem nostrum expectatur arbitrium As farre as the See Apostolike is well knowen to be sett ouer all Churches by the Appointment of God him selfe so farre amonge other manifolde cares this also maketh vs very hoâ—full when to the Consecrating of a bishop our Arbitrement is attended In this point therefore also of Confirming bishopps to be consecrated and ordayned we see the Authorite of the bishopp of Rome was required and that bicause Cunctis Deo Authore praelata constat ecclesiis it is knowen to be sett ouer all Churches without exception by the order and appoyntment of God him selfe Of the which we hearde before out of the wordes also of S. Gregory that in three seuerall places of holy scripture Christ had so appoynted it making Peter head of the rest These places of holy Scripture are of S. Gregory in an other epistle applied so againe where thus he writeth Quis nescit sanctam ecclesiam in Apostolorum Principis soliditate firmatam Qui firmitatem mentis traxit in nomine vt Petrus a Petra vocaretur Cui veritatis voce dicitur Tibi dabo claues regni caelorum Cui rursus dicitur Et tu aliquando conuersus confirma fratres tuos I terumque Simon Ioannis amas me Pasce oues meas Itaque cum multi sint Apostoli pro ipso tamâ—n principatu sola Apostolorum principis Sedes in Authoritate conualuit Quae in tribus locis vnius est Ipse enim sublimauit sedem in qua etiâ—m quiescere praesentem vitam agere dignatus est Ipse decoâ—auit sedem in qua euangelistam discipulum misit Ipse firmauit sâ—dem in qua septem annis quà muis discessurus sedit Who knoweth not that the Holy Church is streÌ„ghthened in the solidite and fastnesse of the Prince of the Apostles Who the sure stedfastnesse that he had in minde toke also in his Name that he was
Hierom vpon this place of S. Matthew expoundeth Peter to be the Rocke vpon the which Christ builded his Churche saying Sicut ipse lumen Apostolis donauit c. As Christ gaue all the Apostles light that they might be called the light of the worlde and had their other names of Christ so vnto Simon which beleued in Christ the Rocke he gaue the name of Peter And by the metaphore of a Rocke it is well saied of Christ vnto him I will builde my Churche vpon thee And how many Fathers may be here alleaged which all with one mouthe do confesse that vpon Peter not only vpon the faithe or Confession of him the Churche is builded Tertulliam saieth Latuitne aliquid Petrum aedificandae ecclesiae petram dictum Was there any thinge kept hidde from Peter which was called the rocke of the Church to be builded S. CipriaÌ„ almost as ofte as he speaketh of Peter so ofte he calleth him the foundatioÌ„ of the Churche Petrus saieth he super quem aedificata ab eodem domino fuerat Ecclesia c. Peter vpon whom our lorde builded his Churche And againe Loquitur illic Petrus super quem aedificanda fuerat Ecclesia Peter speaketh there vpon whom the Churche should be buylded â—xpounding also the Authorite which Christ gaue to Peter in this place of S. Matthewe he sayeth that although the Apostles had aequal power yet vt vnitateÌ„ manifestaret vnitatis eiusdem originâ—m ab vno incipientem sua authoritate disposuit to expresse an Vnite in the Churche Christ by his Authorite disposed that the fountaine and springe of that Vnite shoulde procede of One which was Peter Therefore also in the disceptation of Peter with Paule touching circuncision S. Ciprian Commending the humilite of S. Peter towarde S. Paule saieth Nec Petrus quem primum Dominus elegit super quem aedificauit Ecclesiam suam se vindicauit c. Neither did Peter whom God chose to be the chefest and vpon whom he builded his Church reuenge him selfe etc. Olde Fater Origens wordes in this matter seme very plaine Thus he saieth Petro cum summa rerum de pascendis ouibus traderetur super ipsum velut super terram Fundaretur Ecclesia nullius confessio Virtutis alterius ab eo nisi Charitatis exigitur When the chiefe gouernement of feeding Christes flocke was committed to Peter and the Church was builded vpon him like as vpon earthe the profession of no other Vertu is required of him but Charite For after Christ had three times asked him Peter louest thou me yea and ones Diligis me plus his Doest thou loue me more then these other doe and to euery question Peter had answered Yea Christ concluded with him and saied Pasce oues meas Fede my shepe In these demaundes only loue was required of him And at this time saieth Origen Summa rerum de pascendis Ouibus traditur The chiefe and principall gouernement of feding Christes shepe was deliuered vp vnto him and Super ipsum velut super terram fundata est Ecclesia The Church was builded or founded vpoÌ„ him vpon Peter him selfe euen as vpoÌ„ earthe That earthe truly which our Sauiour called a Rocke and made it by his special praier for him that his Faith should not faile stroÌ„ger and stedfaster then any Rocke or Quarre of what euer stone it be Therefore Cyrillus an other greke Father saied expressely Nulli alij quà m Petro Christus quod suum est plenum sed ipsi soli dedit Christ gaue his whole ful power to none other then to Peter But to him only he gaue it And what is to be Vicair of Christ if this be not If he haue Summam rerum traditam the Chiefe gouuernement and Authorite left vnto him as Origen saieth if Christ gaue to him ful power and to none other as Cyrillus sayth if vpoÌ„ him the Church was builded as so many Fathers doe witnesse not only S. Hilary S. CipriaÌ„ S. Ambrose S. HieroÌ„ and Tertullian of the West Church but also S. Chrysost S. Basill Origen and Epiphanius of the East Churche how can it be doubted but that Peter succeded to Christ by his owne most blessed appointment in full power and Authorite and was therefore his true Vicaire It will here be saied Many other Fathers yea and some of these alleaged do expound this place of Matthewe in such sorte that not vpon the person of Peter but vpon the faith of Peter the Church is builded To this I answer that bothe is true And that I declare by two causes First by most euideÌ„t reason next by Authorite The reason is this The Churche is builded vpoÌ„ the faith of Peter and yet vpoÌ„ the person of Peter bicause the person of Peter touching his faithe is no fraile mortal creature but is a stroÌ„g vnshakeable Rocke as the faith it self is And why so Forsothe bicause to the person of Peter it is promised that his faith shal not faile Christ sayd I haue praied for thee Peter that thy faith may not faile We beleue this praier is obtained And therefore vpon this warrant of Christes praier the person of Peter and his faithe shall neuer be seuered Thus the fathers calling sometimes the faith of Peter sometimes Peter him self the Rocke of the Churche do meane one selfe thinge By Authorite thus it is proued No writer doth more often and more earnestly interpret that place of the faith of Peter or of Christ him selfe and call that faith and coÌ„fession of his and sometime Christ him self the Rocke vpon the which Christ builded his Church then doth S. Augustin Yeat the same lerned Father in his Retractations remembring that he had also expounded the same of Peter him selfe quod in eo tanquam in petra fundata sit Ecclesia that the Churche was builded in Peter as vpon the Rocke which sence also he saieth was songe by many in the hymnes of S. Ambrose where it is saide of the cocke hoc ipsa petra ecclesiae canente culpam diluit At the crowing of the cocke the Rocke of the Churche Peter lamented his faulte he concludeth the whole matter of those two expositions either off Peter to be the Rocke either of Christ with these wordes Harum duarum sententiarum quae sit probabilior eligat lector Of these ij sentences which is the more probable I leaue it to the Readers choyse Wherein as he condeÌ„neth none so he alloweth bothe And thus much out of the lerned Fathers for confirmation of the Minor or second proportion of my former Argument that the wordes of Christ in S. Matthew were properly spoken to Peter and that he was made by Christ the foundation and Rocke of the whole vniuersall Churche Which with the Maior or proposition being thus proued the Conclusion I trust will well folowe that Christ hath lefte and appointed in his Churche a Vicair vniuersal and that S. Peter And so farre is the rashe
Rome but chalenging of that right which bothe the Councell of Nice and the Councel of Sardica had decreed before Thirdly he committed no forgerie nor falsified the Nicene Councell as hath bene before proued Last off all Bonifacius saieth not off the Aphricane bishops that they were alltogether inflamed and lead by the diuell these be the cancred wordes of M. Iewells tendre harte Only he saieth instigante diabolo The Diuell pricking them and mouing them thereto Thus with a messe of Vntruthes and a heape of cancred malitiouslies M. Iewel thinketh to answer the places alleaged and to proue them Vntrue yea and as he saieth Vtterly without any shadowe or colour off truthe Which to be a most impudent shamelesse and desperat outfacing lie let the wordes them selues proue Pope Leo writeth thus to Athanasius the bishop of Thessalonica As my predecessours to your predecessours so I vnto you folowing their examples delegated my roome and Authorite to thentent that you after the example of our discretion might helpe that which we owe vnto all Churches principally by Gods institution and that you might supplie the presence of our visitation in the prouinces farre distant from vs. Bicause you being there at hande may readely knowe what thinges may by your selfes be ended and what things to our iudgement may be reserued These be the wordes of that lerned and most holy Father Leo so much commended and reuerenced in the fourthe Councell of Chalcedon By these it appeareth that not only by Leo but by his predecessours before the Bishop of Thessalonica was the Popes delegat in that parte of the East Churche and in the prouinces adioyning And therefore the great Councell of Sardica longe before the time off Leo for the greate resorte off Priestes and Deacons to Thessalonica aboute such suites to the Popes legat made a decree that suche Priestes and Deacons shoulde make no longe abode in that Citie In like maner Simplicius writeth to Achatius of Constantinople wondering that he had not yet certified him of the state of the Churche of Alexandria being bothe required Vt participata sollicitudine literas apud principem prosequeretur instituti veteris memor in orthodoxorum defensionem semper incumberet that taking parte of his care and charge he would promote his letters to the Prince and also remembring his olde office should emplie him self allwaies to the defence of the Catholikes Bonifacius the second certifying Eulalius bishop of Alexandria of the reconciliation of the Aphricanes saieth Vota nostra charitatem tuam latere nolumus ne qui particeps fuit sollicitudinis gaudiorum fructus reddatur extorris We will not conceale from you our good tydinges lest that he which taketh part of our charge may seme to lacke parte off our ioye and coumfort Thus as Leo calleth Anastasius his legat in Thessalonica a helper off his vniuersall charge so Simplicius and Bonifacius do call the bishoppes off Alexandria and Constantinople Sollicitudinis particepes the partakners off their Vniuersall charge as being their legates in that parte of the worlde And thus farre it is proued that the bishoppes of the East were subiect vnto the Bishoppe of Rome Whiche also by that which before hath bene saied touching the Appeales of Athanasius bishop of Alexandria of S. Chrysostom bishop of Constantinople and of Theodoret bishop of Cyrus Also of Flauianus an other patriarche of Constantinople of Iohn Talaida a Patriarche of Alexandria of Paulus Marcellus Asclepas Lucianus and diuers others al bishops in the East Church dothe appeare clerely and sufficiently proued Yet M. Iewell euer better able to appose and make obiections against a truthe then to answere to the proufes brought for the truthe that is as one that is full off doubtes but resolued in nothinge euer lerning as S. Paule saieth but neuer attaining to knowleadge and more expert in reprouing the Catholikes then in confirming his owne positiue opinion as S. Augustin noteth of the Manichees though he coulde not answere to the place alleaged yet he can saie somewhat against the position Thus he saieth Iewell What dutye the Bishoppes off the Easte parte owed to the bishopp off Rome whosoeuer hathe reade and considered the storye and the practise off the tymes maye soone perceiue First the Councell of Nice appointed euerye off the three Patriarches his seuerall charge none of them to interrupte or trouble the other And willed the Bishoppe off Rome as Ruffinus reporteth the storye to ouersee Ecclesias suburbanas whiche were the Churches within his prouince Stapleton Howe this is to be vnderstanded I haue before spoken in parte but more largely you may reade in the Confutation off your Apologie Such common obiections must haue a coÌ„mon solution Iewell And therefore Athanasius calleth Rome the chiefe or mother Churche of Romain Iurisdiction Stapleton This therefore foloweth not Athanasius in that place talking of the persecution of pope Liberius by the Arrians exaggerating their wickednesse saieth Thâ—y spared not so muche as Liberius the Bishoppe of Rome hauing no reuerence of him nâ—ithâ—r as it was the Apostolicall See nor bâ—bâ—cause Rome was the chiefe Citie off the Romain Iurisdiction By this disiunctiue proposition making a distinction betwene the Apostolicall See and the Citie of Rome it semeth Athanasius tooke not there the worde Metropolis for Mother Churche as M. Iewell hath translated but for the chiefe or head Citie Otherwise if M. Iewel wil in good earnest haue Rome to be the chiefe and Mother Churche off the Romain Iurisdiction by the verdit of Athanasius then not only the Romain Dyocese or prouince but all Aegypte and Grece all the East Church being at that tyme of the Romain Iurisdiction as all subiect to the Emperour of Rome Constantius shall be subiect to the See of Rome as being the Chiefe and Mother Churche of them all by Athanasius his witnesse and by the Confession of M. Iewell And truly that Athanasius bishoppe of Alexandria in Aegypt was subiect to the bisshoppe of Rome it appeareth well bothe by that Athanasius being cited thither by Iulius the Pope appeared there and pleaded his cause and was restored by the Popes letters vnto hys bishopricke and also by his Appeale to Rome the second time through the often persecutions of the Arrians Iewell And for that cause the Bisshoppes of the Easte in their Epistle vnto Iulius call hym theyr felowe Seruâ—unte And Cyrillus the Bisshop of Alexandria writing vnto Celestinus calleth him his brother Felowes and Brothers be titles .441 off equalite and not of subiection Stapleton Well reasoned and like a diuine Christe our Sauiour in the gospell calleth the Apostles his brethern euen after his Resurrection and Glorification But what then M. Iewell Was not Christ therefore their head See what blasphemies your maner of reasoning inferreth Agayine you are driuen in the ende off this Article to confesse that Peter was head of the Apostles Yet Christ saied to him Thou being conuerted confirme thy
of Doctor Hardinge be as Master Iewell hathe noted it Vntrue or that whiche he bringeth Of sitting before other bishops in all assemblies vtterly False beinge builded vpon a former Vntruthe of Iustinians Constitutions and contrarye to the whole Meaninge Intent and Purpose of the Author him selfe Theodoret in that epistle to Leo. Harding VVhat other is it to call the Churche of Rome the Principall Churche respect had to the bishop there and not otherwise wherein a figure of speache is vsed as Ireneus and Cyprian doe and President or 123 sette in authoritie ouer the whole worlde as Leo dothe then to call the Bishop of Rome Head of the Vniuersall Churche Iewell The 123. Vntruthe Leo hath not one such worde This Vntruthe is soone Iustified and Master Iewell thereby expressely conuicted and forced to Subscribe according to Promise For Leo calleth expressely the See of Peter Head of the Vniuersal Church His wordes are Ad vnaÌ„ Petri sedem Vniuersalis Ecclesiae cura confluit vt nihil vsquam à suo Capite dissideat The charge of the Vniuersall Church hath recourse to the onely Seate of Peter to thentent that nothinge may at any time Varie from their Head Let nowe M. Iewell or any man els picke out any other sence of these wordes then that the Seate of Peter is Head of the Vniuersall Church The cause why the Vniuersall Churche hathe recourse to the only Seate of Peter is bicause nothing might varie from the Head And is not then the See of Peter the Head thereof If this place be not plaine enoughe take an other Leo writing to Theodoret after the Chalcedon Councell ended and finished hath these wordes Quae nostro prius ministerio definierat vniuersae fraternitatis irretractabili firmauit assensur vt vere à se prodisse ostenderet quod prius a Primae omnium Sede firmatum totius Christiani orbis iudicium recepisset vt in hoc quoque Capiti membra coÌ„cordent That which God had first decreed by vs the irrefragable consent of the Vniuersal brotherhood hath confirmed to shewe that it proceded in dede from him as the whiche being first confirmed of the most Principall See had receaued also the determination of all Christendome to thentent that herein also the Partes might agree withe the Head In these wordes againe Leo calleth his See the See of Rome the Head of all Christendom and of the vniuersall brotherhood assembled in the Generall Councell of Chalcedon And least that this testimonye of the Pope him selfe may seme to be off lesse Credit cal to minde in this place gentle Reader the wordes of this whole Generall of Councell of Chalcedon calling this Leo in their letters vnto him their Head whiche I haue before alleaged vnto thee in the 119. Vntruthe Yet bicause M. Iewell so stoutely auoucheth of this Vniuersall authorite ouer all Christendom in the See of Rome that Leo hath not one suche worde Beholde yet a thirde place out of this Leo auouching most euidently the same Speaking to the Citie of Rome in a Sermon which he made vpon S. Peters and Paules daye he hath these wordes Isti sunt qui te ad hanc gloriaÌ„ prouexeruÌ„t vt sis gens sancta populus electus Ciuitas sacerdotalis Râ—gia per sacram Beati Petri sedem Caput orbis effecta latius praesideres religione diuina quam dominatione terrena Quamuis enim multis aucta victorijs ius imperij tui terra marique protuleris minus tamen est quod tibi bellicus labor subdidit quam quod pax Christiana subiecit These are they he meaneth Peter and Paule which haue promoted thee o Rome to this glory that thow shouldest be a holy natioÌ„ a chosen people a priestly and princely Citie and being made the Head of the worlde by the holy Seate of blessed Peter shouldest beare a farre larger gouernement by Godly Religion then by worldly Empire For although thou hast enlarged thy Empire by sea and by Lande with manifolde victories yet it is lesse that warlye power to the hathe atchieued then that Christen peace to thee hath subdued Thus farre lerned Leo whom M. Iewel auoucheth to affirme not one suche worde as may proue the Churche of Rome sett in Authorite ouer the whole worlde You haue Hearde Leo saie in this place that Rome throughe the Seate of Peter hath bene made the Head of the worlde and beareth a larger gouuernement by Religion then euer she did by Empire And therefore Prosper loinge before the time of Leo affirmeth Romam per Apostolici sacerdotij principatuÌ„ ampliorem factam esse arce Religionis quam solio potestatis That Rome by the Primacy of Apostolike priesthood was of a larger Authorite in the preeminence of Religion then in the Throne of Empire Thus Leo and Prosper withe Ireneus S. Cyprian and S. Chrysostome whom D. Harding alleaged doe vniformely call the See of Rome the Principal Churche of more Principall power the Head of all Christendom the Mastâ—â— of the worlde But Leo most expresselye aboue other the Head of the Vniuersall Churche as yow haue hearde and sene 〈◊〉 his owne wordes at large M. Iâ—â—â—ll to answer all these places bringeth the like to haue bene 〈…〉 Paule who suffred at Rome withe S. Peter Whose Authorite had no other successour but the Bishop there Who was a Chosen Vessell beside all the other Apostles whom Leo calleth consorâ—em gloriae Petri the felowe in honour to S. Peter and whose Priuileges therefore and prerogatiues doe fortifie much the Authorite of the See of Rome but debaceth it not in any pointe And in an other place S. Augustin saieth Saluator quaÌ„do pro se Petro exolui iubet pro omnibus exoluisse videtur Quia Sicut in Saluatore erant omnes causa magisterij ita post Saluatorem in Petro omnes continentur Ipsum enim constituit Caput omnium Our Sauiour saieth S. Augustin when as he commaundeth payement for the Emperour to be made for him selfe and for Peter he seemeth to haue paied for all Bicause as all were in our Sauiour for cause of teaching so after our Sauiour all are conteyned in Peter for he ordeined him Head of all Iewell The 124. Vntruthe standing in the willful falsyfying of S. Augustine S. Augustine saieth Caput eorum not Caput omnium This is the most apparent Vntruthe of all except onâ— that hath hetherto bene brought And yet M. Iewell calling this a wilful falsyfying of S. Augustin Dealeth not only vncharitably but also hath auoutched an other most manifest Vntruth him selfe For what wilfull falsyfying can here appeare where no aduauntage his hadde by the exchaunge Considre the whole sentence gentle Reader and thou shallt See that S. Augustine affirmeth Peter to be Head of all He saieth in the same sentence As al were in Christe so al are in Peter And for proofe thereof he saiethe For Christ made Peter their Head Whose head M. Iewell by
called Peter of Petra the Rocke To whom by the Mouthe of Truthe it selfe it is saied To thee I will geue the kâ—yes of thâ— kingdome of heauen To whom againe it is saied And thou bâ—ing sometime conuerted Confirme thy Brethern And againe Sin on the Son of Iohn louest thou me Fâ—de my shepe Therefore whereas there are many Apostles yet for the Principalite it selfe and Chiefty Only the See of the Prince of the Apostles hath praeuailed in Authorite Which See in three places is one persons For he exalted the See of Rome wherein he Rested He honoured the See of Alexandria sending his disciple the Euangelist thither He established the See of Antioche remayning there him selfe 7. yeres though to departe To Conclude euident it is by S. Gregory that the See Apostolike wherof he saieth Cui praesidemus in the which we doe Gouuerne Pro ipso principatu sola in Authoritate coÌ„ualuit Only praeuayled in Authorite to haue the Chiefty and Principalite To that See he saieth All bishops are subiect si qua culpa in epâ—scopis inuenitur if any faulte be founde in bishops This See he calleth Caput omniuÌ„ ecclesiaruÌ„ the Head of all Churches and Cunctis praelatam ecclesiis Sett ouer all Churches What soeuer this See doth determine nihil egent firmitatis they nede no other strength and without the Authorite of this See Nullas quoecumque acta fuerint vires habâ—nt whatsoeuer dothe passe in Synod shall haue no force Of the which also agreing with S. Gregory S. Augustin saieth Cui primas dare nolle vel summae profâ—cto impiâ—tatis est vâ—l praecipitis arrogantiae to the which not to geue and graunt the primacy soothely it is a point either of most high wickednesse or of headling arrogancie And thus is in dede the estate of the See of Rome maintayned by the Authorite of this holy Father Brefely thus much is D. Hardinge furthered by the Authorite of S. Gregory And that euery English harte that any thinge regardeth the benefyt of his Faithe that reioyseth in the profession of Christianyte and that thinketh him selfe bounde to allmyghty God that euer he and his forefathers were brought to the faythe of Iesus Christ and to the knowleadg of a better life hereafter after to come that euery such I saie maie haue the better cause the more to consider the sooner to acknoweleadg the gladlyer to embrace the Primacy of the bishopp of Rome so vniuersally practised of this holy and lerned Father S. Gregory I beseche euery English Reader diligently to marke and beare away the testimony and witnesse that Venerable Bede the most of lerned light that euer shined in our Countie geueth to this holy Father and howe muche by his Iudgement we are bounde and beholding vnto him aboue all other men Thus Beda writeth of him in his ecclesiasticall History whiche for the confort of my dere Countre in this storme of schisme I haue of late sett forthe in the English tounge Of this holy Pope Gregory it becometh me in this our history of the Churche of Englande more largely to speake Bicause by his diligence he conuerted our nation that is the Englishmen from the powre of Satan to the faithe of Christe VVhome we may well and also must call oure Apostle For as soone as he was highe Bishop ouer the whole worlde and appointed gouuerner of the Churches lately conuerted to the faythe he made our Natyon the Churche of Christe whiche had bene euer vnâ—ill that tyme the bondslaue of Idols So that we may lawfully pronounce of him the saying of the Apostle That although he were not an Apostle to others yet he was vnto vs. For the signet and token of his Apostlâ—ship we are in our Loâ—de Thus farre Venerable Beda This is that holy Pope our Apostle whiche Practised this Vniuersall Authorite ouer all the partes of Christendom Let vs neuer thinke Christian english Reader that an Antichrist as the Pope for his vniuersall Supremacy is called shoulde bringe vs Englishmen to the Faithe of Christ. Neither let vs doubte but whose godly Foundations God hathe so manye hundred yeres prospered his doctrine Religion and practised Authorite was good and godly Iewell If S. Gregorie were nowe aliuâ— he would crie out as he did to the Emperour Mauritius O tempora o Mores O what a time iâ— this O what manners are these Stapleton Verely if S. Gregorye were nowe aliue he woulde crie out as he did to the Emperour Mauricius nor against vs whiche continewe in the Catholike faith planted by holy Augustin whom he sent to preache the faith vnto vs whom he created the fâ—rst Archebishop of Caunterbury whom he in his epistles commendeth and extolleth not against vs which continewe in the obedience of the Apostolike See whereof in his time he was the gouuernour through out all Christendome as hath bene declared Which celebrat the holy Sacrifice of the Masse Praye for the soules departed Call vpon the blessed Saints Adore Christ in the blessed Sacrament Acknowleadg the seuen Sacraments of Christes Churche all which thinges holy S. Gregory practised him selfe but he woulde crie out against you M. Iewell whiche call the workes of oure Apostle whom he sent the killing of the godly which denie the greatest benefit that euer God gaue to our nation the conuerting of vs from infidelite to the faith to make your selues the Apostles of the same which call that holy man S. Gregory him selfe an Antichrist and all his successours downewarde for vsurping not that name which bothe he abhorred and no other Pope euer vsed but the Authorite of supreme gouuernment ouer the whole Churche of Christ of S. Gregory so clerely Practised which being in the roome of a bishopp do condemne all the bishops that euer sate in that roome before you against you M. Iewell which corrupt the sayinges of S. Gregory which call his writinges Fables which call him an obscure and a late Doctour other where against you he would crie out and might most iustly crie out O tempora O Mores O what a time is this O what manners are these Iewell Thus muche is Master Harding furthered by the authorite of S. Gregorye StapletoÌ„ And thus much is M. Iewell furthered by his longe staying vpon S. Gregory Verely D. Harding is so much furthered by the Authorite of S. Gregory that if M. Iewell will stande to the same euidence shall force him to confesse and acknoweleadg the Charge and principalite of the whole Churche to haue bene committed to Peter by Christ and to haue bene practised by S. Gregory his Successour thourough out all Christendom Thus much are we furthered M. Iewell by the Authorite of S. Gregory Harding S. Ciprian declaring the contempt of the highe Priest Christes Vicar in earthe to be cause of schismes and Heresies writeth thus to Cornelius Pope and Martyr Neyther haue Heresies or schismes risen of ony other occasion then of that the Priest
of God is not obeied and that one Priest for the time not be Churche and one Iudge for the time insteede of Christ is not thought vpon Iewell The .94 Vntruthe For S. Ciprian speaketh these wordes of euery seuerall Bishop not only of the Bishop of Rome Stapletō If S. Ciprian speake not only of the Bishop of Rome as you confesse he doth M. Iewell then he speaketh of the Bishop of Rome D. Harding saieth no more in the wordes alleaged Ergo it is no Vntruthe that he saied Againe D. Harding meaned not that this place of S. Ciprian should be spoken only of the Bishop of Rome but that it is also well and truly vnderstanded of euery Seuerall Bishop in his owne Dyocesse not only of of the Bishop of Rome Therefore in this point D. Harding and M. Iewell do agree And therefore it is no Vntruthe in the one except it be in bothe Harding To whom if the whole brotherhood that is the whole number of Christian people which be brethern togeather and were so called in the primitiue Churche woulde be obedient c. Iewell The .95 Vntruthe Standing in the manifest corruption and falsifying of S. Ciprian Stapletō Where probabilite and reason leadeth vs to the contrary there is no manifest corruption or falsifying of the writer Manifest corruption importeth a wilfull and purposed guile No such to haue bene in this place if I talked with a Bishop of Sarrisbery and not with M. Iewell I durst to make him Iudge For first if this place be meant not only of euery seuerall Bishop but of the Bishop of Rome also by M. Iewelles owne graunte then being with vs Catholikes a sure and vndoubted truthe that the whole brotherhood subiect to the Bishop of Rome is the whole number of Christian people to interpret that whole brotherhood as D. Harding doth for the whole number of Christen people it is so farre from any manifest corruption or falsyfying that it is no corruption o◠falsyfying at all If M. Iewell will saye that this presupposed opinion of the whole brotherhood that is of the whole number of Christian people subiect to the Bishop of Rome is a wronge and false opinion he shall vnderstande our opinion herein is such as we haue lerned of the holy Fathers of Christes Churche Chrysostom saieth Christ did shead his bloud to redeme those shepe the charge of whom he committed bothe to Peter and to the successours of Peter I trust M. Iewell will exclude no parte of Christen people from these shepe which Christ with his bloud redemed Then by Chrisostoms iudgement are all Christen people the flocke not only of Peter but of Peters successours also who are the Bishoppes of Rome S. Ambrose speaking of the Church which S. Paule calleth the Piller and grounde of truthe addeth Cuius hodie Rector est Damasus The ruler of which Churche at this daye is Damasus who then was Pope of Rome This Church which is the piller and grounde of truthe is no particular Churche or parte of Christes flocke but the Vniuersall Churche and the whole number of Christen people Venerable Bede calleth the Pope S. Gregory praelatum Ecclesijs iamdudum ad fidem conuersis gouuerner of the Churches lately conuerted to the faithe From those Churches none are excluded S. Hierom saithe that Christ made Peter the Master of his house that vnder one shepheard there may be one faithe In the house of Christ and vnder one shepeard is one brotherhood the whole number of Christen people Thus then to interpret the whole brotherhood subiect to the Bishop of Rome for the whole number of Christen people as D. Hardinge doth is no Vntruthe at all nor no falsyfying of S Ciprian at all seing that by M. Iewelles owne graunt S. Ciprian speaketh there as wel of the Bishop of Rome as of other Bishops Harding Amonge the Canons made by the 318. Bishops at the Nicene Councel which were in number 70. 96. and all burnt by Heretikes in the East Churche saue xx c. Iewell The .96 Vntruthe ioyned with folie as shall appeare Stapletō If this be an Vntruthe and that ioyned with a folie then haue you your selfe M. Iewell vttered an Vntruthe and that with a folie For these are your owne wordes M. Iewell in your text folowing Iewell The true Athanasius him selfe of whom we make no doubte saieth that the Arrians of Alexandria burnte the Catholike mens bookes and 276 therewithall the Canons of the Councell of Nice in the time of the Emperour Constantius Iulius being then Bishop of Rome Stapletō And for this purpose you quote vnto vs in the margin Athanasius in Epist. ad Orthodoxos Now M. Iewell though this be a manifest Vntruthe that you reporte of that Epistle of Athanasius for in that whole Epistle there is no one worde of the Canons of the Councell of Nice reade and see the Epistle who list yet it is a farre ouersight in you to note that for an Vntruthe in D. Harding which your selfe auoucheth afterwardes for certain and true Thus we might shortly Returne vpon you this Vntruthe by your owne assertion affirming the same But bicause one Vntruthe is not well defended by an other Vntruthe though the aduersary may so be answered we tell you therefore againe that such Canons and in the number aboue mencioned were burnt in Alexandria by the Arrians We bringe for witnesse thereof the Epistle of Athansius and other Bishops writing so to Marcus the Pope of Rome and complaining thereof in their letter to him We bringe you also an Epistle of Iulius the Pope liuing at the very time of the Nicene Councel writing to the Bishops of the East such as had them selues bene at the Councell and reporting in that Epistle to the number of .xxiiij. Canons beside the twenty which commonly are to be read in that Councell Beside all this many other Canons are alleaged as of the Nicene Councell by diuerse of the Fathers which are not at this present to be founde in the Nicene Councell Diuerse of which Canons are particularly mencioned gathered together and sett forthe of late against M. Nowell It shall not nede here to repete them To that place I referre the Reader Is not all this sufficient to proue that such Canons were loste Is not Athanasius and Iulius sufficient to clere D. Harding of this Vntruthe No. M. Iewell will finde a shifte for them bothe What is that First as touching the Epistle of Athanasius to Marcus he saieth it is forged But how doth he proue that For sothe after that he had affirmed as you hearde in his wordes before that the true Athanasius writeth of the burning of these Canons to Iulius the Pope he addeth Iewell But M. Hardinges Athanasius is either so forgetfull or his 277. lies or so impudent and carelesse what he saie that he maketh piteous complainte of the same burning vnto Marcus that was Bishop in Rome before