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
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
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 Fathers say not so but plainely the contrary This Vntruthe emplieth two Notorious and manifest Vntruthes on M. Iewelles part First by denying the saying of D. Harding Secondarely by auouching the contrary to be plaine in the Fathers This second point M. Iewell should not only haue auoutched but haue proued it also in his text by the testimony at the lest of some one Father Now as it is a manifest lie and can neuer be proued so no maruail if he brought nothinge for proufe thereof As touching the first point because he saieth The Fathers say not so I will now bringe him the Fathers which say so M. Iewell in denying the Fathers to saye that the Daily Sacrifice ought to be celebrated denyeth it in the externall Sacrifice done on our part For saieth he Iewell the strength and vertu of Christes Sacrifice resteth in it self and not in any diligēce or doing of oures And for proufe hereof he allegeth S. Paul to the Hebrewes That Christ Iewell hath offred vpō the crosse one sacrifice for al. Ful and perfit Therfor we nede none other One and euerlasting Therefore it nedeth no renewing By priuilege geuen to him selfe only Therefore it can not be wrought by any other These are M. Iewelles gloses vpon S. Paule These are his reasons that the Sacrifice of Christes Crosse is called the daily Sacrifice Not for that it must be renewed euery daie but for that being once done it standeth good for all daies and for euer For these are his owne very wordes It shall be now proued against him out of the fathers that not withstāding the wordes of S. Paul the Church yet offreth a Daily Sacrifice not as vpō the Crosse but the selfe same thing which was offred on the crosse nor to the derogatiō of that but for the remēbraunce of that which is the thing that D. Harding saied that the Church teacheth that Christ him self in his last Supper commaunded The Doctours expounding these wordes of S. Paule to the Hebrewes of one euerlasting Sacrifice ones done for all full and perfyt c. do make thereupon them selues a doubte of the daily Sacrifice of Christes Church How that may stande with the one Sacrifice of Christ vpon the Crosse ones offred for all This doubt if no such Sacrifice had ben they woulde neuer haue moued If there had ben only a remembraunce of that Sacrifice by the holy Ministration as M. Iewell saieth there had ben no cause of doubte how that remembrance might stande with the one Oblatiō of Christ. For one thinge may be a thousand times remembred and yet the thinge remaine One still If none other had Offred as M. Iewell saieth but Christ Ones for all then had not the doctours neded to moue this question how Christ alone Offred Once for all and yet how the Priestes in the Church do offer daily Now the doctours do moue all these doubtes and questions which M. Iewell bringeth as a plaine and clere doctrine and do also resolue the same writing their lerned commentaries vpon S. Paule to the Hebrewes I will now bringe their owne wordes truly translated in to English First Chrysostom after he had declared according to the minde of S. Paule that the Sacrifices of the olde lawe were ofte repeted as being weake and vnsufficient to purge sinne but the Sacrifice of Christ on the Crosse was a Full and Perfitte oblation for all Mankinde and therefore but Ones offred for all mouing this doubt of the Daily Sacrifice of the Church which M. Iewel denieth he sayth Quid ergo nos Nōne per singulos dies offerimus What thē do we Do we not Offer euery daie Lo M. Iewell Notwithstanding the One oblation of Christ yet we we bishops and Priestes as Chrisostom was do offer daily For it foloweth Offerimus quidē sed ad recordationem facientes mortis eius We offer in dede But making that oblation for the remembraunce of his Death Lo againe M. Iewell not only a remembrāce but an oblation is made for that remembraūce But how then is it One oblation How One Sacrifice Chrisostom goeth forthe and telleth you Et vna est haec hostia non multae And this is One Hoste One Sacrifice not many Yea One Sacrifice done by vs Daily and yet One vpon the Crosse done Ones for all How can that be Chrisostom will teache vs this also For he saieth yet farder Quomodo vna est non multae Quia semel oblata est insancta sanctorum Hoc autem sacrificium exemplar est illius Id ipsum semper offerimus Nec nunc quidem alium agnum crastina alium sed semper eundem ipsum Proinde vnum est hoc Sacrificium haec ratione How is it One Hoste One Sacrifice and not many Bicause it was ones offered in to the holy of holyes But this Sacrifice which we daily offer is a paterne of that And why or how we Offer allwaies the selfe same thinge Not now One Lambe to morowe an other but euery daie the selfe same Therefore it is One Sacrifice by this reason Vnderstande you this reason M. Iewell how and why it is One Sacrifice Chrisostom saieth it is one Sacrifice bicause the Hoste that is the thinge Sacrificed the thinge Offred now is but One with that which was Offred on the crosse It is one and the self Lābe which was thē offred and which is euery daie offred What is the lābe M. Iewell that Chrisostom speaketh of but the Body and bloud of Christ This sayeth Chrisostom is One and the selfe same eundem ipsum But how doth Chrisostom proue it is One Lambe which we do offer now to morowe and euery daye He saieth in the wordes immediatly folowing Alioquin quoniam in multis locis offertur multi Christi sunt Nequaquam Sed vnus vbique est Christus hic plenus existens illic plenus Vnum corpus Sicut enim qui vbique offertur vnum Corpus est non multa Corpora ita etiam vnū sacrificium Or els bicause it is offred in many places are there many Christes Not so But there is one Christ euery where being Full and perfitt here and full and perfitt there One Body For as he which is Offred euery where is One Body and not Many Bodies so also this is One Sacrifice Lo vpon the reall presence of Christes body which is but One Chrisostom defendeth the daily Sacrifice of Christes Church to be but One and the One Sacrifice vppon the Crosse not to exclude the Daily Sacrifice of the Church which in the Hoste that is in the thing offred is One Selfe Same Sacrifice With the other but in the maner of doing bicause it is Vnbloudy it is in recordationem eius in the remēbrance of that But you M. Iewel do denie the real presence bicause you can abide no externall Sacrifice offred by vs. And you denie the externall Sacrifice bicause you will haue no reall presence Here
be sufficient to purifie thee of thy sinnes of all that time And then in that very weke thou returnest againe to thy former sinnes For this cause that after Easter the people fell to dissolutnes Chrysostom exhorted them so to liue the rest of the yeare that they should Alwaies though not Come and Receiue yet be Worthy to come and Receiue This is the Drift and Ende of all Chrysostoms disputatioÌ„ in that homelie al most directly with out Gheasse or Ayme prouing Priuat Masse that is the daily Sacrifice without Company of Communicants Iewell And againe in the same homelie he saieth The deacon standing on high calleth some to the communioâ— and putteth of some thâ—usteth out some and bringeth in some Chrysostom saieth Some are called and some are brought in to receiue with the priest VVhere then is now M. Hardinges Nemo Will you neuer leaue to deceiue your Reader and to abuse all the worlde with Patched Sentences beside the purpose Chrysostom in these wordes telleth the maner of the deacons at the Seruice time howe none but worthy are admitted He speaketh not of any ordinary custome of the peoples receiuing at euery Ministration as M. Iewell would haue it to seme For Chrysostom after he had as I shewed before persuaded with the people to make them selues allwaies Worthy to Receiue that they might not at Easter come Vnworthy telling them therefore that liuing in sinne all the yeare Longe the fourty daies of LeÌ„t would scant serue to purge them and speaking the same so earnestly that his hearers began to be afearde euen of that ones coming to the Sacrament he saieth at last vnto them Haec dico non vno annuo vos prohibens accessu sed vos semper ad sancta volens accedere I speake these thinges not forbidding you to come ones in the yere but desirous to haue you come alwaies to these holy mysteries After which wordes it foloweth Propter hoc Diaconus acclamat tunc sanctos vocans per hanc vocem omnium taxans maculas For this cause that ye may come worthely the deacon crieth at that time at the masse time calling the holy and by this worde Holy rebuking the faultes of al. After which wordes discoursing in a fewe lines by a comparyson takeÌ„ of a flocke of shepe at lenght he saieth of the Deacon Stans erectus omnibus apparâ—ns magnum in illa tremenda quiete exclamans hos quideÌ„ vocat hos autem arcet non manu hoc faciens sed per linguam quam per manum eâ—ficaâ—ius Illa nanque vox in aures incidens nostras tanquam manus hos quidem pelliâ— eiâ—ciâ— hos autem introducit assistit He standing vpright in the sight of all the people and crying Alowde in that dreadfull Silence some he calleth and some he putteth of not doing it with his Hande but by his toumge more effectuously then with his hande For that worde Holy falling into our eares like as a hande driueth out some and bringeth in other This is lo M. Iewell the thrusting out and bringing in that the Deacon vseth Not as though he brought in some to Receiue as you would make your Reader beleue and as you expressely but vntruly do saie but bicause Crying out Holy he excluded all Vnholy and vnworthy persons Al which ChrysostoÌ„ brought in only to set before the peoples eies how none but Holy and Worthy might be admitted to receiue those Holy Mysteries He speaketh not one worde of the peoples coÌ„municating with him in Smal CoÌ„panies But cleane contrary rebuketh their Ones Coming in the yeare not so much for that they came but Ones as for that they came euen then Vnworthy or els soone after Easter fel to their olde negligence and naughtynes Therefore to Conclude notwithstanding all your vaine Gheasses Exceptions and Allegations it is Clere not only by the Wordes but also by the Meaning and whole discourse of Chrysostom in that Homely that the People Receiued but Ones in the yeare by any lawe oâ—der or Custome and that ofteÌ„times the Daily Sacrifice was made and yet Nullus qui communicetur There was not one that came to communicat Thus coÌ„trary to the Vntruthe noted by you vpoÌ„ D. Harding The Daily Sacrifice was celebrated when Not One came to coÌ„municat SacrameÌ„tally with the priest Which is as much to saie there was Priuat Masse Thus also the 36. Vntruthe where you saide M. Harding is able to shew no such case where none of the people were founde disposed to receiue is iustified and proued no Vntruthe For in this Masse of ChrysostoÌ„ Not One was founde Thus Againe the 41. Vntruthe where you noted that Priuat Masse is neuer founde in Chrysostom is disproued also and proued most true Last of al thus we haue a Priuat Masse within the first 600. yeares and thus you must Subscribe There is no remedy A RETVRNE OF VNTRVHES VPON M. IEWELL c. The Second Article Harding WHereas vnder either kinde 46. whole Christ is verely present this healthefull Sacrament is of true Christian people with no lesse fruite Receiued vnder One Kinde then vnder bothe Iewell The .46 Vntruthe proceding only of the Grosse errour of transubstantiation That Christ is wholy Receiued vnder either Kinde semeth an Vntruth to M. Iewell And why so Forsothe bicause it procedeth of the Grosse errour of Transubstantiation Thus he salueth one sore with an other and defendeth one heresy with an other and that condemned in a generall Councell But for Truthes sake which here I defende though this heresy of M. Iewelles be already determined in Generall Councell and therefore of no good Christen man any more to be disputed or doubted of yet I will assaye shortly proue it The rather bicause a greate pith of this Article lyeth herein For if this doctrine of whole Christ to be Receiued vnder either kinde procedeth as M. Iewell saieth of Transubstantiation this being proued the other is Concluded This being CoÌ„cluded that to Receiue vnder One Kinde is not any Iniury to the Receiuer but as healthefull and frutefull as to receiue vnder bothe Kindes the are the great Outcries and Complaintes of the enemies of nods Churche cutt of vpbrayding the vniuersall practise of Christendome these many hundred yeres by their owne Confession as guylty of Cruell Iniurie Done to Gods people And then haue they lesse Cause in this Sacrament of Vnite to rayse vp such a piteous storme of Variaunce and Dissension Though yet M. Iewell full wisely in his text saieth of Receiuing whole Christ vnder either kinde Iewell This matter is moued by M. Harding out of season as being no parte of this Question Stapleton For so farre it belongeth to this Question of Communion vnder one Kinde that it being ones graunted there is no iniury that can be pretended to be done to the people as yet M. Iewell out of the Schoolemen him selfe laboureth to proue contrary bothe to his owne last
Anthemius whereas being made Pope in dede he woulde not perfourme his promise nor contaminare that holy See with the approuing of any Heresy he was by a trayne brought to Constantinople and so banished And all this was done rather by the wicked Empresse then by IustiniaÌ„ who as Liberatus wâ—iâ—eth restored againe Siluerius though by the meanes of Belisarius he was caried awaye againe into banishmeÌ„t and Vigilius also as it appeareth in his life though he died by the waie in Sicilia But what wil M. Iewel conclude hereof Will he reason thus Iustinians wife being an heretike expelled two godly bishoppes of Rome by violence Eâ—go his Constitution of pronouÌ„cing the Seruice alowde was made for the Church of Rome This argument hangeth very loosely Euery childe maye see thourough it Iewell Touching this Constitution the lawe saieth Generaliter dictum generaliâ—er est accipiendum The thinge that is spoken generallly muste be taken generally And it is commonly saied Vbi leâ— non distinguit nos distingueâ—e non debemus Where the Lawe maketh no distinction theâ—e ought we to make no distinction These lawes M. Iewell are as good arguments for truantes and as fitte tooles for cauillers as can possibly be deuised And you knowe M. Iewell Dolosus veâ—satur in generalibus The Wrangler walketh in generalls And will you see howe manye exceptions this lawe generaliter dictum admitteth It must be restrained and vnderstanded first according to the matter whereof the lawe treateth Then accordinge to the Conditions and qualites of the persons of whom the lawe speaketh Thirdly the Circumstances of the place and time must be considered Againe the wordes which went before or which come after The Common maner of speache Some other lawe speaking more specially Last of all as the learned lawier Baldus teacheth you secundum rationem expressam vel subsequentem vel tacitè inhaerentem it must be vnderstanded according to the cause expressed or folowing after or secretly pertaining thereunto These many Conditions and twenty moe if a man would playe the Lawyer might be alleaged to restraine this generall rule of M. Iewell vnder the which he thinketh to cloke his erroure And to touche some of theÌ„ particularly the lawe saieth Verba generalia secundum sui naturaÌ„ generaliter intelligi debent General wordes must be meaned generally accordinge to their nature And so do the doctours expound the law alleaged by M. Iewel Againe the lawe saieth Verba generalia restringuntur secundum qualitateÌ„ personâ—ruÌ„ ad quas referuÌ„tur General wordes are restrained according to the qualitees of the persons vnto the whiche they are referred And so this lawe of Iustinian though the words runne generally yet it is to be restrained only to such of the Greke Churche as it was made for Farder the lawe saieth Verba generalia regulaÌ„tur a sua ratione General words are ruled by their reason or cause And so the reason or cause of IustiniaÌ„s Constitution being not the vnderstanding of the Priestes prayer but the stirring of the people to deuotion which may and hath longe tyme bene done thoughe the prayer be not vnderstanded vulgarly it maketh nothing for M. Iewels Vulgar Seruice Lex simpliciter indistincté loquens debet distingui secundum alias leges specialiter distincté loquentes The law speaking plainely and without any distinction muste yet be distinguished according to other lawes speaking specially and distinctly So certaine it is that M. Iewel hath alleaged Where the law doth not distinguish we must not distinguish And therefore yet againe the lawe saieth Lex generaliter indistincté loquens non refertur ad casus specialiter notatos The lawe that speaketh generally and indistinctly is not referred to cases specially noted And to shewe briefly what a fickle and feble grounde M. Iewell hath layed to builde his wronge construction of Iustinians Constitution vppon notwithstanding his generall rules the lawe expressely saieth Verba quantumcunque generalia ad consonum intâ—llectum restringuntur Wordes be they neuer so generall are restrained to a conuenient vnderstanding By all whiche lawes it appeareth that although generall wordes by their owne nature be generall as it is proued in M. Iewelles lawe yet circunstaunces doe quite alter order and dispose the sence thereof And thus the generall wordes of a lawe are not vnlike to a piece of clothe not yet cutt oute to make any garment Which by circunstances being framed to some speciall thinge doo then stande well and rightly for that speciall thinge Otherwise it woulde happen which the lawe saithe Plerumque dum proprietas vâ—rborum attenditur sensus veritatis amittitur Oftentimes while we sticke to the propriete of the wordes we lese the vnderstanding of the Truthe These rules therefore of M. Iewell make no argument to proue that Iustinians constitution is generall to all the Worlde but is only a smothering smoke to dasell the light of the Truthe bicause in dede as M. Iewell hathe saied him selfe Dolosus versatur in generalibus The deceitefull and wrangler walketh in generalles To come nowe more particularly to this Constitution off Iustinian the lawe geueth vs yet an other Circunstance to lighten this matter more and that is this The lawe saieth Verba intelligi debent secundum subiectam materiam Wordes are to be vnderstanded according to the matter proposed And in an other place it speaketh more expressely saying of wordes euen generally spoken Generalia verba non extenduntur ad non cogitata sed ad id tantum de quo agitur Generall wordes are not extended to that which was neuer intended but only to the matter whereof it is treated And so Iustinian making this Constitution for the greke Church though he spake generally yet his wordes are to be drawen only to that which was of him intended whiche was only the greke Churche as it shall anon appere As for example If a lawe were made Whosoeuer draweth blood with in the Courte gates shall be hanged These generall wordes generally taken according to the wisedom of M. Iewell wil hange the poticary of surgyan that letteth bloode by the Rules off his Arte to some Noble man lying sicke in the Courte In like maner a generall pardon geuen by the Clemency of the Prince shall acquitte traytours by the wisedome of M. Iewell thoughe yet the Prince intended not so But as in bothe these lawes the generall wordes are to be restrained to the intent of the lawe maker whiche is vnderstanded either by the Common maner of speache vsed in such lawes as in the Case of generall pardons or by the persons intended in the lawe as in the firste Caâ—e where poticaries and surgians were not meaned lettinge blood by their Arte euen so in the lawe of Iustinian thoughe his wordes runne generally yet they are not therefore generally to be taken Againe there is in the Constitution of Iustinian a Circunstaunce secretly included which declareth
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
names of Princes and Kinges when he saied the prophecy was fulfilled in them spoken by Dauid where it is writen Kinges of the Earthe and Princes haue risen together against the Lorde and his annoynâ—ed Neither Herode was Kinge neither Pilat was Prince in respect of the Iewes which professed and saied VVe haue no kinge but Caesar and yet they are called without Vntruthe in generall termes Kinges and princes Harding The Christen Princes that ratified and confirmed with their proclamations and edictes the decrees of the Canons concerning the Popes primacie and gaue not him first that authorite as the aduersaries doo vntruly reporte were Iustinian and Phocas the Emperours The 99. Vntruthe Phocas gaue this Title to the bishop of Rome but Iustinian gaue it neuer M. Iewell is not contented to auouche an Vntruthe vpon D. Harding but he addeth also a manifest and Captain Vntruthe of his owne making beside For first Iustinian the Emperour writing to Iohn the seconde Pope of that name calleth his holynes by these very wordes Caput omnium sanctarum ecclesiarum The head of all holy Churches And in an other Constitution he saieth expressely Vt legum originem anterior Roma sontita est ita Summi Pontificatus Apicem apud eam esse â—emo est qui dubitet Vnde nos necessarium duximus Patriam legum fontem Sacerdotij speciali nostri Numinis lege illustrare As from Olde Rome the lawes haue spronge forth so the very Topp of the highest bishoprike to be in that Citie there is none that doubteth Therfore we also thought it necessary to honour the Mother of our Lawes and the Wel â—pringe of Priesthood with some special lawe of our highnes In those two places Iustinian first calleth the Pope of Rome Head of all Holy Churches and then confesseth him to occupie the Toppe of the highest Bishoprike and that not as any Priuilege by him or his predecessours graunted but as a matter that no Christen man doubted of This therefore is one most Manifest most Impudent and Captain Vntruthe of M. Iewell to saie so peremptorely and so facingly Iustinian gaue this Title neuer For here is bothe the Title and the Authorite of the Title expressely confessed Againe the very wordes of Iustinian are plaine alleaged here by D. Harding Which are these Sancimus secundum Canonem dâ—finitiones Sanctissimum Senioris Romae PapaÌ„ primuÌ„ esse omnium Sacerdotum We ordaine according to the determination of the Canons that the most holy Pope of the elder Rome be formest and chiefe of al Priests How saie you M. Iewel Is not here the chiefty or Primacy of the Pope ouer al priests coÌ„firmed by the Emperours edict Is it not true that the Emperour geueth him that Title and calleth him Primum omnium Sacerdotum the chiefest of all Priestes And that not by his owne authorite or commaundement but Secundum Canonum definitioÌ„es Accoâ—ding to the determinatioÌ„s of the CanoÌ„s What saie you to this place This is within the compasse of your six hundred yeres six times farder then Phocas is out of thaâ— compasse whose testimony you reiect therefore No no You will neuer yelde You must with often impudency defende that which was ones impudently spokeÌ„ Let vs see what you saie Iewell This priuilege graunted to the bishop of Rome to be the first of aâ—l priestes was not to beare the whole sway and to ouer rule all the worlde S. Gregory and Chrysostom haue auoutched no lesse of S-Peter and his Successours as it hat bene allready declared Ergo this is one Manifest Vntruthe to beginne withall Now to an other But onely in generall meetinges and Councelles to sitte in place aboue all other and for auoiding of confusion to direct and order them in their doinges This is an other Vntruthe Iustinian referreth his edict to the constitution of the Canons Therefore as the Canons do expouÌ„de this chiefty or Primacy so must the edict of Iustinian be interpreted For the lerned lawyer Baldus saieth that the lawe must be vnderstanded secunduÌ„ rationem exprâ—ssam c according to the reason expressed in the lawe Now as touching the Canons vnto the which the lawe is expressely referred first by the Canons of the Nicene Councell not only by that which Zosimus alleaged to the Aphricane bishops but also by the Canons alleaged by Iulius to the bishops of the East it is euident that all causes might be referred out of all countres to the Pope of Rome for the time The Councell of Sardica decreeth the same touching appellations in criminal causes The Canons of Councelles as the Ecclesiastical history witnesseth haue ordeined that without the Authorite of the bishop of Rome no Councell should be called And for that cause the Councell of Antioche being assembled without the agreement of Iulius the Pope was disanulled In the CouÌ„cel of ChalcedoÌ„ the Poâ—es legat was president and subscribed in these termes Paschasinus episâ—opus vice domini mei beatissimi atque Apostolici vniuersae â—cclesiae Pâ—pae vrbis Râ—mae Leonis synodo praesidens statui consensi subscripsi I Paschasinus bishop being President ouer the Councell in the place of my most blessed Lorde and the Apostolike Pope of the vniuersall Churche Leo of the Citie of Rome haue decreed haue agreed and haue subscribed In like maner and termes Lucentius bishop and Bonifacius priest bothe legates of the Pope subscribed before the Patriarche of Constantinople and all the rest This was in the great Generall Councell of Chalcedon holden in the yere of our Lorde foure hundred and odde in the assemblie of six hundred bishops meeting there from all partes of Christendom in the presence of Martianus the Emperour This was all before Iustinians time The meaning therefore of Iustinians Edict hauing relation to the Canons of the former Councelles doe geue a farre other preeminence to the Pope then M. Iewell will yelde Iewell Themperours wordes be plaine Praerogatiâ—a in Episâ—oporum Concilio vel extra CoÌ„â—â—â—um ante altos resiaenâ—i A prerogatiue in the Councel of bishops or without the Councell to sit in order aboue others This prerogatiue in greke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the priuilege of the fiâ—st pâ—â—ce Here M. Iewell notably betrayeth him selfe laying forthe For a Countenaunce a fewe of themperours wordes and that nothinge to the purpose beginning in the middes of a Sentence leauing out the principall verbe brefely hewing and mangling them as him listeth best Soothely good Reader if it had lyked M. Iewell to haue geuen the leaue to reade the next lynes going immediatly before or to haue layed out before thee but the whole and full sentence of the Constitution thou mightest easely haue sene that all this pertaineth nothinge in the worlde to the bishop of Rome nor to the Decree of Iustinian touching the Popes Primacy before mentioned For first this Constitution is not of Iustinians making but was made threscore yeres before him by Leo
happened in the East Church Those troubles aboue mentioned happened al in the reigne of Constantius the Arrian Emperour and towarde the ende of his Empire Chrysostom liued vnder Arcadius and Honorius Theodoretus vnder Theodosius the second sonne to Arcadius Nowe betwene Constātius the Arriā and Arcadius were Emperours Iulian Iouinian Valens and Theodosius the first the time almost of a hundred and fifty yeres Vnder Arcadius those troubles of the East Churche mentioned by M. Iewel vtterly ceased Now to alleage those troubles so longe before passed and appaised to be the cause of Chrysostoms and of Thedorets Appeales to Rome which so longe after folowed who seeth not that it was impertinently and impudētly alleaged Touching the troubles in the East in Chrysostomes time we haue saied somwhat before but shal saie more anō when we come to M. Iewelles cōclusion vpon this place It remaineth therefore that al this must serue to beare out the Appeale of Athanasius who liued in the time of those troubles or els M. Iewell as I saied before shall be founde to haue proued nothing but vtterly to haue dased the Reader with empty wordes Touching the Appeale of Athanasius though it be not our principall matter hauing now in hande chefely the Appeale of Chrysostom yet bicause M. Iewell hath so confounded all these three diuers Appeales and of diuers ages all together trusting by one general answer to defeate them al for Truthes sake which nowe I defende I will shewe also that al this proueth nothinge against the Appeale of Athanasius to the Pope brought in by D. Harding for a clere example of the Popes Primacy then at that time and of so lerned a man acknowledged and confessed It is to be knowen therefore that all those troubles of the East Churche mentioned before by M. Iewel happened after the Appeale of Athanasius to Rome and therefore coulde not be the cause of that which before was passed This to be so I will euidently proue God willing by the orderly course and drifte of the ecclesiasticall History The Ecclesiasticall History reporteth that at the beginning of the reigne of Constantius the Emperour vnder whose reigne and towarde the ende of whose raigne the aboue mētioned troubles happened as it shall anon appeare many bishops of the East which in the life of Constantinus father to this Constantius a good Catholike Emperour had dissembled and appeared for Catholikes begāne then openly to professe the Arrian heresy and to condēne the great general Coūcell of Nice holden not longe before At that time Athanasius being banished before by Constātinus through the deceite of Arrius and his felowes returned to his bishoprike by the meanes of Constantinus brother to Constantius Emperour of the west The Arrian bishoppes Eusebius Theogonius Theodorus Perinthius and other intending then as I saied to publish the Arrian heresy hauing all ready corrupted the Prince as the history declareth seing this Athanasius the Patriarche off Alexandria to be a great blocke in their waye as being a right lerned Father and a most stoute defender of the Nicene Coūcel laboured by al meanes to remoue him frō that place and to depriue him of his bishoprike For this purpose they accused him to the Emperour as one that had by vniust meanes returned to his bishopricke Athanasius hauing intelligence of their doing and of the Princes minde bent against him fledd in to the west partes of Christendom But Eusebius and his felowes the Arrian bishopps nott contented herewith thinking to worke sure in the matter wrote also to Iulius the Bishopp off Rome accused him to the Pope and hoped by that meanes to haue him vtterly depriued The Pope as the history saieth ecclesiasticam sequens legem etiam ipsos Romam venire praecepit venerabilem Athanasium ad iudicium regulariter euocauit folowing the lawe of the Churche commaunded them also to come to Rome and called forthe the Reuerent Athanasius to Iudgement after the order of the Canons Here woulde I by the waie lerne of M. Iewell what lawe of the Churche it was that the Pope folowed when he commaūded the bishops of the East to appeare at Rome and cited also Athanasius the Patriarche of Alexādria to iudgemēt at Rome and that Regulariter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by order of the Canōs What lawe what Canōs cā he name but the lawes and Canōs of the Nicene Coūcel the only Councel General holden before that time and confirmed afterwarde by the great Councel of Sardica holden somewhat after that time Well Forthe with the History Athanasius obeying the Summoning came But his Accusers came not scientes facile suum capi posse mendacium knowing that their lying tale should sone be discouered What did they then Forsothe the history saieth seing the shepeheard away from his flocke they thruste in a wolfe in his place Gregorius by name an Arriā bishop Vnder this Arrian Gregorius began the troubles which M. Iewell before mentioned As the besetting of the Churche of Alexandria with souldyars the murder and spoyle of the people For whereas Athanasius after he had appeared at Rome by the meanes of the Emperours letters of the west Constans brother to Constantius had recouered againe his bishoprike the Arrians persuaded the other Emperour Constantius the Arrian to intrude this Arrian Gregoririus by force and violence Vpon which Athanasius fled the second time to Rome and Eusebius the Archearrian sent after him a legacy to the Pope to accuse Athanasius At this second coming to Rome Athanasius founde there Paulus the bishop of Constantinople Marcellus bishop of Ancyra Asclepas bishop of Gaza Lucianus bishop of Adrianopolis all complaining in like maner to the Pope for iniuries done vnto them by the Arrians Nowe first let vs consider that the first flight of Athanasius to Rome was before the troubles mentioned by M. Iewel and that therein as I saied he hath deceiued his Reader making that to be the cause of Athanasius flight which happened after his flight Secondarely that he bringeth of Paulus the bishop of Constantinople that he was hanged you perceiue I trust already that therein also he hath brought that for a cause which happened after the effect Vnlesse M. Iewel wil saie that Paulus was hāged of the Arriās before he came to Rome to cōplaine of the Arrians Likewise that he telleth vs of Lucius otherwise Lucianus bishop of Adrianopolis that he died in preson it must nedes be after the first coming of Athanasius to Rome seing that in his secōd coming he foūde the same Lucius or Lucianus at Rome Marcellus also of Ancyra whō he founde at Rome at the same second coming could not be the cause of Athanasius first coming to Rome Now that which foloweth in M. Iewelles allegations of Theodulus and Olympius commaunded to be murthered and of the Emperours fury against Athanasius commaunding him to be brought aliue or dead all this happened after the third flight of Athanasius
liued after and in the time of all the cases alleaged by M. Iewell and who was no doubte muche more skilfull in these matters then is M. Iewell or any man that liueth nowe At what time Valentinian the younge Emperour would haue called Saint Ambrose in iudgement before him as M. Iewell would here persuade the reader that Emperours of olde time did he saieth vnto the Emperour Quando audisti clementissime Imperator in causa fidei laicos de episcopis iudicasse When diddest thou euer here most gracious Emperour that laye men haue iudged ouer bishops in any cause pertaining to the faithe This was after the time of Constantius of Theodosius and of Valentinianus the elder alleaged before by M. Iewell to haue had ecclesiastical matters before them in like sorte as the Pope had which is to haue iudged and determined other them Then if M. Iewell had bene by S. Ambrose when he wrote those wordes to the Emperour and had bene of the minde that he is nowe of he would perhaps haue corrected S. Ambrose and saied No Sir Neuer hearde you that Athanasius fledd to Constantinus that Flauianus to this mans Father Valentinian the first that Donatus also to Constantinus neuer heard you that the Emperours called sometime the parties and heard the matters themselues and that in like sorte as the Pope determined the causes of Athanasius and Paulus Hearde you neuer of al this If you did how then saie you to the Emperour VVhâ—n heard you c If you did not then yet lerne of me that you haue misse informed the Emperour This M. Iewell might haue as well instructed S. Ambrose then as auouched it so stoutely nowe But. What trowe we would S. Ambrose haue answered here to this painted prelat ouerthwarting so such a lerned Bishop Truly S. Ambrose notwithstanding all those examples alleaged by M. Iewell notwithstanding the wordes of Constantinus Coram me euen before me which M. Iewell maketh so much of which he blaseth so forthe with great letters bothe in the text and in the Margin notwithstanding I saie all that either Constantinus or Theodosius or Valentinian did or had done before that time he woulde haue saied to M. Iewell farder as he wrote then to the Emperour these wordes Certè si vel scripturarum seriem diuinarum vel vetera tempora retractâ—mus quis est qui abnuaâ— in causa fidei in causa inquam fidei episcopos solere dâ— Impâ—ratoribus Christianis non Imperatores de episcopis iudicare In good sothe M. Iewell if we call to minde the whole course of holy Scripture or the practise of auncient time passed none I trowe will denie but that in matters touching faithe in matters I saie M. Iewell touching faith bishops are woÌ„te to Iudge ouer ChristeÌ„ Emperours Emperours are not wonte to Iudge oâ—â—r bishops Thus S. Ambrose hath answered you M. Iewel And this his answer that you may the better like and contente your selfe withall I wishe you to remembre what your olde Master Iohn Caluin hath writen of this very answer of S. Ambrose to the Emperour He saieth these wordes Worthely do al men prais his câ—nstancy in this bâ—halfe Then you M. Iewell I truste will not dispraise it Then you will yelde to the lerning of S. Ambrose who telleth you in good earnest that neither by holy Scripture neither by any practise of the Churche Emperours haue iudged ouer bishops in matters of the faithe Iewell The Emperour Constans wrote vnto his brother Constâ—ntius to call before him the bishoppes of the East parte to yelde a reâ—ckening of their doinges against Athanasius Stapleton Of this Matter we shall speake more when we come to the 113. Vntruthe Yet presently this maye suffise to note that Constans wrote to his brother he shoulde in any wise restore Athanasius and Paulus partly bicause of Pope Iulius his letters writen in that behalfe partly bicause by the whole Councell of Sardica they were Iudged Innocent The Emperour herein did but execut the Popes request and the Determination of the Councell Iewell The Emperour Honorius gaue his endeuour that Athanasiuâ— might be restored M. Iewell talketh he can not tell what him selfe Athanasius was dead and buried at the lest twenty yeres before Honorius was Emperour His endeuour at that time coulde stande Athanasius in small stede Iewell Constantinus the Emperour vpon Athanasius complainte commaunded the bishoppes of the Councell of Tyrus to appeare before him Stapleton He did so animo commodandi ecclesiae nolens illaÌ„ discerpi as Socrates writeth vpon the desire he had to helpe the Churche and to bringe it to Vnite So he restored Arrius him selfe to Alexandria So he threatned Athanasius to depose him if he receiued not Arrius So he called those bishops before him And so in fine he banished that good Catholike Father Athanasius But in the ende he repented him and commaunded in his last will that Athanasius shoulde be restored These thinges donâ— of Zele beside right caÌ„ be no preiudice to that which is right Let vs nowe see what M. Iewell will conclude hereof Thus holie men being in distresse sought healpe wheresoeuer they had hope to finde it This seeking of remedy by waie of complainte aâ— it declareth their miserie so is it not sufficient to proue an ordinarie Appeale If your former talke had bene true and to the purpose this conclusion might haue had some likelyhood Nowe it is euident by that which hath bene brought that all this seeking to Rome was not by waie of complainte only but by waie of Appeale especially in ChrisostoÌ„ and Athanasius as we haue declared And touching ChrysostoÌ„ vpoÌ„ whose wordes we haue bene occasioned to entre so farre with M. Iewell this shifte of seeking to Rome by waie of complainte is most ignorantly or els very deceitefully alleaged of M. Iewel For what a poore shifte were this to seeke for succour in distresse at his hande who was him selfe in more distresse then the party that sought for succour And so was it with Innocentius when Chrysostom being banished wrote and sent his legates vnto him For at that very time the Gothes wasted and spoiled Italy in most miserable sorte first vnder Rhadagaisus and next vnder Alaricus who Innocentius yet liuing sacked Rome it selfe and afflicted al that coste most cruelly At that time the WaÌ„dales and Hunnes inuaded the west Empire the Frenche men entred in to Gallia now called of them Fraunce and the miserable Emperour Honorius lurked at Rauenna so carelesse and negligent of all these matters that when worde was brought vnto him that Rome was vndone what saied he is Rome my Cocke slaine which fought while here so lustely thinking it had bene spoken of a cocke that he had so called and hauing more minde of his cockefight game then of the great Citie of Rome And in all these miseries of the west parte of all Italy of Rome it selfe will M. Iewel persuade vs that Chrisostom sent
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—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
Iewelles negatiue illation and not by his owne authorite then the late edict off Charles the Frenche kinge made in Paris in the yere of our lorde 1562. in the moneth of Ianuary whereby he commaunded the bishops off Fraunce to repaire to Trent to the Generall Councell there may inferre also that the same Councell was summoned Not by the Popes owne authorite but by the warrant of the French kinges letters For as Damasus the Pope summoned the bishops of the East then to the Romain Councell by the meanes of the Emperours letters so Pius the fourthe summoned the bishops of Fraunce to the late Councell of Trent by the meanes off Charles the Frenche kinge at this present And as the Frenche kinges letters nowe make no argument against the Authorite of Pius the fourthe ouer the late Councell off Trent no more did the Emperours letters then make any argument against the Popes authorite att that time ouer the Romaine Councell Especially for that not the Emperour him selfe but the Pope by his letters summoned those bishops to the Councell Iewell And likewise in thâ—ir epistle to the Emperour Theodosius they write thus Your Maiestie hath honoured the Churche by the letters wherewith ye summoned vs together For this place M. Iewell hath quoted vnto vs the Actes of the fifte Councell of Constantinople But in that Councell not Theodosius or any of that name was Emperour but Iustinian well nere a hundred yeres after bothe the Theodosiuses Theodosius the first was Emperour in dede in the first Councel of Constantinople but in al the Actes of that CouÌ„cell there appeareth not in the volume off the Councelles any suche letters of the bishopps to the Emperour or any suche wordes as are here alleaged any other where Vnder Theodosius the seconde no Councel was holden att Constantinople but only att Ephesus beside a prouinciall Councell whiche Flauianus helde there against Eutyches off the whiche no Actes are extant And thus M. Iewell must correct his booke or els it will be thought he hath forged the matter him selfe except he haue some preuy store off Councelles in his poore library which al the worlde beside knoweth not of Touching the place it selfe where euer it be fouÌ„de the wordes importe no more then that the Emperour Theodosius summoned the Councel which as I saied before doth no more disproue the Authorite off the Pope in Approuing and Confirming General Councelles especially in suche sorte as the Ecclesiasticall Canon mentioned by Socrates dothe reporte saying that without the Authorite off the bishopp off Rome no Councell ought to be holden then dothe the late summoning of the Frenche bishopps by Charles their kinge to the Generall Councell off Trent Disproue or destroye the Souerain Authorite of the Bishop off Rome that then was ouer the Generall Councell then holden and celebrated For notwithstanding they were summoned by their kinge yet were they before summoned and also principally by the Authorite and will of the Pope that then was Pius the fourthe of blessed memorye The particular proufes of M. Iewell nowe fayling he gathereth generall coniectures vpon the Popes weakenesse in those daies of the primitiue Churche And for proufe hereof he alleageth S. Gregory Accompting him nowe in this place for a bishop of Rome of the primitiue Churche though he were well nere 600. yeres after Christ and though he call him in an other place of this Replie a late and obscure Doctour Iewell Gregorius being bishop of Rome coulde not cause the bishop of Salona being but one man to come before him Thus he writeth by waye of complainte vnto the Emperesse Constantia He despised me and sett me at naught and would not come vnto me according to my lordes the Emperours commaundement Gentle Reader if it had liked M. Iewell to haue geuen the leaue to reade the whole place of S. Gregory and not to haue nipped of the middle of the senteÌ„ce concealing also the whole circumstance both before and after thou shouldest haue sene a very weake proofe in this place of the Popes weakenesse and a great argument of his Authorite His whole complainte to the Emperesse CoÌ„stantia is this Salonitanae ciuitatis episcopus c. The Bishop of Salona hath bene Ordered without my knowledge or my deputies And that thinge is done which neuer happened in the time of any my predecessours I hauing vnderstanding hereof sent forthewith to the offender which without order had bene so ordred that he shoulde not in any wise presume to saye Masse vnlesse I had first vnderstoode by my Lordes the Emperours that they had so commaunded him And this I commaunded vpon paine of excommunication But he despysing me and setting me at naught being vpholded by certain secular men which are saied to haue great flyses out of his Churche presumeth yet to saie Masse and woulde not come vnto me according to my Lordes the Emperours commaundement Notwithstanding I obeying to their commaundement haue so released that Maximus so vnlaufully made bishop without my knowleadg or my deputies the faulte of his vnlauefull ordinatione so sincerely as if he had bene by my Authorite ordained But his other offenses and bodely mishâ—fes which I haue vnderstode of him as that he was by symonie choson and that he presumed to saie Masse being excoÌ„municated I can not for Gods quarel leaue vntried But I do wish and pray our Lorde that none of thâ—se thinges be founde true in him of the which he is accused and that without the perill of my soule his cause may be ended Now wheras my gracious Soueraines haue sent coÌ„maundement that before the trial of these matters I should receiue him honourably coming hither truly it is a heauy case that a man so infamous and accused of such great crimes should be honoured before his triall and purgation And if the questions of the bishops coÌ„mitted to my charge be in the disposition of my good lordes the Emperoures by the sute of other men I vnhappy man what make I here in this Churche Verely that my owne bishops do thus despise me and do finde refuges againste me at the handes of secular Iudges I thanke allmighty God my sinnes are the cause thereof Howbeit to be short this muche I signifie to your highnes I will tary for him foâ— a time if he make long dâ—laies to come at me I will not faile to excute vpoÌ„ him â—xtremite of law This is the whole coÌ„plainte of holy S. Gregory to the Emperesse CoÌ„staÌ„tia and thus it endeth Such was the Popes weakenesse that notwithstanding he complaineth that he was despised of his owne bishop a bishop of Salone in Illyricum and vpholden by certain secular men which obtained the Emperours letters for him to the Pope notwithstanding the commaundement of the Emperour his weakenesse was such that he auouched stoutely that he will not faile to execute the lawe vpon him Thus by peeced and patched sentâ—nces out of the olde Fathers M. Iewell would pâ—oâ—â— the
had bene bothe a consenter and a promoter of that wicked Acte submitted him selfe humbly to Innocentius the Pope and by all meanes sought to be assoiled and reconciled And therefore sent his legates to Rome to exhibite to Innocentius a solemne Instrument of his Repentaunce and lowly submission and to accepte what should be enioyned By whiche his humblenesse Innocentius moued graunted to his petitions receiued him into the lappe of the Catholike Church againe and thus was he reconciled Iewell The 115. Vntruthe This storie is here interlaced with many Vntruthes Stapleton What are those Vntruthes M. Iewell You tell vs in your text Iewell For in all that is writen thereof by Innocentius there is no maner mention neither of Solemne Instrument of repentaunce nor of accepting of Penance nor of Subiection or humble submission Innocentius writinge to one Maximianus a bishopp who had moued Innocentius about the Reconciliation of Atticus the bishop of Constantinople who also had bene a consenter to the deposing of Chrysostom and declaring to that bishop why he had not reconciled Atticus of Constantinople in like maner as he had reconciled AlexaÌ„der the bishop of Antioche by the waie toucheth somewhat off the Reconciliation made by the same Alexander in these wordes Communio suspensa restituitur demonstranti causas c. A man suspended from the CoÌ„munion is restored when he sheweth the causes why he was suspended to be taken awaye and professeth the Conditions off reconciliation to be fulfilled Whiche Atticus neither hathe signified neither proued to be fulfilled by any messenger either to you or to vs. As our brother and folowe bishop off Antioche Alexander by a iuste embasye hath prosequuted and proued Whereat also you being present do knowe that I haue particularly examined all our writinges touching the cause of the holy bishop Chrisostom wherein they haue euidently shewed that at Antioche all thinges haue bene perfourmed as they ought to be Whose reconciliation we embracing truly we haue made a waye for all that wil aske it to obtaine the like iff at the lest they will att any time proue that they haue done and perfourmed for their parte suche thinges as haue bene in others examined and perfourmed and also if they desire to be reconciled by sending solemnely their legates as these of Antioche haue done Thus farre Innocentius In whose wordes we see that this Alexander bishop of Antioche sent his legates solemnely to Rome that by those legates he desired to be reconciled that he had perfourmed the condicions of Reconciliation and that thereby he was reconciled Now this solemne sending of legates desiring to be Reconciled what was it but a Solemne Instrument off Repentaunce For suche was the maner of Reconciliation in those daies So vrsatius and Valens did offer vp to Iulius the Pope Libellum penitentiae An Instrument of repentance when they were reconciled from their Arrian heresy to the Catholoke vnite The perfourming of the Conditions of Reconciliation was the accepting of that which was enioyned The worde Penaunce as it is not in InnoceÌ„tius so neither is it in the wordes of D. Harding And who doubteth but all this was done with an humble submission seing that no repentaunce can be without humble submission nor no reconciliation without repentaunce seing also that Conditiones pacis complere to perfourme the Conditions off Reconciliation requireth expressely an humble submission for lacke of whiche Atticus was not att that time yet reconciled but continued suspended and through the which afterwarde as it appeareth in an other epistle off Innocentius he was also reconciled Touchinge this Reconciliation of Alexander of Antioche to Innocentius it shal the better appeare if the diligent Reader remembre in this place the solemne Excommunication of Theophilus and other bishops his adherents in deposinge Chrysostom off the which this AlexaÌ„der was one made by this Pope innoceÌ„tius Of the which I haue at larg spokeÌ„ before about the matter of Appeales For by reason of the ExcoÌ„municatioÌ„ this Alexander Patriarche of Antioch was necessarely recoÌ„ciled Therefore InnoceÌ„tius hauing receiued his submissioÌ„ answereth him in these wordes QuaÌ„ grata mihi quaÌ„ pia quaÌ„ necessaria legatio a tua sanctitate frater Charissime ad nos directa fuerit gestoruÌ„ ipsorum replicatione cognosces How acceptable how godly how necessary derely beloued brother your sending of your legates to vs hath bene you shall knowe by the tenour of our dealing with you As for the worde SubiectioÌ„ which M. Iewel saieth is not in InnoceÌ„tius no more it is in the text of D. Harding The Spirituall Iurisdiction M. Iewell requireth no Subiection as Ciuill Princes doe of their subiectes But as S. Gregory saieth vbi Culpa non exigit omnes ratione humilitatis â—quales sumus Where no faulte is committed by the waie of humilite we be all equall Therefore Innocentius after this Alexander was reconciled he calleth him Fratrem Charissimum derely beloued brother and as you alleage for a mighty argument against the Popes primacy Condiscipulum sedis Apostlice Scholefelowe of the See Apostolike And sending his letters at that time calleth them primitias pacis nostre the first frutes not of frendship as you vntruly in this place translated it but of the reconciliation made by vs. And so Crist is called in holy scripture Pax nostra Our recoÌ„ciliation to God So this Alexander Conditiones pacis completas esse digna legatione prosequutus est probauit by his worthie legates he went thouroughe with it and proued it to the Pope that he had perfourmed the conditions of Reconciliation Had all bene but a matter of frendship and equalite neither had he bene before by the Pope excommunicated neither had that solemne sending of legates to Rome bene necessary neither neded any such Conditions to be perfourmed nor the perfourmance thereof so expressely to be prosecuted and proued Thus therefore was the Patriarche of Antioche reconciled neither as a Subiect vnto his Prince nor as one equal frende to an other but as a party before excommunicated to his Spirituall head that ioyning with his head Christes vicaire he might be a part of Christes mysticall body Touching the examples alleaged by Iewell the writing of the Africanes to Pope Innocentius aboute a Reconciliation betwene the Churche of Alexandria and the Churche of Rome was aboute this very matter of Crysostoms deposing and maketh very well to proue a necessite of the same Reconciliation But saieth M. Iewell Iewell It was not that the Churche of Alexandria shoulde submitte her selfe as vnto her Head and liue in Subiection but that they might be reconciled and liue in peace together Stapleton The Churche neuer liued in Subiection to the bishop of Rome This is but an odious terme of disobedient heretikes The Churche hath liued in obedience of the See Apostolike for the redresse of faultes committed either in faithe or in maners not otherwise The Churche of Rome had no quarell
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