Communion wa◠receiued in priuat houses Ergo in Fraunce so longe after in their priuat Chappelles there was also a Communion The lewdenesse of this argumēt wil better appeare by the like In Fraunce within these fifty yeres all Churches had priuat Masses Ergo now in England all Churches haue the same As true is the one as the other But now M. Iewell saieth He will geue a clere answer to M. Hardinges blinde gheasses What is that trow we Forsothe an other Canon of the selfe same Councell which biddeth the penitents to depart out of the Church with the Nouices that were not yet Christened Item a decretal epistle of Siricius Commaunding in like maner notorious offenders to departe out of the Church Ergo the rest that remained did communicat I answer All this was in Cities and Parish Churches vnto which the Nouices and open penitents resorted This was not in Chappels of priuat houses of which this decree of the Councelle of Agatha speaketh This is M. Iewelles clere answer They communicated in great cities and Parish Churches Ergo in Priuat houses An other like vnto that is this In the Church of Sarisbury the Minister at euery Communion weareth a Cope Ergo in all other Chappels at euery communion a cope is woren Let now euery indifferent Reader iudge whether any thinge hath ben brought by M. Iewell why by the decree aboue mentioned there should not appeare in those priuat Chappelles to haue ben priuat Masses Harding At that time 39 he saieth Masse in his Chappell hauing no other bodie with him but his seruaunt Iewell The .39 Vntruthe There was neuer Priuate Masse saide in Alexandria neither before this time nor at any time sythens Here it may be sene howe true it is that S. Paule saieth Scientia inflat Knowleadg puffeth vp For what a pride is this of M. Iewell so stoutely and peremptorely to pronounce that in Alexandria there was neuer priuat Masse neither before the time of Leontius nor sithens What Hath M. Iewell such a confidence in his Knowleadg that he is perfit of the Whole order of Gods Seruice that euer hath bene vsed or practised in Alexādria a Cyte as he saieth him selfe Iewell a thousande myles beyonde all Christendom and where the faithe of Christ hath continued so many hundred yeres before the time of Leontius and longe after also Is M. Iewell so sure that all that time in that great Cyte there was neuer priuat Masse that though Leōtius a writer of more then 900. yeres sithens do write so yet he is sure it was neuer so Hath M. Iewell sene all Hath he reade all And Dothe he remembre all thinges that were euer done in the Churche Seruice of that Cyte What is Impudency what is Puffing Pride what is Presumptuous Rashenesse if this be not As for the wordes which he noteth for an Vntruthe they are the wordes of Leontius alleaged by D. Harding they are not the wordes as auouched of D. Harding And then truly if there were neuer priuat Masse in Alexandria it was a greate Vntruthe on Leontius parte to write so Now whether M. Iewell be better to be beleued herein then is Leontius a knowen approued writer these many hundred yeres I leaue it to the Readers discretion Leontius saieth plainely of Ihon the holy bishop of Alexādria Facit Missas in oratorio suo Nullum habens secum nisi ministrum suum He saieth Masse in his Chappell hauing None other bodie with him but his seruāt Here is a clere witnesse of priuat Masse as M. Iewell termeth the receiuing of the priest without a company of communicants And that within the first 600. yeres For this Leontius as the Fathers of the seuenth generall Councel do saie floruit circa tempora Mauritij Imperatoris flourished aboute the time of Mauritius the Emperour Whose raigne begāne in the yere of our lord 585. The witnesse being so clere M. Iewel though good to out face the matter and stoutely to saie that neither before this Leontius nor euer sithens there was euer priuat Masse saied in Alexandria This shamelesse and impudent facing semeth wel to be resembled by the Gorgons head with the Anticke that M. Iewelles printer hath placed at the ende of euery Article Where spare roome was Frons perfricta Os impudens Whereas in the text M. Iewell woulde make vs beleue that Missae here should not signifie Masse but any other kinde of praier for he careth not what he make of it so it be not Masse he may as soone persuade any that is lerned that the Crow is white as that Missas facere in this place doth not signifie to say Masse For so he may tell vs that Missā facere caepi in S. Ambrose doth not signifie I begāne to say Masse but matins or euensong or some like thinge Any thinge M. Iewell so it be not Masse And when S. Gregory charged Maximus the intruded bishop of Salona that being excommunicated Missas facere praesumpsit it shall not signifie He presumed to saie Masse but he presumed to saye his matins or euen songe or any other kinde of praier which no person excommunicated is forbidden to saie In like maner when the Councell of Arels chargeth the bishops that for certain offenses Anno integro Missas facere non praesumant it shall not signifie that for the space of a whole yere they presume not to saie Masse but that they presume not to saye matins or euensong all the yere longe or some other kinde of prayer what ye wil so it be not Masse But what shifte is there so impudent that M. Iewell will not vse rather then to yelde and acknowleadge his vanite and errour An heretike saieth S. Paule is suo iudicio condemnatus cōdemned in his owne iudgement M. Iewell knoweth him selfe that in this place he hath kicked and striued against a manifest Truthe Yet he will not yelde What other shiftes he hath vsed to defeate this clere Testimony bicause it is in the Confutatiō of D. Harding particularly refelled I shall not nede presently farder to entermedle And this litle maye seme sufficient to iustifie the Vntruthe of Leontius iff it were an Vntruthe for his wordes they are not off D. Harding whose wordes they are not Againe M. Iewell denieth the Conclusion For whereas Leontius saieth that Iohn the bishop of Alexādria saied Masse in his Chappel hauing no other body with him but his seruāt and of this it is Concluded that in Alexandria there was priuat Masse M. Iewel denieth the Conclusion and saieth stoutely there was neuer priuate Masse in Alexandria neither before the time of Leontius nor at any time sithens and putteth that for an Vntruthe which is Concluded Wherein he fareth as a foole of Sanford by Oxforde was wonte to doe Who resorting to the vniuersite at Christmasse time and being by certaine sophismes made in the waye of pastime proued to be an Asse woulde
Lucius the first ChristeÌ„ kinge of Britanny placed so many bishops and Archebishops These three Archebishoprickes were of London of Yorke and of Gloucester This was done about the yeare of our Lord Clxxxij From this time the faith continued in Britanny vntell the tyme or the raging persecution of Diocletian and Maximinian which fell in the yeare of our Lorde three hundred and odde In that persecution S. Albane with sundry other Brittaines suffred martyrdome as Polydore and Bede do witnesse Through the rage and fury of that persecution sayeth Polydore by the reporte of Gildas a Brittain him selfe ita relegio refrixerat vt sit penè extincta the religion waxed so fainte that it was well nere extinguished After being receiued somewhat in the time of Constantin the great it was much infected with heresies first of the Arrians and after of the Pelagians The faith notwithstanding remained amonge a number of the Catholike Brittains sounde in substaunce and perfitt Before the infection of the Pelagian heresy the Brittaines being forsaken of the Romaines and ouerpressed with the inuasions of the Scottes and Peightes or Redshankes called to their succour out off the highe Germany Saxons English and Wites For these three nations as Bede calleth them arriued in to Brittany out of Germany This their arriuall fell in the yere CCCC xxix These peoples as they deliuered the Brittaines from the forrain inuasions of the Scottes and the Redshankes so in short time they draue away the Brittaines them selues in to the straightes off wales whiche their posterite nowe occuieth and possessed them selues all the rest of Brittanny except Scotland All these peoples that come out off Germany were vtterly heathens and infidels The greatest number of them were Angli English they possessed for their share att the first spoyle all that is nowe called Englande except Kent Essex and Sussex Whiche the Saxons possessed and except the ile of Wyte Hampshere and parte off the westcountre whiche the Vites or Wites possessed In time the whole was called England and the people English These peoples English or Saxxons continewed heathen and infidels for the space of a hundred and fifty yeares All which time the Brittain ChristiaÌ„s as Gildas a countreman of their owne bitterly complaineth neuer vouchesafed to preache the gospel of Christ vnto them But the goodnes of God saieth Venerable Bede did not so forsake his people whome be foreknew to be called to saluation But prouided for the English people much more worthy preachers to bringe them to the faith then those vnmercifull Britaines were And who were they M. Iewell Were they Hebrewes or Grekes It foloweth in the History of Venerable Bede a lerned and holy man by the verdit of all Christendom these many hundred yeares in the sorte The yeare off the nation of our Lorde VC lxxxij Mauritius the 54. Emperour after August reigned Emperour of Rome xxj yeres In the tenth yere of whose raigne Gregory a man of the greatest vertu and lerninge of his time was Bishop of the Romaine and Apostolike See which he gouuerned xiij yeres vj. moneths and x. dais This Gregory the xiiij yere of the reigne of the said Emperour and about the hundreth and fiftie yere of the coming in of the Englishe men in to Britanny being moued by inspiratioÌ„ of god therâ—uÌ„to sent the seruaÌ„t of God Augustin and certain otheer Monkes which feared God with him to preach the word off God vnto the nation of the EnglishmeÌ„ VVho obeying the bishops commaundement c. as in the History it selfe it may at large be sene in many Chapters folowing This man of God as Bede oftentimes calleth him Augustine arriued into Brittanny then possessed for the most patt of the Saxons and englishmen our forefathers he preached vnto Ethelbert then king of Kent he conuerted him and all his people to the faith His companions and scholers in fewe yeres after conuerted the whole nation This Augustine with other monkes that accompained him at their first coming expressed as Bede writeth the very Apostolike order of liuing of the primitiue Churche seruing God in coÌ„tinual praier watching and fasting and preaching the worde of life to as many as they coulde despising the commoditie of the worlde as thinges nonâ— off their owne takinge off them whom they instructed only so much as might serue their necessites liuing them selues according to that they taught other and being ready to suffer bothe troublâ—s and death it self in dâ—fense of the truthe that thâ—y taught By these means God so wrought that as I saied the king and his people were conuerted and Christened This wâ—s a shâ—rte Victory saeth M. Iewell Peter and Paule coulde neuer so easely conquer kingdomes But this matter stood not so much in winning the vnfaithfull as in kilâ—ing the godly O impudent shamelesse and blasphemous Iewell I speake in Gods cause in the quarell of our Apostle blessed S. Augustin in the defence of all our forefathers the Christen inhabitants of the realme of England The planting of that Christen faith by the which so many hundred yeres the whole estat of England the Noble Princes the honourable Nobilite the holy bishops the lerned clergie the deuoute people haue yelded their soules vnto God the preaching of that faith which all Christendome beside of Italy Fraunce Spaine Portugall Afrike Germany of all the Northecountres of Grece it selfe in great part haue holden with vs and we with them the planting and preaching I saie of that faithe shall impudent and blasphemous Iewell bringe out of credit calling it a killing of the Godly Let here that impudent varlet answer not worthy no more the name either of English man or of Christen man let him answer I saie what godly did Augustin kille Is the conuerting of infidels to the faith of Iesus Christ a killing off the Godly â–ª Is this the voice of a Christen man of a preacher of Gods worde of a bishop Venerable Bede saieth of S. Gregory which sent this Augustine to preache the Faithe VVe may well and are also bounde to call him oure Apostle For he being high bishoppe ouer the whole worlde saieth Venerable Bede made our Nation the Churche off Christe whiche had ben euer vnto that tyme the bondslaue of Idolles And howe was that os impudens but by the meanes of holy Augustine whome he sent to preache and to conuerte vs Lett the Epitaphe written vppon the toume of that holye man testifye Whiche as S. Bede recordeth was thus conceiued Here lyeth Blessed Augustine the first Archebisshoppe of Caunterbury vvho vvas sent hither off holy Sainte Gregorye Bisshoppe of Rome and strenghthened of God by vvorking of miracles VVho conuerted kinge Elbert and his realme froÌ„ the vvorshipping of Idolles to the faith of Christ. Was this no winning of the vnfaithefull was this a killing off the Godly Who woulde so speake and write but some infidell him selfe or Iewe M. Iewell Hathe heresye so rooted oute all shame
writinges of S. CipriaÌ„ they had bene of olde time Priuileged that many Canons are alleaged out of the Nicene Councell not only by the Popes but by diuers others holy Fathers as S. Ambrose S. HieroÌ„ S. Augustin Epiphanius and others without suspition of fayning or forgery all this I saie is allready at large proued by M. Dorman in his answer to M. Nowell I beseche the reader to haue recourse to that place Notwitstanding bicause M. Iewell as he hath bene more large so hath dealed herein also much more impudently then M. Nowell I haue thought good somewhat to examine his Lying tale and to note his Vntruthes therein for the better iustifying of this his Vntruthe scored vp here vpon D. Harding Thus M. Iewell entreth his processe Touching the forgerie of this Councell of Nice the very beginning of the quarell and the whole storie standeth thus Iewell If it were forged the beginning could not be here For the better vndetstanding wherof I will note to the Reader the names and times of the Popes that liued about this time in which the forgerie is saied to be committed StapletoÌ„ The Councell of Nice was holden in the yere of our lorde .328 or as some other thinke .326 vnder Siluester then Pope of Rome whose place his two Legates Vincentius and Victor occupied there To this Siluester succeded Marcus and was Pope ij yeres Vnto this Marcus Athanasius directed his letters aboue mentioned To Marcus succeded Iulius whose Epistle was before alleaged to the Bishops of the East in defence of Athanasius and other Some write that this Iulius was at the Councell of Nice him selfe Certain it is he was Pope in the later dayes of Constantin the great in whose reigne the Councell was holden Iulius sate in the See of Rome .xvi. yeres To him succeded Liberius who ruled partly in that Bishopricke partly in banishment the space of .xvij. yeres Felix in the meane time occupying the See one yere vnder the banishment of Liberius To Liberius succeded Damasus vnto whom S. Hierom wrote certain Epistles and ruled the Churche .xviij. yeres To Damasus succeded Siricius and sate .xvj. yeres To Siricius succeded Anastasius who sate three yeres To Anastasius succeded Innocontius and sate in the Chaire of Peter .xv. yeres To this Pope Chrysostom Appealed being in banishment who thereupon excommunicated the Emperour Arcadius To this Pope S. Augustin and the Bishops of Afrike in the condemnatioÌ„ of Celestius and Pelagius submitted their decrees To this Innocentius succeded Zosimus and ruled the Churche only one yere who is the man that is accused here of M. Iewell for a Forger of certain Canons of the Nicene Councell Now as I saied if suche Canons were forged the beginning hereof as M. Iewell saieth coulde not be here Seing that bothe Athanasius writeth to Marcus for the copie of those 70. Canons confessing that so many were made and sent to Rome to Siluester then Pope and also that Iulius the Successour of Marcus alleageth a great number of suche Canons to the number of .xxiiij. more then are commonly read in the Councell of Nice bothe whiche Popes liued at the lest fourescore yeares before this Zosimus Hereunto maye be added that S. Hierom and S. Ambrose who wrote in the time of Pope Damasus that S. Augustin and Epiphanius in the time of Innocentius do alleage certain Canons of the Nicene Councell not extant in the xx Canons commonly readde Therefore Zosimus who liued after all these Popes if he were a Forger yet was he not the first Forger Now as it were to great impudencie for M. Iewell to charge S. Ambrose S. Hierom S. Augustin and Epiphanius with Forgerie though he hath gone about to deface the testimonies of Athanasius but that with manifest Vntruthes as you haue sene so truly shall he neuer be able to proue Zosimus or anye other Pope a Forger This therefore touching the beginning of the Forgerie if there were any suche is the first Vntruthe Let vs goe forthe Iewell One Apiarius a priest of the Churche of Sicca in Aphrica as it appeareth a very ill man being iustly excommunicat bothe by his own bisshop and also by a great number of other bisshoppes together in the Councell there appealed froÌ„ them all vnto Zosimus then bisshop of Rome All this is true Let vs heare farder Iewell Zosimus without farther knowleadg of the cause neuer hearing the other parte pronounced Apiarius to be innoceÌ„t and restored him to the Communion This M. Iewell saieth of his owne head There appeareth no suche thinge in the Actes of the Councels This only appeareth touching this Apiaâ—ius that after his Appeale to Rome Zosimus sent his legat to the Councel of Aphrike theÌ„ assembled that he was restored to the Communion by the Africanes them selues Zosimus in the meane while departing this worlde and Bonifacius succeding him This is euident in the epistle of the Aphrican Councell sent to Bonifacius successour to Zosimus That which M. Iewell telleth not appearing in the Councell may stande for an other Vntruthe vntill it be iustified Iewell And vnderstanding there was a Councell gathered in Africa touching the same Stapleton An other vntruthe For there appeareth no such Councell at all The Councelles at that time gathered in Africa were partly against the Pelagians the Donatistes and for the preseruation of the Nicene Councell But for the matter of Apiarius no Councell was gathered Iewell Sent thither Faustinus the bisshop of Potentia withe two other priestes of Rome Philippus and Asellus not only to see that the saied Apiarius without anye furder triall might be restored vnto his right but also to make plea in the open Councell that it shoulde be lawfull for any priest to appeale from his owne ordinary or Metropolitane or Councell vnto the Apostolike See of Rome Stapleton All this is but a fardle of vntruthes and slaunders M. Iewell auoucheth this onlye but he neither quoteth nor noteth any Author therefore The truthe is this Zosimus sending his legates aboue mentioned to the Councell of Aphrica gaue in commission amonge other thinges that the Councell of Nice shoulde be inuiolatly kept and obserued in that parte of the worlde as it was other where The Councell of Nice was readde in the Synod of the Aphricanes and established by their whole consent and agrement thereunto Faustinus the Popes Legat brought forth a write from Zosimus contayning a decree touching AppellatioÌ„ made in the Councel of Nice That decree not being founde in the copies whiche the Africanes had the Africanes desired a time of deliberation before they subscribed thereunto A deliberation was taken the Popes Legat consenting thereunto They wrote to the Bishops of the East Churche to see their copies Thus farre haue we gone with M. Iewell folowing the tenour of the Councell Nowe that Apiarius shoulde be restored without farder triall or that such plea shoulde be made as M. Iewell speaketh of
of Chalcedon we shall haue occasion hereafter to speake in the 118. Vntruthe Now let vs see what M. Iewell will conclude of all the allegations out of Liberatus and the epistles of Leo. He saieth Hereby we may soone coniecture howe true it is either that Pope Gelasius writeth That onely the Apostolike See of Rome decreed by her Authorite that the Councell shoulde be summoned or els that M. Hardinge woulde haue vs beleue That all Councelles were summoned by the Pope Hereby we may soone coniecture how truly and faithfully M. Iewell meaned when he offred to yelde and subscribe to any olde father or Councell of the first 600. yeres whiche nowe so litle estemeth the Authorite of Gelasius a lerned Father of lesse then 500. yeres after Christe that he taketh vpon him to comptrolle him and to proue him a lyar So that nowe the question is no more betwene vs whether the lerned Fathers do write so teache so or witnesse so but whether their writinges their doctrine their witnesses be true or no. And whom shal we beleue if we beleue not such auncient writers so many hundred yeres before vs so longe taken for lerned Fathers bishoppes of Christes Churche in their life time Shall we leaue Gelasius and beleue Iewell This impudent arrogancy must nedes procede of Lucifer the first creature that sinned in pride If this be admitted what doe we professe a Christen faithe any longer What do we talke of Fathers and Councelles if when Fathers and Councelles are brought we must yet proue farder that the Fathers speake truly and that the Councelles saye well This is not to be tried by the Fathers but it is to trie and examine the Fathers them selues And then they are not our Fathers but our scholers This is the righte waye to paganisme and infydelite and to the vtter abolishment off all Christianite To suche issue these newe altercations haue brought matters Iff we be Christen men lett vs abhorre these enormites If we be no Christen men what talke we of Christ and the ghospell To this digression the impudency off M. Iewell hath forced me Touching the saying of Gelasius which M. Iewell malapertly comptrolleth first Gelasius talketh not of summoning but of holding and making the Councell His wordes are Authoritate vt Synodus Ghalcedonensis fieret sola decernit Onely the See Apostolike by her Authority decreed that the Councell of Chalcedon shoulde be holden And this to be true it appeareth euidently by the letters of the Emperoure Martianus and the Emperesse Pulcheria to Leo the Pope and by the letters of Leo to the Councell it selfe as we haue before declared Againe this Gelasius wrote those wordes litle more then fifty yeres after the Councel of Chalcedon was finished It is credible he knewe as well what was done there as M. Iewell doth Thirdly what doth all this conclude against the allegations of D. Hardinge What maketh it against the expresse and most manifest testimony of the Ecclesiasticall Storye witnessing expressely that without the Authorite of the bishopp of Rome no Councels coulde be helde and that by the vertue of the Ecclesiasticall Canon What is all this to the Councelles of the Arrians disproued and disanulled for lacke of the bishoppe of Romes Authorite Forsothe M. Iewell concludeth that Hereby it may appeare that all Councells were summoned by the Pope D. Hardinge saied not so muche But that all Councelles must be approued by the Pope euen as the ecclesiasticall history witnesseth And that certaine namely those of the Arrians were not accompted for lawfull Councelles bicause they were not summoned nor approued by the Pope Against this Master Iewell hathe nothing concluded vnlesse he will reason thus The Pope Leo approued and summoned the Councell of Chalcedon and graunted to the Emperours pleasure touchinge the place Ergo the Pope hath no Authorite to summon or approue Concellâ—s Or thus Gelasius saied truly that only by the Authorite of the Popâ— thâ— councell of Chalcedon was helde Ergo the Pope hath not Authority to approue the Councelles These are weake reasons God wotteth And yet so he must reason if of the premisses he will conclude to the purpose And if it be not to the purpose what maketh it here M. Iewell goeth forthe and multiplieth Vntruthes He sayeth Iewell Neither was the Bishop of Rome nor his legate in his absence euer more the President or Chiefe of the Councell Stapleton The contrarye before hath expressely bene shewed out off the Epistles of Leo and the Actes of the Councell of Chalcedon touching the Councell there kept And oute of the Epistles of Cyrillus touching the Councell of Ephesus Iewell For it is knowen that in the Counell of Nice Eustathius the Patriarke of Antioche was the President and the Bishoppe off Romes legates Vitus and Vincentius sate in the fourthe Roome beneathe StapletoÌ„ This is knowen to be a manifeste Vntruthe Osius Vitus and Vincentius were the firste of all that subscribed according to the Order mencioned in the volumes of the Councelles Iewell In the Councell of Constantinople Menna was the chiefe This Menna was not the president of the Councell alone Sabinus Epiphanius Asterius Leo Rusticus bishoppes Theophanes and Pelagius Deacons sent from the Apostolike See of Rome considebant illi coadiutores did sitt in the like and aequall Authorite with him as the Actes of the Councel do expressely declare Iewell In the Councell of Sardica Osius and Corduba in Spaine This Osius of Corduba with Vincentius of Capua Ianuarius of Beneuentum and Calepodius of Naples bishoppes were the legates of the See Apostolike and were all presidents in that Councell Iewell In the Councell of Aquileia S. Ambrose of Millaine In the Councell of Carthage Aurelius the B. there StapletoÌ„ These were prouinciall Councelles not generall And yet bothe the Africanes sent the Actes of their Councells to Innocentius to be confirmed as appeareth in S. Augustin and Celestinus witnesseth that they were confirmed by the See Apostolike As for the Councell of Aquileia we haue it not perfectly sett forthe as by the ende of it is easy to be seme In the Councell of Chalcedon Leo the bishop off Romes Legate had chiefe roome but by waie of intreaty only and by the Emperours speciall graunte and not of dew right or vniuersall Authorite Beholde the lying impudencie of M. Iewell before he saied Neither was the Bishop of Rome nor his legate in his absence â—uermore the president or Chiefe of the Councell Nowe he confesseth that in the Councel of Chalcedon Leo the bishop of Romes legate had the chiefe Roome Wherein he proueth him selfe in the former to haue made a manifest lie But nowe he spiceth the matter withe an other Notorious and lewde lie only auouched but no waye proued that the Popes Legat had there thâ— Chiefe Rome by waie of intreaty only c. It shoulde haue behoued M. Iewell to haue proued this verely he hath bene so often taken in lying that
S. Augustins meaning but the Head of all For of all he speaketh not of some And to proue that all were contained in Peter he calleth Peter the Head of them howe but of all Thus the matter being true the wordes by errour altered can make no willfull Vntruthe if they make any Vntruthe at all For I take an Errour or Escape to differ from an Vntruthe VVith all I haue proued that whiche M. Iewell denieth that the Bishop of Rome within six hundred yeares after Chrisâ— hathe bene called the Vniuersall Bishopp of no small nuâ—â—re of men of great credit and very oftentimes Head of the Vniuersall Churche bothe in termes equiualent and also expressely Iewell The â—â—5 Vntruthe For Peter only excepted either of these Titles resteth yet vnpâ—oued Stapleton But Peter was bishop of Rome as hath bene proued Ergo these Titles haue bene proued according to M. Iewelles ChaÌ„llenge Ergo M. Iewell must Subscribe Againe the Title of Vniuersall bishop hath bene proued in Leo a Bishop of Rome beside S. Peter bothe by the testimony of S. Gregory and by the Councell of Chalcedon it selfe Ergo againe M. Iewell must Subscribe Thirdly by the very last testimony alleaged of D. Harding out of Victor the Churche of Rome is called Caput omnium Ecclesiarum The Head of all Churches If there be any difference betwene all Churches and the Vniuersall Churche or if the Churche of Rome be Head in any other respect then in respect of the Bishop thereâ—fâ—er M. Iewel with all his coÌ„ning shewe it If there be 〈…〉 none in the worlde can be deuised then againe 〈…〉 is brought of the primitiue Church for the 〈…〉 is of thinges don aboue the yere 〈…〉 shortlye after the Deathe of S. Augustin in 〈…〉 is called Head of the Vniuersall Churche and so this other Title hath bene proued in a Bishop of Rome beside S. Peter Ergo M. Iewell must Subscribe Fourthely Damasus as hathe bene proued was called of S. Ambrose Ruler of the House of God which S. Paule speaketh of which is as muche as Head of the Vniuersall Church ergo ones againe M. Iewell either must protest to the worlde he sought not for truthe but trifled vpon Termes when he made his Challenge or els according to promise he must Subscribe Fiftely Leo the Bishop of Rome was Called of the whole Chalcedon Councell Head of the Vniuersall Churche when they confessed him their Head they then bearing the persons of the whole Vniuersall Churche They saied in their letters vnto him of them selues Quibus tu quasi Caput membris praecras Ouer whome thou haste bene the Chiefe or president as the Head is Chiefe ouer other partes of the Body And in the same Councell he is Called diuerse times Pope and Bishop of the Vniuersall Churche Therefore to the Chalcedon Councell calling the Pope their Head you muste Subscribe M. Iewell Sixtely Iustinian calleth Iohn the seconde the Bishopp off Rome in his time Caput omnium Sanctarum Ecclesiarum the Head of all Holy Churches Here is an other bishopp of Rome beside Sainte Peter so called Therefore you muste Subscribe Seuenthly lerned Leo confesseth Vniuersalis Ecclesiae curam ad Petri sedem confluere vt nihil vsquaÌ„ a Capite suo dissidâ—at That the Charge of the Vniuersall Churche hathe recourse to the See of Peter that nothinge maye at any time vary from their Head S. Gregory in like maner calleth the 〈…〉 off Rome Caput omniâ—â— Ecclesiarum The 〈◊〉 of all Churches Farder as it is alleaged in the second editioÌ„ of D. Hardinges Answer to M. Iewelles Challenge Prosper calleth the See of Peter Pastoralis honoris Caput The Head off Pastorall Dignities as much to say of all Pastours and Shepeheardes in Christes Churche Athanasius also in his epistle to Marcus the Pope whiche Epistle M. Iewell hath in vaine impugned calleth the See of Rome Mater Caput omnium Ecclesiarum The Mother and Head of all Churches If Head of all Churches and Head off the Vniuersall Churche be diuerse then it is bicause the one worde is mere english the other is a Latin made English Other difference in good sence I trowe will not be founde To these therefore so Clere and so Many all within the Compasse of your 600. yeares if you thinke your Challenge good and wise Yelde and Subscribe These later allegations of D. Hardinges second edition M. Iewell in his Replie hathe vtterly dissembled To the place of Victor thus he Replieth Iewell Touching Victor that wrote the Storie of the Vandales he is neither Scripture nor Councell nor doctour nor writeth the Order or Practise of the Primitiue Churche This later sentence is a Manifest and Iewde Vntruthe auoutched for a shifte to auoide an Inconuenience An Inconuenience I saye of Subscribing For if the Storie of Victor were of matters passed in the Primitiue Churche then the Example alleaged out of him Calling the Church of Rome Head of all Churches shoulde be an Example of the primitiue Churche and then M. Iewell should be forced to Subscribe To auoide this Inconuenience M. Iewell thought good flatly to denie his Storie as not writing the Practise of the Primitiue Churche But you maye not so Abuse vs M. Iewell You requiring in your Challenge Any one example of the primitiue Churche do after expounde and limit the Time of the primitiue Churche by the terme of .600 yeres after Christ admitting all Examples within that time Now Victor writeth a Storie contayninge the practise of that Time He writeth the persecution of the Vandales Arrian heretikes in Afrike which befell immediatly after the Deathe of S. Augustin as in his life written by Possidonius it is easye to See For he yet liuinge and lyinge in his death bedde the Wandales beseiged his Citie Hippo. But S. Augustin dyed not longe after the yere of our Lorde 400. Therefore Victor wrote a Storie of matters passed more then a hundred yeres within M. Iewelles 600. whiche he limiteth for the Primitiue Churche Therefore this Example is of that Time M. Iewell vnrrulye denieth it bicause he will not truly and honestly Subscribe vnto it Iewell Nor is it well knowen either of what credit he was or when he liued Stapleton He is alleaged of all lerned writers occasion seruing Only M. Iewell doubteth of his Credit And why Bicause he maketh against him As for that the time he liued is not well knowen no more is the time of many other Lerned writers who yet be of right good Authoryte Iewell Nor doth he call the bisshop of Rome the Head of the Vniuersall Churche Onely he saieth â—54 Rome is the Chiefe or Head Churche of all otheâ—s which thinge of our parte is not denied M. Iewell to extenuat the sayieng of that godly Archebishop of Carthage Eugenius reported by Victor the Ecclesiasticall writer hath altered and falsified the wordes For Eugenius that Catholike Prelat conueÌ„ted before Obadus a Captaine of Humerichus
The Mysticall Breade is made vnto vs by a certaine and knowen Consecration Such Consecration the CoÌ„munion bokes haue not And though in the Masse booke no mention thereof be made yet the order thereof being so many hundred yeres before taken such speciall mention is not nowe nedefull or required But the Communion bookes containing a new order of the Ministration if therin they had vsed any CoÌ„secration at al that being one principal parte of Christes Institution they ought to haue expressed the same Howbeit certaine it is not only by that they make no mention thereof but also by that they geue the remnant of their bread to the dogges that they vse no Consecration at all but accompte it as very coÌ„mon bread Likewise the wine that is left either the Minister drinketh it with his common meate or if very litle remaineth it is cast in the flowre as Poynet a late preteÌ„ded bishop of Winchester did in an open Communion ministred in the Cathedrall Church of Winchester By these their doinges saie and pretende what they lift in wordes all the worlde seeth and knoweth they vse no ConsecratioÌ„ at al. For good and euident proof thereof I â—eferre the studious Reader to the treatise of our lordes Supper lately sette forthe by D. Sanders In the seconde booke the xiiij Chapter it is proued that the figuratiue doctrine of M. Iewell and his felowes can not stande with a Sacrament which hath Consecration Harding The number of communicants together in one place is no parte of Christes institution Iewell The 15. Vntruthe For S. Basill thinketh the number is parte of Christes institution Exercitationis ad pâ—etatem Sermone 4. StapletoÌ„ Would God M. Iewell as to proue the Institution of Christ you alleage onely the iudgement of S. Basill so you would stande to his onely iudgement or to the iudgement of the lerned Fathers in other matters But S. Basill saieth no such thinge This he saieth in the place by you alleaged Spiritualis lex non pauciores quam duodecim esse vult mysticum pastha comedentes The spirituall lawe admitteth no lesse then twelue to eate the mysticall passeouer Now M. Iewell is this the Institution of Christ or is it not If it be why then do you in your Communion bookes take an expresse order that three may make a sufficient Communion Why breake you the Institution of Christ in the very springe of your ghospel If it be not the Institution of Christ nor S. Basill meant no such thinge why speake you so Vntruly why saie you S. Basill thinketh the number is parte of Christes Institution For other wordes tending to any such purpose in al that Sermon he hath none But S. Basill his meaning is this He willeth that such as take vpon them the contemplatiue life should liue in some number together and not vnder ten or twelue in a company that their life and behauiour might be voide of all sinister suspicion For that purpose he bringeth the exaÌ„ple of the twelue at Christes maunde where that most holy mysteries were wrought But as touching the matter it selfe whether a number of communicants be parte of Christes Institution Brefely thus I saie Christ gaue it to a number Christ gaue it after meate Christ gaue it at night time You with vs do confesse the two later pointes to be no Partes of Christes Institution You geue it neither after meate neither at night time but in the fore noone and before all other meates Why so Forsothe bicause bothe you and we beleue as S. Augustin did quòd si hoc monuisset Christus eum morem nemo variasset that if Christ had commaunded that no man would haue chaunged that maner Wherein S. Augustin and we bothe haue left the fact of Christ and folowed the tradition of the Church beleuing vpon the custome of the Church that the same fact of Christ was no CoÌ„mauÌ„dment Right so M. Iewel bicause the Church of Christ so many hundred yeares hath celebrated this holy Sacrament without a number of communicaÌ„ts we beleue verely that Christ neuer commaunded a number in this celebration and we beleue that if he had so commaunded eum morem nemo variasset no man would haue chaunged that maner or order This is our belefe M. Iewell grounded vpon the Doctrine of the Church which we are assured by holy Scriptures as I haue otherwheres at large proued can not erre in the faith but must for euer not only v. or vj. C. yeares as it shal please you to appoint continew in sounde and vpright doctrine Your opinion to the coÌ„trary procedeth by schismaticall departing from the Church Harding The maner number and other rites of receiuing is not fixed nor determined by the InstitutioÌ„ of Christ but ordred by the Churches disposition Iewell The 16. Vntruthe Christ appointed a number although no certain fixed numbre StapletoÌ„ If it be truly saied Christ appointed no certain fixed numbre why note you it for an Vntruthe The number is not fixed by the Institution of Christ What difference is there in those two sayinges Or is the one true bicause M. Iewell saieth it and the other Vntrue bicause D. Harding saieth it But how proue you M. Iewel that Christ appointed a number and yet no certain number Bicause Christ saied Take ye eate ye drinke ye all diuide ye amonge your selues doe ye this in my remembraunce All this was saied to a certain numbre as to twelue By these textes therefore if these textes be a Commaundement you must haue no lesse then twelue at a Communion Now three by the Communion booke are sufficient But as ye vrge al these textes so we may vrge you with vespere facto Caenantibus eis discumbebat cum duodecim At euening time as they supped he sate downe with the twelue and so forth we may vrge you I saye with these and saye You breake Christes institution You do it not at euening time You do it not after supper You sitt not but knele at it You haue sometime lesse sometime more then twelue to communicat and those not all waies priests as the Apostles were What answer you to this Is not all this the Scripture Is not all this writen of the Euangelistes Is not all this reported in the ghospell euen in the very same place where the rest of Christes InstitutioÌ„ touching this blessed Sacrament is writen Why then are not these partes also of Christes InstitutioÌ„ or why omitt you them as no partes thereof Why is not the fact of Christ as well a Commaundement as his wordes Diuide ye c What can you saye here but that the Practise of Christes Church hath declared that al these of time and place be no substantiall Partes of Christes Institution but Circumstances accidentall and casull Cerimonies Euen so we answer you that the Church also hath declared vs by the Practise of many hundred yeares the number to be no part of Christes Institution We
M. Iewell in the first 600. yeares remaining yet Catholike and vnder the obedience of the See of Rome vsed this Mingling of Wine and Water as all the west Church did You shall heare the lerned Fathers of the greke Church and of that time to saie so First in the Greke Synods kept about a thousand yeares agoe and gathered by Martinus bishop of Braccara in Spaine within the compasse of M. Iewelles 600. yeares we reade thus Non oportet aliquid aliud in sanctuario offerri praeter panem vinum aquam quae in typum Christi benedicuntur quia de corpore eius dum in cruce penderet sanguis effluxit aqua Nothing must be offered in the holy place beside bread and Wine and Water which are blessed for the remembraunce of Christ bicause while he hanged on the Crosse bloud and Water raÌ„ne out of his Body Iustinus Martyr a greke writer and very nigh the Apostles calleth this part of the SacrameÌ„t as M. Iewell coÌ„fesseth and meÌ„cioneth him selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cuppe of water and mixture Why but bicause in the holy ministration Water was mingled in the Cuppe with wine S. Basill in his Liturgie and masse Mingleth Water and wine in the Consecration of the holy mysteries saying at the Consecration time these wordes Similiter calicem de genimine vitis accipiens miscens gratias agens benedicens sanctificans c. Taking in like maner the Cuppe of the frute of the Vine Mingling it geuing thankes blessing it c. S. Iames the Apostle in his Lyturgie or Masse at the Consecration time recording the fact of Christ hath these wordes Similiter post quam caenauit accipiens calicem permiscens ex vino aqua caet In like maner after he had supped taking the Cuppe and Mingling it with Wine and Water caet By the which wordes of S. Iames and S. Basill affirming that Christ him selfe mingled Wine with Water in his blessed Supper we beleue verely he did so though no mention thereof be made in the ghospell Especially considering the consent of the Fathers aboue alleaged S. Cyprian Alexander the fifte Pope after S. Peter the 3. Councell of Carthage wherat S. Augustin was present who al affirme that it came from Christ him selfe that in this blessed Sacrament Water shoulde bê Mingled with Wine Last of all Gregory bishopp of Nissa S. Basill his brother Chrysostom vpon the Ghospell of S. Iohn Homil. 84. and Theophilact repeting the very wordes of Chrysostom in his commentaries vpon S. Iohn do note this maner of Christes Church mingling water with wine in these holy Mysteries Theophilact a greke writer about 800. yeares past in the same place toucheth the Armenians for mingling water with wine in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the ArmeniaÌ„s be here coÌ„founded whiche mingle not water with wine in the Mysteries These ArmeniaÌ„s for this matter also were pronounced heretikes in the sixt generall Councell holden in Trullo By this it appeareth I trust M. Iewell that the mingling of water and wine is allowed for Catholike and therfore necessary If at the lest the diffinitioÌ„ of a generall Councell and the consent of so many fathers from so many places of Christendom may proue any thing to be Catholike To you M. Iewel especially which offer to yelde to the Sentence of any One olde Father or generall Councell in a number of matters of as litle importance as this is By this also it appeareth that you M. Iewell and all the newe clergy of of England by not Mingling water with wine do against the clere and vniuersall Practise of the primitiue Church do holde the heresye of the Armenians and of the late grekes also if you will do also breake a part of Christes Institution as you haue heard Finally by this it appeareth the saying of D. Harding not only to be no Vntruthe but also your opinion to the contrary to be a Clere Heresy Harding And therfore that one may Communicat with an other thoughe they be not together in one place and that it was thought lawfulll and good by the Fathers of the auncient Church neare to the Apostles time it may be well proued by diuerse good Authorities Iewell The .24 Vntruthe There appeareth no such thinge in any auncient Father StapletoÌ„ Howe true this Vntruthe is we shall see by the wordes off the Fathers immediatly folowing alleaged by D. Harding Harding Irenaeus his wordes be these The Priestes by whiche name in this place bishops are vnderstanded that vvere afore thy time though they kept not Easter as they of Asia did yet vvhen the Bishops of the Churche there came to Rome did sende them the Sacrament 25. Thus those Bishops did communicat togeather before their meting in one place Iewel The .25 Vntruthe Ireneus sayeth not they did Communicat togeather StapletoÌ„ No Sir He saieth not so in these wordes alleaged But he meaned euen so and brought it to proue a Communion as by the whole processe it shall nowe appeare Thus was the case The bishoppes of Asia dissented from Victor pope of Rome in obseruing the feast of Easter The pope sayeth Eusebius who writeth this historye and out of whom the wordes off Ireneus are taken totius Asiae ac vicinarum prouinciarum Ecclesias à Communionis societate abscindere nititur Goeth aboute to excommunicat the Churches of all Asia and the prouinces adioyning This seuerite of the Pope liked not other bishops saieth Eusebius and amonge the rest Irenaeus a vertuous bishop then of Lyons in Fraunce writeth to Victor the Pope thereof and complaineth of his seuerite Amonge other reasons whereby he persuadeth the Pope not to excommunicat those bishops of Asia but to admitt them to his Communion he bringeth in the Examples of his Predecessours the Popes before him who all notwithstanding that diuersite did yet Communicat with them For proufe whereof he saieth when such came â—o Rome the Pope sent vnto them the blessed Sacrament whereby he declared to all the worlde that he communicated with theÌ„ This was the Reason of Irenaeus to Victor the Pope persuading him to communicat with the bishoppes of Asia as his predecessours had done before him For thus he reasoned Your predecessours Anicetus Pius Hyginus Telesphorus and Xystus did communicat with forrain bishops notwithstanding this diuersite of opinion in obseruing the feast of Easter Therefore you ought not now so sharpely to excommunicat them They dissented from your predecessours in this opinion Nunquam tamen ob hoc repulsi-sunt ab-ecclesiae societate Yet they were neuer for that matter remoued from the felowship of the Church How shew you that Ireneus How proue you they were neuer remoued or repelled from the felowship of the Church It foloweth immediatly Eucharistiam illis mittebant They sent vnto them the Sacrament What Was this sending of the Sacrament any Token or ArgumeÌ„t of
appeareth Againe the priest of duty at the lest euery Sonday celebrating and yet the people of duty but ones in the yere receiuing if without a company the priest could not receiue he coulde not celebrate the Daily Sacrifice yea he shoulde perhaps celebrat it but once in the yere Thus the meaning of a daily Sacrifice though it were but wekely not daily as the fathers expressely call it yet in that sence also it should well serue the purpose of Priuat Masse as M. Iewell calleth it But now to your last allegation Iewell But what recorde hereof can be plainer then the Councell of Toledo The wordes in english be these There be sundry priestes in Spayne that touching the prayer that the Lorde taught and commaunded Daily to be saied saie the same only vpon the Sonday and vpon no daye els 51 Hereof we may wel gather that if the priestes in Spayne saied the Lordes prayer onely vpon the Sonday for so much as Communion is neuer ministred without the Lordes prayer therefore the priestes in Spaine ministred not the Communion but onely vpon the Sonday StapletoÌ„ It appereth by the Councell that these priestes in Spayne saied Masse in the weke daies without the Pater Noster And therefore M. Iewelles Conclusion is vntruly gathered The Councell in that Canon alleaged concludeth thus VVhosoeuer therfore either of the priestes or of the inferiour clergy do let passe our Lords praiâ—r eiâ—her in thâ— publike Seruice or in the priuat Seruice for his pride being cast leâ— him be depriued Thus those priests omitting our lordes praier in the publike seruice in the other weke daies we may wel gather that they saied Masse in the other weke daies the Masse being the chiefest part of the publike seruice and omitted therein the Pater Noster which that holy Councell worthely condemneth in this place These be the fathers which M. Iewell auoucheth in his Vntruthe to saye plainly the contrary â—hat is to denie vtterly the daily Sacrifice These be the picked Authorites which he hath chosen to leaue such and such as you heard him saie Two of his allegations speaketh directly against him The third is builded vpoÌ„ an Vntrue collection and vpon a condemned Abuse if it were true Harding S Augustin expounding the fourthe petition of our Lordes praier Geue vs this day our dayly bread shewing that this may be taken either for materiall bread either for the Sacrament of our Lordes Body or of spirituall meate which he alloweth best woulde that concerning the Sacrament of our Lordes Bodie they of the Easte shoulde not moue question how it might be vnderstanded to be their daily Bread which were not daily partakers of oure Lordes Supper 35 VVhere as for all that this bread is called daily Bread Iewell The .35 Vntruthe For S. Augusten saieth In illis partibus non intelligitur quotidianus panis In those partes it the B. Sacrament is not vnderstanded to be daily Bread StapletoÌ„ M. Iewell taketh holde vpon these wordes where as for all that as though D. Harding had sayed where that is in which countres of the East Which in dede had not ben only contrarye to S. Augustine but to him selfe also which confesseth in the next line before that they of the East were Not daily partakers of our Lordes Supper But these wordes where as for all that haue no relation to the place but to the bread And so I thinke euery One that vnderstandeth Englishe perceiueth wel enoughe Nowe M. Iewell will forgett not onely all Diuinite and Grammer as you sawe before in turning the wordes Populis immolatur but also his very Englishe Tongue rather then he will lacke a number off Vntruthes to heape vp in this firste Article O miserable shiftes off willfull Malyce Harding Although many times the people forbare to come to the Communion so as many times 36. none at all were founde disposed to receiue Iewell The .36 Vntruthe M. Harding is able to shewe no such case Stapleton WheÌ„ we come to the last Vntruthe of this Article the .45 in numbre it shal be proued that D. Harding hath already shewed a Clere Case where the Sacrifice being celebrated yet none dyd Receiue and that out of the wordes of Chrysostome To that place I remit the Reader Harding VVhiche auncient decree the decree of Soter that tvvo at the lest must be present at the celebration of the Sacrifice requireth not that all the people off Necessite be present 37 much lesse that all so oftentimes shoulde communicat Sacramentally Iewell The .37 Vntruthe For all that were present were willed either to Communicat ot or departe Stapleton Where were they so wisled M. Iewell In this decree of Soter There is no suche worde in all the decree And then it is no Vntruthe to saie that by Soters decree all are not commaunded to Communicat sacramentally which is the thinge that D. Hardinge sayed meaning it off Soters decree which he alleaged But in the texte M. Iewell addeth farder and will proue that the two whiche Soter speaketh of were bounde to Communicat But how proue you that M. Iewell Forsoothe yow saie Iewell Consider this decree writen in the name of Pope Calixtus The Consecration being done let all Communicat vnlesse they will be remoued from the Churche For so the Apostles appointed and so holdeth the holy Churche off Rome By this decree these two were bounde either to Communicat with the Priest or to departe foorth of the Churche I answere This decree of Caliztus was made of the Clergy only and of the bishop when he executed It is not made of the Priestes and their Masses as the decree of Soter is and therefore you deceiue your Reader shamefully and with a manifest Vntruthe The whole decree of Calixtus is this The bishop sacrificing vnto God let him haue with with him witnesses In the more solemne dayes seuen or v. or iij. Deacons whiche be called the Bishoppes eyes and subdeacons and other Ministers VVhich clothed in holy vestimentes before and behinde him the Priestes also on the sides of him on the left and the right hande all with a contrite hâ—rte and an humbled sprit standing with their face bowing to the grounde keping him from euill willing men and geuing their consent to the sacrifice But the Consecration being done let all communicat vnlesse they will be remoued from the Churche Lo M. Iewell This is the whole decree of Calixtus You see it is all spoken of Deacons subdeacons Priestes and other Ecclesiasticall Ministres Nowe the two commaunded to be present in Soters decree to answer to the Priest it was indifferent whether they were off the laie or of the clergy But you wil proue they ought to be of the clergy that Soter speaketh of For this purpose you bringe vnder the name of Anacletus this selfe same decree which you brought before vnder the name of Calixtus so false and lewde you are to deceiue your
proue this But if you should I thinke verely we could neuer bringe better recorde out of any writer for any Countre then is Chrysostom in this place for Antioche For why Many thinges are so well knowen so certaine so common that therefore they are not put in writing What example can you bringe M. Iewell out of all the first 600. yeres that euer any man saied his Pater Noster Priuatly to him selfe alone out of the Churche or Congregation And yet who doubteth but Thousandes did so att that tyme And truly in lyke maner to proue by Recordes and writinges of lerned men that Priuat Masse was saied in Spaine for example fourty yeares agoe woulde be a thinge of as greate Difficulty as to proue it in the first 600. yeares if so plaine wordes as Chrysostomes are maye not be admitted For what can be more plaine then this We stande at the aultar we Offer the daily sacrifice and none doth Communicat Yet thus muche saied Chrisostome Therefore againste this Clere and Euident Assertion of Chrysostome we admitte not youre Pelting Exception off Chrysostomes owne person nor the bolde shifting off No body into small companies exemplified not proued This answer I saye we admitt not not for Contention sake which doe not defende herein any Priuate Particular Doctrine of our owne but the Faythe of oure forefathers and the Faithe of all Christened Countres beside you and a fewe others but we reiecte it M. Iewell for Truthes sake The Truthe I saye of that Faithe in the which bothe you and we were baptised bothe your parents and oures haue yelded their soules to God But nowe let vs see what is the hope that you haue conceiued although this Answer be reiected You saye Iewell I haue good hope it may be proued notwithstanding Master Hardinges Nemo that Chrysostome neither was alone nor coulde be alone at the holy Ministration and therefore coulde saye no priuate Masse Beholde good Readers howe M. Iewell deceiueth you He will proue that Chrysostome coulde not be alone at the holy Ministration and therfore coulde saye no Priuate Masse And howe many Thousandes of Priestes do daily saye Priuate Masse which yet be not alone at the holy Ministration But if M. Iewell will proue that Chrysostome coulde saye no priuate Masse he must proue that Chrysostom coulde not Receiue Alone For what is Priuat Masse as M. Iewel and his felowes take it but the Sole Receiuing of the Priest Proue then M. Iewel that Chrysostome could not Receiue alone Truly iff you can do so you shall proue that vpon Chrysostome whiche Chrysostom him selfe denieth For beholde Chrysostom saied He hath not one to Communicat M. Iewell will proue It is not possible but he shoulde haue some Body to Communicat And so M. Iewel wil proue that thinge to be done whiche yet Chrisostome saieth in plaine wordes was not done But because he woulde not seme to fight against Chrysostome and his wordes but against D. Harding and his wordes he protesteth to proue this Notwithstandinge M. Hardinges Nemo He shoulde haue sayed if he woulde speake truly Notwithstanding S. Chrysostomes Nullus Not one For that worde Nemo No body whiche M. Iewell sporteth him selfe so much with in this place is not founde either in Chrysostome or in D. Hardinge But is deuised of this Sir Iohn Hicke scorner to make sporte and passe time withall In dede the worde Nullus Not one which so graueleth M. Iewell is the worde of Chrysostome but not of D. Hardinges inuention Thus he altereth and iuggleth prouing and placing one thinge for an other so to steale awaye and beguile the Reader For you shal see M. Iewell with al his Allegations Shiftes and Euasions shall neuer be able to proue that Chrysostome coulde not Receiue Alone at the holy Ministration which is the only waye to proue that he coulde saye no priuat Masse You shall see his wordes Iewell For if the whole Companye of the laye people woulde haue forsaken him yet had he Companie sufficient of the Priestes and Deacōs and others of the Quiere And if the whole Quiere woulde haue forsaken him yet had he Companie sufficient ▪ of the people as it maye be clerely proued Stapleton Lo you see his proufes do tende not to proue that a companye Communicated with Chrysostome but to proue that a company was Present Now if the Presence of a company maye disproue Priuate Masse then is there at this daye no Priuate Masse nor neuer was in any Cathedrall or parish Churches vpon Sonday or holy day Yet let vs consider M. Iewelles proufes Iewell That there was then a greate numbre to Serue in the Ministery it may diuersely wel appeare Stapleton Lo againe He talketh of Wayters on not of such as doe Cōmunicat And yet all this that he bringeth hereafter of the clergy is Vtterly from the Purpose Iewell Ignatius calleth Presbyterium the sacred Colledge the Councel and Cōpanye of the Bishop Stapletō This proueth a companye to serue at the aultar with the Bishop But it proueth not that they communicated with the Bishop And thoughe it did yet it proueth not that euerye other Priest had Alwaies at his Masse a Companie to cōmunicate with him And Saint Chrysostome when he wrote these wordes of whiche we nowe treate was no Bishoppe as it shall anon appeare Therefore this is Vtterly from the Purpose Iewell Chrysostome him selfe in his Liturgie sayeth thus The Deacons bringe the dishes with the holy Breade vnto the holye Aultar the Rest carie the holye Cuppes By whiche wordes appeareth bothe a number of the Ministerie and also prouision for them that woulde Receiue Stapleton This then was the order when people did receiue It proueth not that people did at euery Masse receiue As well you might M. Iewell bringe the latine Manuall of some churches against Priuate Masse where also order is taken for such as will receiue Againe this was a solemnite in the Churche of Constantinople when S. Chrysostom was bishop there But the wordes of Chrysostom which we treate of nowe were spoken in Antioche when he was yet but a priest no bishop Iewell Cornelius writeth that in the Churche of Rome there were fourtie and sixe priestes seuen deacons seuen subdeacons forty and two Acoluthes Exorcistes Readers and other officers of the Churche fiftie and two VVydoues and other afflicted people that were there relieued a 1500. Nazianzen complaineth of the number of the clergie in his time that they semed to be moe then the rest of the people Therefore the Emperor Iustinian afterwarde thought nedefull to abridge the number and to make a lawe that in the great Churche at Constantinople where Chrysostome was bishop Stapleton But not when he wrote this homelie out of the which the wordes are taken to the which M. Iewel nowe maketh answer Iewell There shoulde not be aboue the number of 60. priestes one hundred deacons fourescore and tenne subdeacons one hundred and tenne Readers
do but signifie that is are but the figures of the Body and bloude of Christe and therefore seing as it was proued before in prouing Transubstantiation that the Body of Christ is really present vnder the forme of Breade and without Bloud the body of Christ is not the other kinde for grace to be obtained is not Necessary For receiuing whole Christ there can be no wante of grace M. Iewell saieth All this is an Vntruthe And why For saieth he the Breade and Wine signifie the Bodye and Bloude of Christe This is in plaine termes the Sacramentary heresy clerely ouerthrowen by the real presence of Christe in the Sacrament which being as I saied before so clerely and abundantly proued against M. Iewel it shal not nede here to stāde aboute the confutation of it Harding In distributing the blessed Sacrament to Christen people the Church hath vsed libertie which Christ neuer embarred by any commaundement to the cōtrary so as it hath euer bene moste for the behoulfe and commodite of the Receiuers And hath ministred sometimes bothe kindes sometimes one kinde only as it hath ben thought most expedient in Regarde of time place and personnes Iewell The .48 Vntruthe The Church neuer thus ministred the Sacrament vnto the people in any open Congregation within the space of 600. yeares You alter the question M. Iewell and in so doing you yelde Your first Chalenge was Or that there was any Communion Ministred vnto the people vnder one kinde Thus it stādeth in your Sermō and thus it is againe repeted in the frōte or title of this Article Now bicause you see your selfe clene ouerthrowen in that ouerbolde assertion of youres you put in these wordes in any opē Cōgregatiō which is no part of your Chalēge and therefore of D. Harding not intended to be confuted So in the very entrie of this article you tell the reader and in so telling him you mocke him and deceiue him that the question moued betwene D. Harding and you was moued thus Iewell Whether the holy Communion at any time within the space of sixe hundred yeares after Christ were euer ministred Openly in the Churche vnto the people vnder one kinde This is a manifest and notorious Vntruthe M. Iewell These wordes Openly in the Church be not in your Sermon They be not in your Chalenge You neuer moued your question so Why do you so lie and deceiue your Reader If you had moued the Question so you had bene by D. Harding so answered and satisfied Now hauing neuer moued your question with that condition Openly in the Church you crie out that D. Harding hath brought priuat houses and priuat men to proue Communion vnder one kinde and not done Openly in the Church Whereby you crie Guilty and yelde that your Chalenge is ouerthrowen But now you will renewe the Combat and make a newe state of the Question And when that shall be Answered then you maye yet ones againe Renewe it and Adde farther some other Clause or Condition vnto it and so neuer haue ende of Quarelling As touching this Vntruthe bicause D. Harding saieth only the Church ministred sometimes in bothe kindes sometimes in one kinde which you confesse of priuat men he hath proued it you note it an Vntruthe bicause he hath not proued it to haue ben so ministred in open congregation Which is no vntruthe on D. Hardinges parte which hath proued that which he saieth and that which you craked no man aliue could proue But it is on your part M. Iewell a double and a pregnant Vntruthe First to note an Vntruthe where none is And then so Impudently to Alter the question You haue cried shame and Corruption against your selfe God amende you Harding As touching the wordes of Christ bibite ex hoc omnes Drinke ye all of this They pertaine to the Apostles only and their successours Iewell The .49 Vntruthe For these wordes pertaine as well to the people as to the priestes as shall appeare Stapleton In the text M. Iewel bringeth these reasons to make it so appeare First he saieth If M. Harding will folowe the letter the wordes be plaine Drinke ye all of this I answer If M. Iewell will folowe the letter then not only all the people such as be of lauful yeares and discretion but also all infantes and children that are Christened must receiue bothe kindes Which yet in the religiō of protestants is thought so great an abuse that the Cōmunicating of infants being in S. Augustins time and longe before a customable thing they note it for an errour in the doctrine of S. Augustin that infants ought to communicat And yet the wordes of Christ be plaine Drinke ye all of this Therefore the letter as it forceth not infants to receiue vnder any kinde at all so neither doth it force the lay people to receiue vnder bothe kindes M. Iewell goeth forthe Iewell If M. Harding will leaue the letter and take the meaning S. Paule hath opened it For writing vnto the whole Congregation at Corinthe he saieth thus As often as shall eate this bread and drinke of this Cuppe ye shall declare the Lordes death vntill he come If he doubte S. Paule yet the very practise and continuall order of the primitiue Church fully declareth what Christ meant And they saie Custom is the best interpreter of the lawe If he will take neither the wordes of Christe nor Christes meaning then I know not how to deale with him Doubt you not M. Iewell D. Harding will take and obey bothe Christes wordes and his meaning with all his harte As for the wordes you see they can not be precisely takē for all without exception For then as I saied children and infantes should be forced to receiue Which you thinke a great abuse and we are persuaded that it nedeth not Now then for the meaning of Christ you bringe S. Paule and the practise of the primitiue Church which ministred vnder bothe kindes to the people and here you wil haue Custome to interpret the lawe I graunte S. Paule and the primitiue Church vsed so to do longe and many yeares But after the same Church of Christ many hūdred yeares also vsed the contrary As your selfe can not denie Now then here be two Customes Here is a double practise of the Church What then Hath one of these two brokē Christes Institution No M. Iewel We holde and I haue proued it in an other place that the Church of Christ can neuer erre damnably As truly to breake Christes Institution is a damnable errour Therefore by these two customes of the Church of God by this double practise of Christian people we gather the meaning of Christes wordes drinke ye all of this not to haue ben precisely spoken as a commaundement to all Christen people but to the Apostles and their successours which should for euer Celebrat and receiue that holy Sacrament vnder bothe kindes I will put you a clere example
it is nowe commonly vsed in the Romane Seâ—uice is not geuen by any suche prompting of the holye Ghoste nor is now 215 any Miracle at all Therfore the place of S. Paule caÌ„not be applied vnto iâ— We graunte well it is no miracle as it is nowe vsed nor any waie sauoureth of the Sprit of God But this is a great miracle to see either any man so 216 wicked that so will vse it or so impudent that so will defende it or so patieÌ„t that so wil suffer it This verely is a marueilous miracle Nowe M. Iewelll dothe his kinde Nowe he doeth his Father the diuell good Seruice Nowe he plaieth the right Protestant He chargeth the Churche of God with wickednesse that hath vsed these xv.c. yeares the Latin Seruice in the Latin Churche He calleth it an Impudency to defende the vniuersall practise of so many hundered yeres and saieth they are very patient whiche can so suffer it If it be wickednesse that hathe so longe and so vniuersally bene committed then lett vs saye to yowe M. Iewell in defence of oure forefathers off xv.c. yeares that whiche S. Cyprian saied to Pupianus the heretike in defence of six yeres only Nisi apud te purgati fuerimus sententiae tua absoluti etiam sex annis nec fraternâ—â—as habuerit episcopum nec plebs praepositum nec grex pastorem nâ—c ecclâ—sia gubernatorem nec Christus antistitem nec deus sacerdotem Subueniat Pupianus sâ—ntentiam dicat c. Vnlesse we be iudged innocent of thee and absolued by thy sentence o Pupianus saied S. Cyprian and o M. Iewell saye I then not all these six yeares I saie allmoste these sixtene hundrâ—d yeres neithâ—r the brotherhood had a bishop neither the people an oueâ—seer nâ—ither the flocke a Pastour nor the Churchâ— a gouuernour nor Christe a bishop nor God a priest Let then Pupianus come helpe and geue sentence c. Let then M. Iewell of pitie sucour the poore departed Christians of fore time whiche haue wickedly vsed the Latine Seruice and none other If it be impudency to defende suche an vniuersall and Continuall practise of Gods Churche then what will M. Iewell pronounce of S. Augustine who saieth De hoc quod tota per orbem frequentat Ecclâ—sia quin ita faciendum sit disputare insolentissimae insaniae est To dispute or call in doubte that whiche the vniuersall Churche through out the worlde frequenteth whether it ought to be done or no it is the point of a moste arrogant madnesse It is like that M. Iewell will saie that S. Augustine him selfe was impudent and madde to write so Suche wickednesse we committ M. Iewell that vse the Latine Seruice and so impudent we are that defende the same For we defende and practise herein that whiche the whole Churche off God bothe East and weste bothe Greke and Latine hath euer in the publike and approued Seruice vsed and obserued As it hathe euidently appeared by that hitherto M. Iewell with all his labour Conference and helpe of his felowe protestants that haue writen before him hath not yet alleaged one poore Countre that had the publike Seruice in anye other tounge then Greke and Latine vnlesse he will take parte withe Schismatikes and heretikes Thus M. Iewell by his Miracle hathe proued him selfe a very Monster For neuer was there a more Monstrous saying of anye Christen man and one that beareth the roome of a bishop then the wordes of M. Iewell lastly auouched Iewell M. Harding hereof semeth to reason after this sorte S. Paule forebadde the Corinthians to vse the speâ—iall miracle and gifâ—e off God without prâ—fiting the Congregatiâ—n Ergo Nowe hâ—uing the Latine touâ—ge without miracles we may miniâ—ter the Seruice therein although the Congregation â—aue no profite by it Thiâ— reason is straunge and holdeth as simply as the reste This reason is your owne M. Iewell It is not D. Hardinges It is straunge in dede and holdeth as simply as the rest doe in this your Replie all of your owne making all slaunderously forged vppon Doctor Harding all peuishely and childishly framed of youre selfe Suche lewde shifting becometh Boyes and Children or rather CoÌ„tentious Sophistes in scholes But of this youre Demeanour I trust you haue hearde more particularly in an other place The reason of Doctour Hadinge is this S. Paule in that Chapter to the Corinthians speaketh not one worde off the Publike Seruice but off the vse off theyr miraculouse Gifte Ergo Master Iewell and his felowes haue not fittely alleaged those wordes off S. Pawle to proue the Vulguar Seruice This is the Argument of D. Hardinge as to him that will consider his wordes aboue alleaged it maye euidently appeare To this Argument bicause Master Iewell either woulde not or coulde not answere therefore he thought good vtterly to dissemble it and to make an other off hys owne in place thereof Let vs procede with M. Iewelles text Iewell Yet hathe he geuen Speciall Aduertisement in the Margin that this place of S. Paule serueth nothinge to our purpose StapletoÌ„ This was not only his Note in the Margin but his Conclusion in the text if you had listed to marke But what saie you to the Note Iewell If this Note be so certaine and so Authenticall as he woulde seme to make it then were the Doctours bothe newe and olde that toke it otherwise not well aduised This is a small Absurdite in you M. Iewell specially with your brother Calfhill who setteth so litle by the doctours Iudgement vpon holy Scripture that he appealeth from them and protesteth to the Reader full protestant like that he will not be bounde vnto them as being able he saieth to charge all the Fathers euery one of them from Christes time hetherto with some grosse errour or other And your self Master Iewell when you were ones pressed with the vniuersall consent of all the Fathers touching the Inuocation of Saintes did you not answere these wordes Est communis error Patrum It is a Common Errour of the Fathers Thus you answered then yet nowe you will seme to holde sadly by them Thus you laye on bothe sides and like as the Stoikes of Athens before the people worshipped the Goddes and confessed a multitude but at home in their houses disputed againste all suche vanityes so in youre challeÌ„ge and here you wil seme to ReuereÌ„ce the Fathers but an other tyme when it shall like you you set naught by them and care not for them And thus one of you saieth one thinge another saieth an other thinge In answearing to M. Iewell we must stand to the Fathers Iudgement which we most gladly doe and euer haue done In answering to Calfhill we must proue the Fathers Iudgement to be good and require him to stande to theÌ„ But what are those Fathers which toke that place of S. Paule as you do to proue a Vulguar Seruice thereby You go forth and saie Iewell For Lyra writing vppon the same saieth thus
Iff the people vnderstande the prayer off the Priest tâ—ey are the better brought vnto God and with greater Deuotion they answere Amen Therefore S. Paule saieth Iff thou being a Pâ—ieste bâ—â—sse with the Spirite and the people vnderstande thee not what profite then hath the people being simple and not vnderstanding thee Therefore in the primitiue Church bothe the blessinges and all other thinges were done in the Vulgar toungue The vulgar toungue saieth Lyra was vsed in the Primitiue Churche vpon occasion of these wordes of S. Paule Stapleton This was the Iudgement of Nicolaus de Lyra. You were wonte M. Iewell to saye his name was Nicolas the Lyar but afterwarde was called Nicolaus de Lyar. So muche you esteme this writer This man was a grey Frier of S. Francisces Order he liued about about two hundred yeares agoe He was lerned and is so accompted but yet farre vnder the estimation of anye Doctour or Father of the Churche To this place I haue before answered in the 78. Vntruthe and haue there declared howe litle it maketh for the vulgar Seruice But nowe to saye somewhat more therein firste it is to be noted that M. Iewell hathe mangled and falsifyed his Auhor For when he asketh the question VVhat profit hath the people being simple and not vnderstanding thee It foloweth in Lyra whiche M. Iewell thought good to nippe of quite in the middest Nihil aut modicum quia nescit se conformare tibi qui es Minister Ecclesiae respondendo Amen Nothinge or litle For he can not conforme him selfe vnto thee whiche arte the Minister of the Churche by answering Amen Againe whereas M. Iewell sayeth out of Lyra the blessinges and all other thinges wer done in the Vulgar toungue the wordes of Lyra are Benedictiones caetera communia The blessinges and other Common thinges not and all other thinges were done in the Vulgar toungue Last of al Lyra in all these wordes dothe not gather or conclude that the Seruice ought to be in the Vulgar tounge as you and youre felowes doe M. Iewell And therefore you haue brought yet no doctoure newe or olde that applieth this place of Saint Paule as you doe For it is two thinges to saie In that wordes S. Paule spake of the Seruice in the Vulgar toungue And to saie S. Paule in those wordes Commaunded the Seruice to be allwaies in the Vulgar toungue For the first you haue alleaged Master Iewell no olde doctour but onely Lyra and Iustinian as it shall anon appeare For the laste you can alleage neyther olde nor newe This is youre owne Singular Opinion and Heresye Iewell In the Councell of Acon it is writen thus The voice and minde off theÌ„ that singe vnto the Lorde in the Churche must agree together The reason thereof is taken out of this place of S. Paule I will singe with my Spiriâ— I will singe with my minde This is a morall application this is no literall Deduction He that celebrateth the Seruice and of such the Councell speaketh and praieth for the whole flocke ought to vnderstande that which he saieth to the entent he maye praie with spirite and with mynde But the ignorant laie people who are not bounde to celebrat the Seruice but to assiste and geue theyr assent vnto it and of whom that Councell in those wordes speaketh not are not bounde particularly to vnderstande what is saied or done being ones first instructed of the whole sufficiently And therefore in the nexte Canon of the same Councell it is prouided who and what men and with what Moderation the Synginge in the Churche shoulde be vsed The wordes are these Tales ad legendum cantandum psallendum in Ecclesia constituantur qui non superbè sed humiliter debitas Domino laudes per soluant suauitates Lectionis ac Melodiae Doctos demulceant minus Doctos erudiant Plusque velint in Lâ—ctione vel cantu populi Aedificationem quà m popularâ—m vanissimam Adulationem Let such be appointed to Reade and to singe in the Churche which may praise almighty God not vaine gloriously but humbly which with their swete Melody and softe reading may bothe delight the lerned and instructe the vnlerned desyringe rather by their reading and singinge to Aedifie the people then to seke after a vaine applause and Commendation of the people By this it appeareth the Councell applied the wordes of S. Paule not to proue a vulgar Seruice as M. Iewell and his felowes doe but to moue those whiche did singe and reade in the Churche to doe that thinge from the harte not by mouthe onely Wherein they did but renewe the auncient decree off the fourthe Councelll of Carthage where the Priest appointing one that shoulde singe in the Churche for not euery one that lifted songe at that time as in your disordered Congregation Master Iewell nowe they doe sayeth vnto hym these wordes Vide vt quod ore Cantas Corde Credas quod corde credis operibus comprobes See that that whiche thou singest withe thy mouthe thou beleue in harte and that which thou beleuest in harte thou perfourme in dedes Chrisostom saieth S. Paule driueth 221 the whole tenour of this matter vnto the profit of the hearers These be his wordes S. Paules saying standeth thus Onlesse I vtter my wordes so as they maye clerely and plainely be perceiued of you but onely shewe me selfe to haue the gifte of tounges ye sâ—all haue â—o fruite of those thinges whiche you know not For what profit can ye geate of a voice that ye can not vnderstanâ— M. Iewell hathe sone done with his newe Doctours Nowe he cometh in with his olde And yet of all the Doctours he alleageth only Chrysostom And he is in dede an olde Doctour but yet no olde Doctours Now howe dothe Chrysostom applie this place of S. Paule to proue a Vulgar Seruice Mary he saieth that S. Paule driueth the whole tenour of this matter vnto the profit of the hearers Of whiche Matter M. Iewell Of celebrating the Churche Seruice No M. Iewell Yowe maie not so deceiue vs. Chrysostome expounding this fourtenth Chapter of S. Paule in the first to the Corinthians declareth the purpose of the Aposte in the beginning of the Chapter to be thus Comparat inter se dona extenuans illud linguarum non inutile prorsus quidem nec vtile tamen vehementer per sese ostendens The Apostle compareth the giftes of the holye Ghoste betwene them selues extenuating the gifte of tounges shewing that it is not vtterly vnprofitable yet by it selfe not very profitable S. Paule persisting in this comparison soone after the beginning of the Chapter transferring the matter to him selfe saieth Nowe brethern if I come to yowe my selfe speaking in tounges what shall I profit you vnlesse I speake vnto you either by reuelation or by knowlâ—adge or by prophecye or by Doctrine Vpon these wordes of the Apostle Chrysostome saied the wordes whiche Master Iewell hathe alleaged â—s
holy Fathers Sainte Chrysostome Theodoretus S. Ambrose Primasius Sedulius and Oecumenius aboue alleaged yowe muste so beleue if yowe will be a Childe of those Fathers M. Iewell Harding And for as much as all the people can not heare the priestes praiers at the Aultar which hath froÌ„ the Apostles time hetherto euer ben a place to celebrat the oblation at turning him selfe for the moste parte to the East according to the Apostolike traditioÌ„ in what tounge so euer they be vttered for distaunce of the place they remayne in it is no incoÌ„uenience suche admitted in to the Quire as haue better-vnderstanding of that is saied or songe that the rest reâ—aâ—ne in semely wise in the neither parte of the Churche c. Iewell The 82. Vntruthe The Aultars or Common Tables stoode in the middes of the Churche as shall appeare No man saieth the contrary M. Iewell We knowe in Auncient Churches at Ments in Germany and in diuers Cities in Italye especially in Rome it selfe diuers Aultars stoâ—de at this daye towarde the middle of the Churche so that the priest at Masse hath his face to the people as we haue sene in those places Neither doth D. Harding say that the Aultars stoode otherwise in the Apostles time Only he saieth Aultars haue bene euer sence the Apostles time Nowe M. Iewell to shewe his good will to D. Harding and to vtter some Copie of his knowleadg maketh D. Harding to saie that he doth not saye to make an vntruthe where none is and to proâ—e that no man denieth Therefore in repeting the wordes of D. Harding he altereth them in to sondry Frames and facions to picke matter of quarelling and to multiplie vntruthes and saieth Iewell There haue bene Aultars saieth M. Harding euen from the Apostles time Stapleton It is true he saieth so and saieth it truly as shall appeare Iewell And that as it is vsed nowe farre of from the Body of the Churche That is not true D. Harding saieth it not His wordes may be sene before alleaged Iewell Neither could the people beneathe heare the priest standing aboue at the Aultar Iewell This is an other Vntruthe D. Harding speaketh of no such maner in the Apostles time Or vnderstande what he meant This is the thirde Vntruthe touching the Astostles time But only were instructed by holy reuerend Ceremonies This is the fourth Vntruthe Neither D. Harding saieth so nor any maneâ—â— For beside Ceremonies the people by preaching is taught Iewell And gaue consent vnto all that was saied by the priest and yet knewe not what be sayed This maketh the fifte Vntruthe D. Harding saieth no such matter Nowe after that M. Iewell hathe charged D. Harding withe all these propositions as if he had affirmed them eche one printing them all in a distinct letter as the wordes of D. Harding then he crieth out and saieth Iewell This man coulde neuer vtter so many Vntruthes together without some speciall priuilege O M. Iewell You coulde neuer haue auouched so manye Vntruthes of your own nor so vntruly haue charged D. Harding withe suche a Number but that your booke was printed VVithe Special Priuilege And now we vnderstande M. Iewell why your booke is come forthe more then other bookes are VVithe Speciall Priuilege Forsothe as it maye seme bicause you might vtter your Vntruthes with some special priuilege For without some speciall priuilege you saie D. Harding coulde neuer haue vttered so many Vntruthes You did well therfore M. Iewel to get you a Special Priuilege For the better auouching of your so special and so many Vntruthes Nowe touching Aultars which D. Harding saieth haue bene sence the Apostles time and you denie what haue you to the contrary You saye Iewell There were no Churches in the Apostles time And shall we thinke that Aultars were builte before the Churches StapletoÌ„ This is a good Masons reason in dede But it is no reason of a diuine and much lesse of a bishopp as â—ou write your selfe For how saie you M. bishop Your brethern of Frauâ—ce how minister they the Communion without Churches With you as you saie after an aultar and a holy table is al one How saie you then Thinke you they minister without tables bicause they haue no Churches Or if they haue holy tables without Churches bicause they haue a Communion thinke you the Apostles had no Aultars bicause they had no Churches hauing yet a Sacrifice You knowe M. Iewell An aultar in greke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much English as The place of a Sacrifice Then to proue the Apostles had no aultars if you will reason like a diuine this is a good reason They had no Sacrifice ergo they had no aultars But you knewe it was a harder matter to proue that they had Churches then that they had a Sacrifice And therfore you had rather to reason like a Mason then like a diuine How beit that there were Churches built euen in the Apostles time certain olde Churches yet standing in Fraunce do beare witnesse As at Orleans a Church called yet S. Pierre le vif bicause it was builded S. Peter yet liuing And an other at Paris called S. Estienne de grâ—â—s bicause it was builded by S. Denys and his coÌ„panyons which were grekes in the honour of S. Steuen Verely of aultars in the Apostles time Martialis Dyonisius Areopagita and Ignatius lyuing all with the Apostles do testifie Martialis saieth Sacrificium deo creatori Offertur in ara noÌ„ homini neque Angelo A Sacrifice is offred vnto God the Creatour vpoÌ„ an Aultar not to maÌ„ nor to Angel Ignatius saieth Vnum est altare toti Ecclesiae The whole Church hath one Aultar Dyonisius Areopagita writeth of the bishopp going Doune froÌ„ the Aultar to the nether parte of the Church with incense ac rursum ad altare ipsum sacrificij consummandi causa reremeantem and then returning vp againe to the Aultar to make an ende of the Sacrifice That Origen and Arnobius whom M. Iewell alleageth affirmeth the Christians to haue neque aras neque templae neither aultars nor churches they meane the Christians had none such in honour of stockes and stones not that they had none at al. Els by the same reason M. Iewel may plucke downe churches as he hath done aultars bicause those doctours saie the Christians had no churches S. Augustin herein speaketh very notably saying They which vnderstande Christian letters of bothe testamentes finde no faulte in the wicked rites of Paganes they build Churchâ— ordaine priesthoods and offer sacrifices but for that they do these thinges in the honour of idolles and diuels Last of all we confesse and knowe the Aultar is commonly called the holy table amonge the Doctours bicause of the heaueÌ„ly banquet ministred therein But an aultar or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the very sacrifyce Therfore the plucking doune of aultars is not hereticall bicause the stone
against the Popes primacy and wondereth that D. Harding will maintayne the same by this holy fathers authorite vsed and practised him selfe it shall nowe in like maner as before by his owne epistles commonly extant in his workes appeare To all the Bishops of Dalmatia S. Gregory writeth concerning the disobedience of one Natalis a Bishop there in promoting one Honoratus an Archedeacon to the Order of priesthood contrary to his minde and pleasure For the which disobedience in his letters to the saied Bishops S. Gregory pronounceth this sentence against Natalis the disobedient bishopp in these wordes We therefore haue thought good by the bearer of these presents to warne ones againe the saide Natalis bishop being with so many letters warned allready and yet persisting obstinat that he restore againe Honoratus the Archedeacon to his former roome at the presence of the bringer hereof Whom if he restore not continuing in his contumacie first we depriue him of the vse of the Palle which by the graunte of this See he obtayned for his former contumacie paste But if after the losse of this dignite he continewe yet in the same coÌ„â—umacie we commaunde him to be remoued from the Communion of oure Lordâ—s Body and bloude The whiche his sentence in effecte he writeth to Natalis him selfe threatning him farder a depriuation from his Bishoprike if he obeyed not By this one example it maie appeare what authorite S. Gregory being pope of Rome had and vsed ouer the Bishops of Dalmatia To all the Bishops of the coaste of IllyricuÌ„ he writeth sondry letters in whiche his Authorite ouer them is most clere and euident Whereas aboute those partes certaine bishops by forrain inuasions of the Enemye had benespoyled of their Churches and all other liuelyhoods he writeth to the Bishops of Illyricum being commaunded by the Emperour to receiue and harbour those desolat bishops prouiding them victuals and all thinges necessarye that yet they shoulde haue no Authoryte in their dyoceses and saieth Nullam eis nos in vestris ecclesijs Authoritatem tribuimus sed tamen eos vestris solatijs coÌ„tineri summopere hortamur We geue them no Authorite in your Churches But yet we greatly exhorte you to relieue them This had bene a very fonde fauour of S. Gregory if he had had no power ouer them But what the Authorite of S. Gregory was ouer the bisshops of Illyricum it may wel appeare by the cause of Maximus bishop of Salona whom for his disobedieÌ„ce S. Gregory suspended and excommunicated Aboute whose excommunication when certaine of his Citye had communicated with him S. Gregory blaming them therefore saieth Debuistis filij charissimi pensare ordines quem sedes Apostolica repellebat repulsum iri cognoscere You ought derely beloued children consider the orders of the Churche You ought to knowe that whom the See Apostolike repelleth he shal be repelled But for most euident proufes of his practised Authorite ouer the whole prouinces of Illyricum Slauony Dalmatia Pannonia Mysia and all the rest it is to be considered howe farre the Archebishop of Iustinianea prima the Metropolitane and primat of all those countres according to the appoyntment of Pope Vigilius in the dayes of Iustinian the Emperour was subiect to S. Gregory First whereas all the bishops of Illyricum had elected Iohn to be their Archebishop and Metropolitane of Iustinianea prima he confirmeth their election writing vnto them in these wordes Iuxta postulationis vestrae desiderium praedictum fratrem coepiscopum nostrum in eo in quo est sacerdotij ordine constitutus nostri assensus authoritate firmamus ratamque nos eius consecrationem habere dirigentes pallium indicamus According to your request we do Confirme by the Authorite of our Consent oure foresaied brother and felowe bisshopp Iohn in the order of priesthood in whiche he is placed and sending vnto him the palle we declare that we do ratefie and â—llowe his Consecration To the same Iohn also he writeth sending him the Palle and making him his legat in those countres as his predecessours had bene before made of other Popes Pallium ex more transmisimus vices vos Apostolicae sedis agere iterata innouatione decernimus We haue sent you the palle after the Custome And we decree againe of newe that you shall occupie the roome of the See Apostolike And whereas the same Iohn had vniustly deposed Adrianus a bishop of those quarters Pope Gregory restored him as he witnesseth in his epistles where thus he writeth Quia ab antefato Ioanne primae Iustinianeae Episcopo contra ius canonesqúe depositus honoris sui gradu carere non potuit in sua eum reformari ecclesia atque in propriae dignitatis ordine decreuimus reuocari Bicause this Adrian being against right and order deposed of Iohn the Bishop of Iustinianaea coulde not so lese his degree we haue decreed that he be restored to his Church and to the degree of his former dignitie In the same letter he willeth that if any other matter can be layed against Adrian the Bishop accused it be either tried by his Officers or sent ouer to him saying Vel per eos qui nostri sunt vel fuerint in vrbe regia responsales si mediocris est questio cognoscatur vel huc ad Apostolicam sedem si ardua est deducatur quatenus nostrae audienciae sententia decidatur Either let it be tried by our Officers that are or that shal here after be in the Cyte if it be a meane question or els if it be of some difficulty let it be brought hither to the see Apostolike by our Audience and Sentence to be decided Thus all maner of waies in Confirming of bishops newly elected in restoring of bishops vniustly depriued and in finall decision of matters of controuersie the Authorite and Supreme Iurisdiction of the Bishop of Rome whiche nowe is so muche abhorred of the disobedient children of Gods Churche is by S. Gregory in all Countres practised And yet will M. Iewell and his felowes by this holy Father goe aboute to ouerthrowe the Popes Primacy Hetherto of the West Churche and of the Prouinces and Countres thereof Fraunce Spayne Afrike Illyricum the Ilandes of Britanny Corsica and Sardinia we haue out of the Epistles of S. Gregory treated and declared the Supreme Authorite by him practised ouer them in Matters Ecclesiasticall Now of the East Churche and of some partes thereof for examples sake I purpose to doe the like as farre as by the Registre of his Epistles I shal for this present be informed S. Gregory writing to all the Bishops of Corinthe touching Adrian a Bishop accused of certain Crimes and sodenly dismissed by an agreement made with the party playntif shewing him selfe nothinge pleased with that soddain Agreement commandeth the Matter to be farder examined and sayeth in his letters vnto them these wordes Quoniam ea quae dicta sunt indiscussa remanere
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
Iulius and was dead 278. at the left .ix. yeres before the Canons were burnte By such Doctours M. Harding vpholdeth the state of Rome StapletoÌ„ Let vs suppose it were true that Athanasius wrote to Iulius after the deathe of Marcus of the burning of those Canons of the Councell of Nice Is it not possible that those Canons were twise burnte in two sondry Copies at two sondry times Might they not be burned first in the dayes of Marcus and then hauing of him an other Copie of the Canons as by his letters to him Athanasius required that other Copie be burned in the dayes of Iulius What Contradiction or what Impossibilite is there in this matter Or howe is M. Iewell euer able to proue that suche Canons were not burnte before the time of Iulius Certainely the heresy of the Arrians troubled the Churche of Alexandria where those Canons were burnte before the dayes of Pope Iulius and Athanasius was banished in the reigne of Constantin the Greate by the meanes of the Arrians Eusebius Theognis Maris and other hauing greuous and sondry accusatyons layed against him It is not impossible nor incredible that those which founde the meanes to banishe the Bishop were also able to spoyle his library and to burne his bookes especially those Canons wherein their wicked heresy was with most waighty Authorite condemned Considered also that in the Canons nowe extant of that Generall Councell of Nice there is no one worde nor halfe worde against the Arrian heresy against the which yet that Councell was principally and chiefly assembled Thus though it were true that the Canons were burnte in the time of Iulius and that Athanasius wrote thereof vnto Iulius as M. Iewell vntruly saieth he did yet were not Athanasius theâ—fore a forgetfull lyar impudent or carelesse what he saye as it pleaseth the graue head of M. Iewell to call him but bothe sayinges might right well be true and stande together the troublous estate of the Churche of Alexandria considered as well in the dayes of Marcus Constantin yet liuyng as of Iulius in the reigne of Constantius his Son But nowe seing Athanasius writeth no suche thinge of these Canons to Iulius at the lest in the place by M. Iewell alleaged how forgetfull of his lyes how impudent is M. Iewell and howe carelesse what he saie or what he write And who will truste M. Iewell in doubtefull matters which thus deceaueth vs in plaine thinges What is Impudency if this be not For as I tolde you before M. Iewell Athanasius in his epistle Ad Orthodoxos written in the time of Iulius successour of Marcus hath no one worde of the Canons of that Councell of Nice You reporte him vntruly You deceiue your Reader Or els you were deceiued by some other whose eyes not your owne it maye seme yowe vsed in this matter For Reade the Epistle M. Iewell And if Athanasius write any one worde of the Canons of the Councell of Nice in all that Epistle let me neuer be taken for Christen man more He saieth in that Epistle Ecclesiis baptisteriis flammae iniectae Fyre was caste vpon the Churches and vpon the fountes And againe Sacros Scripturarum libros quos in Ecclesiis inueniebant comburere That the heathen and infidels burned the bookes of holye Scripture such as they founde in the Churches Of any other burning or of the Canons of the Nicene Councell there is not one worde nor halfe worde By suche Impudent Vntruthes M. Iewell will deface and bringe out of credit the wrytinges of the olde Fathers Nowe whereas you saie farder that Marcus which was bishop of Rome before Iulius was dead at the lest ix yeres before the Canons were burnte if it were true that in the time of Iulius those Canons were burnt yet it will ill folowe that it was jx yeares after the deathe of Marcus For by the best and moste exacte accomptes of Chronographers euen of Henricus PantaleoÌ„ of Basill this Marcus was Pope but two yeres and 8. moneths Which accompte is founde first in Damasus and after in Platina and diuers other The Arrians therefore committing those outrages and spoyles aboue named in Alexandria aboute the beginning of Pope Iulius in the dayes of Constantius if they had at that time also burned the Canons of the Nicene Councell whiche yet Athanasius sayed not it woulde well lacke the better halfe of jx yeres after the deathe of Marcus that those Canons were burnte Yet you adde before to proue that in the dayes of Iulius the Canons were burnte Which obseruation of time appeareth also by Socrates in his storie Iewell Yow quote in the margin of this place Socrat. lib. 2. cap. 14. Nowe verely what obseruation you can picke out of this place touching the burning of those Canons the Reader shall see and Iudge Bicause the Chapter is but shorte I will alleage the whole as it lyeth Thus lye the wordes of Socrates Aboute this time the Arrians remoued Gregory their Arrian bishopp from Alexandria as one odyous to the people bothe for the burning of a Churche and also for that he was not earnest enough in defence of their opinion And in his roome they placed George who came then from Cappadocia one that helde the doctrine of their religion This is the whole .14 Chapter of Socrates in that second booke Of the Canons of Nice he speaketh no one worde Of a Churche burned he speaketh But what Thinketh M. Iewell that the Canons of Nice were there burnte In dede such lewde Gheasses are mete to mayntayne such a lying Religion as M. Iewell defendeth But neither Socrates in any other place neither Ruffinus nor Theodoret nor Sozomenus all writing of this Arrian bishop Gregory and of his deposing do make any mention of such Canons burnte in his time Only Sozomenus openeth a litle more this matter and declareth more then any of all the other dothe what Churche and what burning that was for the which this Gregory was of his owne felowes depriued For first of the Churche whiche was burned thus he writeth Gregorius sedem Alexandrinam inuasit Quod populus molesté ferens ecclesiam quam Dyonisij vocant qui episcopus illic fuerat incendunt Gregory inuaded the See of Alexandria Whiche thinge the people taking greuously they sett a fire a Câ—urche called by the name of Denys who had sometime bene biâ—hop there This was the Churche which was burned by the intruding of that Arrian bishop and for the which also he was afterwarde partly depriued For of his depriuation thus the same Sozomenus writeth in the same booke Interca Arriani dogmaâ—is fautores c. In the meane while the Arrians remoued Gregory their bishop as being but negligent in establishyng their doctrine and one much hated of the Cytyzens of Alexandria by reason of the mischiefs that happened to the Cyte at his entring in and the burning of a Churche This is all that is writen of these ecclesiasticall writers
touching any losse done by fyre in the time of the Arrian bishop Gregory What obseruation of time can M. Iewell finde here to proue that in the dayes of Pope Iulius the Canons were burnte and not in the dayes of Marcus as Athanasius him selfe writing to Marcus reporteth The wordes of Athanasius to Marcus are plaine M. Iewell will proue the contrary by a Gheasse Harding And yet the whole number of the 70. Canons was kept diligently in the Church of Rome in the original it selfe sent to Syluester the bishop there from the Councell subscribed with the saide 318. Fathers handes Iewell The 97. Vntruthe For there was no suche originall kepte in the Churchâ— of Rome Stapleton M. Iewell to iustifie this matter telleth the Reader a longe lying tale to proue the Pope a Forger and blaseth out that matter in mighty great letters but withe a number of mayne and most impudent Vntruthes Touching the matter it selfe that 70. Canons were made in the Councell of Nice copied out and sent to Syluester Pope of Rome from the Councell by the handes of his legates it is euident by the epistle of Athanasius vnto Marcus where he and the other bishops of Lybia of Thebais and of Aegypt do expressely confesse the same Also the Epistle of Pope Iulius to the Bishops of the East reakoneth vp the .xviij. th the .xix. the .xxi. the .xxiij. the xxvi the .xxvij. the .xxviij. the .xxxiij. the .xl. the .xlv. the .xlvij. the .xlix. the .lj. the .lij. the .liij. the .liiij. the .lv. the .lvij. the .lviij. the .lix. the .lx. the .lxj. the .lxiij. and the .lxvj. Canons of the Councell of Nice all at that time kept and reserued in the Originall Copie at Rome This Iulius was aliue at the time of the Nicene Councell He wrote this letter to the Bishops of the East Church to many of them which were present at that very Councell He rebuketh them in this letter for thrusting out of Athanasius from his Bishopricke And by his Authorite he restored not only Athanasius but also Paulus the Patriarche of Constantinople Marcellus Bishop of Ancyra Asclepas Bishop of Gaza and Lucius Bishop of Adrianopolis al expelled by the Arrians vnto their Bishoprickes and Sees againe And can M. Iewell persuade vs that the same Pope to whom such holy Bishops appealled Athanasius Paulus Marcellus Lucius and Asclepas at that time and against those stubborne Arrians would alleage false forged Canons of his owne deuising or belye the Councel of Nice the Matter being yet so freshe in memorye And what saieth M. Iewell against these so expresse witnesses Athanasius and Iulius What he saied to the Epistle of Athanasius you haue heard allready By a mere manifest Vntruthe he woulde deface it Other Matter he bringeth none but scoffes as mocking at the Bishops for reducing the number of .lxxx. Canons to the number of .lxx. to represent the .lxx. disciples of Christ or els the .lxx. tounges knowen to the worlde To the which no other answer nedeth for any thinge that it proueth then that M. Iewell doth not well to measure the doinges of that auncient Councell with the light estimation of mans fansie But to this Epistle of Iulius what doth M. Iewell answer Forsothe whereas D. Harding saied that Harding these Canons being mencioned by Iulius writing to them which were present at the making of the Canons might take away all suspicion of Vntruthe M. Iewell answereth Iewell This remouing of suspition I know not howe semeth somewhat to encrease suspition If there were not a soare what should it thus nede to be salued StapletoÌ„ This it but a flourishe What saye you to the Matter Be it a soare there was howe like you the salue Be it that to put the Matter out of doubte touching these Canons not commonly extant bicause of Caluin and such other they haue bene before doubted of the vndoubted Epistle of Iulius was alleaged What then saie you to that Epistle Iewell In dede Iulius alleageth a Canon But M. Hardinges Canon he alleageth not StapletoÌ„ The Canon of the Nicene Councell which D. Harding alleageth out of Iulius is this Non debere praeter sententiam Romani Pontificis vllo modo Concilia celebrari nec Episcopos damnari That without the Authorite of the Bishop of Rome neither Councells ought to be kepte neither Bishops be condemned How saie you M. Iewell Doth not Iulius alleage this Canon Will you neuer leaue your Vntruthes In the first tome of the Councelles fol. 309. after the Collen print you may reade that Canon if you liste Iewell It is also touched in the Ecclesiasticall History by Socrates The other Canon of the Nicene Councell the .xliiij. in number D. Harding alleaged not out of Iulius but out of Franciscus Tirrianus as he noted vnto you in the margin who as he writeth sawe many thinges of the Nicene Councell which are not commonly extant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niceni Concilij in the Ecclesiasticall Actes of the Nicene Councell But let vs see how M. Iewell prosecuteth the Matter of the Canon of Iulius He addeth And the compiler of the Councelles gaue this Note in the margin 2â—2 touching the same This deâ—ree may only be reduced to the v. and siâ—t chapter of the Councell of Nice But expressely it is not founde Such credit is to be geuen to this Iulius in his allegations StapletoÌ„ An other Vntruthe M. Iewell For this note in the margin that you speake of is founde in the first Epistle of Iulius to the Bishops of the East But the Canon which D. Harding alleageth out of Iulius is in the second Epistle of Iulius Againe the note in the margin alleaged by you is of the Accusation and condemnation of Bishops not to be done without the knowleadg of the Bishop of Rome But the Canon alleaged by D. Harding out of Iulius and reported in the Ecclesiasticall history of Socrates is of Councelles not to be called or holden without the consent of the Bishop of Rome Such credit is to be geuen to M. Iewell in his allegations What passing impudency is this M. Iewell first to go aboute to discredit the writinges of the Ancient Fathers and then to do the same by open and manifest Vntruthes Especially you which charge not only D. Harding but in maner all sortes of writers with Fables Forgeries Dreames Vntruthes and so forthe when you can not answer to the Matter it selfe To the whole Matter of the Popes Forgerie which M. Iewell here so blaseth out and so impudently auoucheth it is allready sufficiently answered and proued against M. Nowell and against the lying Centuries of the Magdeburgenses whose steppes M. Iewell hath folowed euen at the harde heles that Zosimus the Pope was no forger that the Africanes laied no such thinge to his charge that they renounced not their whole obedience vnto that See of Rome but only stoode vpon the Matter of appellations wherein it semeth by the
appeareth Iewell Euen so the vaine Forger of the Emperour Constantines DotatioÌ„ imagineth him to decree that the bisshop of Constantinople shoulde be subiect vnto the See of Rome And yet neither was the Cytie off Constantinople at that time builte nor anye such name yet knowen in the worlde nor any bisshopricke there erected A man might saie Non satis commodeé diuisa sunt temporibus tibi Daue haec Stapleton Well exemplified and well concluded Who builte Constâ—ntinople but Constantin that gaue that Dotation And when is he reported to haue geuen it but aboute the ende of his Empire that Cyte being allready builte and called by his name Or at the lest when was that Storie writen but after the Cyte built and so called Haue you no better argument against that Dotation then this is and can yowe no better exemplifye this matter Certainely in the Tripartit History we reade of an epistle writen to Alexander where he is called the bishop of Constantinople before the Nicene Councâ—ll was holden and therefore of all lykelyhood before Constantin had yet so called the Cyte of Byzance As for the Matter S. Gregory saieth expressely of the Churche of Constantinople Quis eam dubitet Sedi Apostolicae esse subiectam Who doubteth but that Church is subiect to the See Apostolike Againe the same Athanasius writing vnto Felix saieth The Arrians had falsified the Nicene Councell But writing vnto Marcus of the same matter as a man that had vtterly forgotten him selfe he saieth The Arriâ—ns had burnte the Councell of Nice But if it were burnte howe was it falsified Yf it were falsified howe was it burnte These tales hange not well together Stapleton Yes forsothe M. Iewell and you had bene a litle more mindefull then Dauus you might soone haue sene howe bothe those sayinges do well agree Athanasius wrote to Marcus aboue twenty yeares before he wrote to Felix Vnder Marcus the Arrians had burned the Canons Athanasius wrote for an other Copie to Marcus and as it appeareth by the letters off Marcus Athanasius receiued them Nowe Sir after him Iulius was Pope and Liberius also In whose times Constantius the Arrian Emperour afflicted Christendome and the Arrians many yeres prospered Athanasius all that time yet lyuing and after vnder Iulian the Apostata restored to his bishopricke aboute what time Felix was the B. of Rome Neither was it impossible that in all that meane while the Arrians so longe prosperinge had falsified the better Copies sent from Rome to Alexandria neither that Athanasius shoulde certifie the Pope thereof Therefore a man might here most iustly saie to yow Sir Comptroller Non satis commodé diuisa sunt temporibus tibi Daue haec Iewell But for as much as M. Harding woulde so faine haue the Pope to holde by burnte euidence if it may please thee gentle Reader discretely to weigh the whole circumstance of the matter thou shalt soone finde that all this great adoo was nothing els but a great fable StapletoÌ„ For Gods loue and thy owne gentle Reader vse thy selfe here discretely and but indiffereÌ„tly Weigh the whole circumstances before mentioned the Truthe of M. Iewelles processe hitherto and the effect of that which foloweth Thou shalt see that when M. Iewell speaketh trulye they are but bare Gheasses and sely Surmises When his reason forceth he speaketh beside the Truth Thus it hath hitherto appered and thus it shall hereafter appeare Iewell For first it appeareth by Theodoretus that the whole Actes and Copies of the Councell of Nice were sent abrode vnto all bisshops that were awaye StapletoÌ„ In the first place quoted by M. Iewell the decrees of the Nicene Councell were sent onelye to suche bishops as were subiect to the Patriarche of Alexandria not to all bishops that were awaye In the seconde place Theodoretus writeth of the Councell of Sardica and not of the Councell of Nice And Marius Victorinus writing against Arius saieth that the same Actes were sent abrode into the whole worlde and that many thousande bishops subscribed and agreed vnto them Whiche thinge being vndoubtedly true it were verye muche for M. Hardinge to saie that all these copies in all partes of the worlde coulde be destroyed vpon the sodayne And that altogether in one place and with one fyer and at one coÌ„maundement The Arrianes neither were so mighty to atchieue it nor so foolish to attempte it Certainely the like neuer happened to any other Councell Where be your wittes and where is your remembraunce M. Iewell Who saieth that these Canons were burnt in all partes of the worlde altogether in one place and so forthe We talke only nowe of Canons burnte in Alexandria in Antiochia and Constantinople the three great Cities of the East Church where the Arrians ruled all the roste first twenty yeres and more vnder Constantius then vnder Valens allmoste twenty yeres more In all this time they were bothe able and wise enough in malice to burne those Canons which directly and expressely condemned their heresy This Amplifiyng of the matter proueth you a Fabler The matter auouched is proued yet no Fable But what nedeth wordes where the matter is plaine The bisshopâ— of Africa had the very Copies of these Canons In dede this is to the matter But this is starke false They had not the full and perfit Copie of the Canons as it hathe bene before at large proued Namely by many Canons of that Councell alleaged of most approued Fathers not extant in these pretensed Copies of the Aphricanes Iewell Alypius the bishop of Tâ—gasta in this Conference with Faustinus saied Aâ—â—uetâ—men me mouet quoniam cum iâ—spiâ—eremus greca exemplaria huius Synodi Ni enae ista iâ—iâ—escio qua ratione non inuenimus But this one thinge muche moueth me that conferâ—ing and examining the greke exaÌ„ples of this Nicene Counceâ—l these matters off the superiorite off the See off Rome that is alleaged I knowe not howe we founde not there StapletoÌ„ M. Iewell to doe allwaies his kinde hathe infarced to his english translation these wordes more then he founde in his latin and hathe printed them with a seuerall letter as the wordes of the bishop of Tagasta these wordes I saie Of the Superiorite of the See of Rome that is alleaged This is the vntrue dealing of M. Iewell For neither are those wordes in the latin neither are they meaned of the Africane bishop The Controuersie then was not vtterly to refuse all obedience to the See of Rome but to haue no Appeales out of Afrike to Rome Whiche thinge before they had decreed in the Milleuitane Councell and Pope Innocentius had confirmed that Councell Iewell And Cyrillus the bisshop of Alexandria being desired for triall of this matter to sende the true Originall of this Councell made awnswer in this sorte I thoâ—ght it nedefull to sende vnto yowe the true examples off the veâ—y Aâ—â—hentike Counâ—el Likewise Atticus the bisshopp of Constantinoplâ— to the same request answereth
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
by the way of consequence considering the reason which folowed he spake no Vntruth The reason why there ought to be one high priest in the Church who should haue peerelesse authorite ouer others is the auoiding of schismes If this reason do force that euery seuerall Dyocesse must haue one head bishop it forceth a great deale more that the whole Churche being the greater in numbre and the more in danger of Diuision haue also one Head bishop Which in no man els appearing but in the bishop of Rome to whom the Scriptures the Councelles the Emperours and the Fathers haue graunted the Primacy it maketh as I saide by a right good consequence for the supreme Authorite of the Pope Thus S. Hierom by the force of his reason maye meane the Pope though in his wordes he speake not of the Pope Harding To ordeine and appoint the vicaire of Christ it pertaineth to none other then to Christ. Iewell The 104. Vntruthe For Christ neuer appointed any such vicaire First this For foloweth not The consequence I saie is Vntrue Christ appointed no vicaire Ergo it perteineth not vnto him to do so As by the like it shall appeare The kinge of EnglaÌ„d neuer appointed any high Constable or general Lieutenant ouer the whole Realme of England Ergo it perteineth not vnto him to do so This hangeth very loosely He neuer did it ergo he can not or ought not to do it Especially when we talke of God who can do all that him pleaseth Againe the proposition of M. Iewell is an other most manifest and wicked Vntruthe Which for Truthes sake I wil nowe by Gods helpe euidently proue That Christ him selfe was the Head of all the Churche appointed by God the Father the Apostle saieth plainely God gaue him to be the Head ouer all the Churche which is his Body That Christ gaue the same authorite or Headship ouer all the Churche vnto Peter I proue Christ saied to Peter Thou art Peter and vpon this rocke I will builde my Churche and hell gates shall not preuaile against it Vpon this place thus I reason To be the Foundation of the whole Vniuersall Churche vnder Christ is to haue the powâ—â— and strength of Christ ouer it is to be in Curistes place is to be his Vniuersall Vicair But Peter is the Foundation of the whole Vniuersall Church Ergo Peter was made Christes Vniuersall Vicaire The Maior or first proposition thus I proue Christ is Head of the whole Churche bicause he is the foundatioÌ„ thereof bicause he fedeth the whole flocke bicause he vpholdeth the whole house Ergo to whom Christ geueth all this that is whom he maketh the foundation of the whole Churche whom he setteth to be the feder of al his Churche whoÌ„ he strengtheneth to CoÌ„firme the Apostles and Bishops them selues he hath Christes place and power he is his Vicaire The minor or secoÌ„d propositioÌ„ I proue by the wordes of the ghospell alleaged which wordes to haue ben properly spoken to Peter I proue by the expositions of the Fathers vpon that place That the Person of Peter was made the foundatioÌ„ and Rocke of the whole Churche by those wordes of Christ Chrysostom expressely teacheth vs. His wordes are these vpon that place Quae deus concedere solus potest c. Those thinges which God only can graunte as the power to forgeue sinnes and that the Churche might remaine immoueable notwithstanding so many and so great whaues beating against it and that a poore fisher man might be made stronger theÌ„ any Rocke though al the worlde striued against him these thinges I saye which only God caÌ„ geue Christ promisâ—th in this place that he will geue Euen so God the Father saied to Hieremy the prophet I haue set thee as an yron piller and as a brasen walle But God the Father sett him ouer one natioÌ„ only but Christ sett Peter ouer the whole worlde Thus farre Chrysostom expounding that place of S. Matthew In whose wordes we see Peter to be sett ouer the whole worlde and the poore fisher man to be made stronger and more durable against all storme of the worlde then any Rocke against the whaues Againe in an other place he saieth of Peter Ecclesiae primatum gubernationemque sibi per vniuersum mundum tradidit Christ gaue vnto him the primacy and gouuernement of the Church throught out the whole worlde What is to be Christes vniuersall vicaire if this be not Hilarie expounding also this place of S. Mathewe Thou art Peter c. where Christ first gaue him that name for before he was called only Simon Bar Iona vseth this exclamation to Peter O in nuncupatione Noui Nominis faelix Ecclesiae fundamentum c. O happy foundation of the Churche in the Title of that newe name O worthy Rocke of that building which dissolued the lawes of hel the gates of the Diuel and al the boÌ„des of death O Blessed porter of heaueÌ„ gates to whose arbitrement the kayes of the euerlasting entry are coÌ„mitted whose iudgement on earthe is a preiudicated Authorite in heaueÌ„ Thus S. Hilarie acknowledgeth the person of Peter to be that foundation and Rocke vpon the which Christ builded his Church And therefore this lerned writer as he calleth Christ the Rocke of the Church and Validum excelsi aedificij fundameÌ„tum the stronge fundation of that highe buildyng so in an other place he calleth Peter also Aedificationi ecclesiae subiacens one that laye vnder the building of the Churche that is as one vpon whom the Churche is builded Which also S. Basill confesseth of Peter euen in the very same wordes in effect as S. Hylarie dothe Al which is no more to saie then that Peter was in the Churche in Christes place and roome to holde vp the Churche to builde it and to staye it In like maner S. Ambrose by this place of S. Matthew declareth Peter to be the Rocke of the Church thoughe differently from Christ when he writeth thus of Peter Pro soliditate deuotionis ecclesiarum Petra dicitur c. He is called the Rocke of Churches bicause of his stronge deuotion as our Lorde Saieth Thou art Peter and vpon this Rocke I will builde my Churche For a Rocke he is called bicause he firste layed the foundation off the faithe amonge the gentils and bicause he holdeth together the whole frame and buyldinge off Christen religion like vnto a Rocke that can not be shaken So Peter for the fortitude off deuotion is called a Rocke and our Lorde for his Power and might is called a Rocke Thus farre S. Ambrose Thus bothe Christ and Peter are called the Rocke of the Church by S. Ambrose his iudgemeÌ„t but Peter through Christ and for Christ. For as it foloweth in S. Ambrose Recte consortium meretur nomÃnis qui consortium meretur operis He is well ioyned in felowship of the name which is also ioyned in the felowship of the worke S.
the Supremacie the discussing whereof standeth most vpon the history and practise of the Churche either to vse or to abuse any Scripture Yet by occasion howe many M. Iewell hath abused it shall nowe in parte appeare First these wordes of S. Paule Sollicitudo omnium ecclesiarum the hofulnesse of all Churches howe violently you haue wrested it to proue a Chiefty and power ouer all Churches in the like sence as the same is in S. Peter confessed by S. Gregory you haue heard before towarde the ende of the first Vntruthe of this Article In the same place you alleage to the like sence these wordes of the Apostle I recken me selfe to be no thinge inferiour in trauail to the highest Apostles Nowe what is wresting of holy Scripture if this be not S. Paule trauailed as muche as any off the Apostles ergo he had Chiefty Power Iurisdiction ouer the whole Churche no lesse then S. Peter had By the like reason M. Iewell may proue that S. Paule was Heade and Chiefe ouer S. Peter him selfe contrary to al holy Fathers and lerned writers which haue euer called S. Peter the Head the Chiefe and the Prince of the Apostles which also is by M. Iewell him selfe in this Article otherwhere confessed For S. Paule saieth speaking of him selfe and of the Apostles abundantius illis omnibus laboraui I haue trauailed more then al they But as S. Paule though he trauailed more then all the Apostles yet he was not therefore the Head or chiefe ouer them all so muche lesse it will folowe that he had the Chiefty or the Charge off the whole Churche bicause he trauailed as much as the other Apostles If trauail and paynes may proue a Iurisdiction perhaps some busy Minister in Englande might claime to the bishoprike that M. Iewell occupieth With the like vaine of witt M. Iewell to disproue the epistle of Athanasius vnto Felix bicause he saied that from Rome the Churches receiued the first preaching of the ghospell alleageth the saying of the prophet Esaie From Sion the lawe shall procede and the worde of the Lorde from Hierusalem Howe vnfittely this place is wrested of M. Iewell to proue it false that many Countres receiued the faithe of Christ from Rome it hath bene before declared in the third Article vpon the 73. Vntruthe Immediatly and properly many Churches as allmost all the west parte of the worlde receiued their faithe from Rome though Rome it selfe receiued it of S. Peter who preached first off all in Hierusalem In the same page M. Iewell wresteth two other places off holy Scripture at one time thus S. Paule saieth Other foundation none can be layed but only that which is layed already which is Christ Iesus And findeth great faute with the Corinthians that saide I holde of Apollo I holde of Paule I holde of Peter but M. Hardinges Athanasius saieth Thou art Peter and vpon thy foundation the pillers of the Church which are the Bishopps are surely sette and thus he deuise than other foundatiō besides Christ and Contrary to S. Paules doctrine would haue al the bishoppes of the world to holde of Peter Thus farre M. Iewel Wilt thou see good Reader how ignorātly and grossely these places of holy Sripture are wrested and abused of M. Iewel S. Paule in the first place speaketh of the principall foundatiō which only is Christ. Peter is called of Athanasius not the principall and absolut foundation of him selfe but such a foundation as is layde by Christ. Els the worthy wisedome of M. Iewel maye comptroll S. Paule and proue him contrary to him selfe whiche in an other place saieth that the Ephesians were superaedificati super fundamentum Apostolorum prophetarum builded vpon the foundation of the Apostles and the prophets Of the which also S. Iohn in his Reuelation saieth the holy Citie of God had fundamenta duodecim in ipsis nomina duodecim Apostolorum twelue foundatyons and in those foundations the names of the twelue Apostles Thus vnlesse M. Iewell will admitt the distinction of a principall foundation and of a secondary foundation not only Athanasius but S. Paule him selfe and S. Iohn also may be accused of M. Iewell to haue deuised an other foundation besides Christ. In like maner also maye be accused of M. Iewell S. Hilary S. Ambrose S. Ciprian S. Hierom S. Augustine S. Chrysostom Epiphanius Origen and Tertullian who all as you heard in the next Vn-the before do call Peter the Rocke vpon the which Christ builded his Churche Neither is S. Peter layde as any other foundation beside Christ bicause he was layed and made so off Christ him selfe as all the sayed holy Fathers haue witnessed In the second place alleaged by M. Iewell out of S. Paule he not only wresteth S. Paule to a contrary meaning but he falsifieth him also For those wordes I holde of Peter are not in S. Paule And if they were it made no more against the saying off Athanasius callinge Peter the foundatyon off the Churche then it maketh against all the other Fathers whiche did so call him or then it maketh against the Authorite and Iurisdiction either off laye princes and lordes either of spirituall pastours and Curats For as the subiect holdeth of his Prince and the Tenent of his lorde as the dyocese is subiect to his bishopp and the parish to the vicair by S. Paules Doctrine commanding vs to obey our ouerseers and to be subiect to those which haue charge of our soules and yet neither the subiect nor the dyocese so holdeth either of Prince or of bishop as S. Paule rebuked the Corinthians to holde of Apollo and of Paule so neither Athanasius nor the olde Fathers calling Peter the foundation of the Churche and confessing thereby the Authorite of Peter ouer the Churche do make as M. Iewell saieth contrary S. Paules Doctrine all the bishoppes of the worlde to holde of Peter as the Corinthians helde of Apollo and of Paule For the Corinthians made a schisme in the Churche and such as were baptised of Apollo they helde of Apollo such as were baptised of Paul they would holde and craof Paule This schisme and diuision S. Paule rebuked as bothe in the text it shall euidently appeare to him that will but reade it ouer diligently and also as S. Augustin expoundeth that text This text therefore M. Iewel you might better haue applied to your selfe and your brethern which do holde some of you of Luther some of Zuinglius some of other euen as S. Augustin applied it to the Donatistes who helde some of Donatus some of Rogatus some of Primianus some of Maximianus all Donatistes but yet diuided amonge them selues as protestants are at this day into Lutherās Sacramentaries Anabaptistes Suenckfeldians Osiandrins and so forthe Peter is the foundation and Rocke that Christe builded his Churche vpon as sett to gouerne and direct the same vnder Christ by Christ and through Christ. Al Christendō holdeth by
Patriarche according to the lawes and Canons make an ende yet S. Gregory alleaging that very lawe and wordes of Iustinian affirmeth that in a Case a Sede Apostolica causa audienda ac dirimenda fuerat the cause ought to haue bene hearde and determined of the See Apostolike And thus much is M. Iewell furdered by this lawe M. Iewell saieth that Iustinian by this decree prouided a straight lawe against Appeales to Rome S. Gregory saieth notwithstanding this lawe the mattâ—r ought to be hearde and determined of the See Apostolike M. Iewell saieth by these wordes all Appeales be quite cutt of from the see of Rome S. Gregory saieth of that See notwitstanding these wordes Which is Head of all Churches So properly M. Iewell alleageth his lawes and so well he vnderstandeth them Likewise the Emperours Honorius and Theodosius haue taken Appeales awaye from the bishoppes of Rome and haue commaunded the same to be entred before the bishop and Synode of CoÌ„staÌ„tinople The lawe is written thus All innouation set a parte we commaunde that the olde order and auncient ecclesiasticall Canons which hitherto haue holden be kepte still through all the prouinces of Illiricum â—hat if any matter of doubte happen to arise it be putt ouer to be determâ—ned by the holy iudgement and assemblie of bishoppes not without the discretion of â—he most Reuerende the bishop of the Citie of Constantinople which Citie * Nowe enioyeth the prerogatiue of Olde Rome If you will be tried by the lawe M. Iewell vnderstande the lawe as the lawyers doe and then this lawe shall make nothinge against Appeales to Rome but rather confirme the same The lawe saieth All this is spoken of ciuil matters and not of Churche matters For whereas in the next title before Rome is called by the Emperour Caput omnium ecclesiarum the Head of all Churches the glose maketh argument here how then Constantinople hath the prerogatiue of Rome His answer is Ibi in ecclâ—sia quòd subsit Hic in ciuitate quòd non subsit There the lawe saieth in matters of the Churche it is subiect to Rome here the lawe saieth in matters of the Citie it is nâ—t subiect And to this purpose he alleageth diuers lawes which I leaue to the lawyers to examine Truly Chrysostom who was bishop of Constantinople in the time of this Honorius appealed to the bishop of Rome as it shall anon appeare Here M. Harding may not forgeate that the Churche of Constantinople had as great prerogatiue in al respectes of praeeminence Superiorite and vniuersalitie of charge as euer had the Churche of Rome Wherefore if the bishopp of Rome were Head of the vniuersall Churche it must needes folowe that the bishop of Constantinople was likewise Head of the Vniuersall Churche Here M. Iewell may not forgeate that as before pag. 242 so nowe againe he deceaueth his reader with a generall conclusion vpon a particular proufe The lawe speaketh of A prerogatiue and that as the glosse expoundeth in ciuill matters only M. Iewell concludeth All respectes off praeeminence Superiorite and vniuersalite off Charge The lawe speaketh in the singular numbre M. Iewell concludeth a pluralite The lawe speaketh of speciall priuilege M. Iewell concludeth an absolute and equall authorite By such false weightes falshood woulde beare downe Truthe Againe M. Iewel may not here forgeate that in this sentence of the prerogatiue of Constantinople he hath shifted in the worde Nowe more then is in the lawe to make the Reader beleue that such prerogatiue was then geuen presently by that decree of the Emperours whereas contrarely the whole Lawe tendeth only ad vetustatem canones pristinos ecclesiasticos seruandos that the olde priuileges for so the glose expoundeth Vetustatem and auncient Canons of the Church might be kept Thus M. Iewel by multiplying Vntruthes deceiueth his Reader and maintaineth his heresies Iewell And againe the Emperour Leo in plaine wordes All that be or hereafter shall be Priestes or clerkes of the Catholike Faieth of what degree so euer they be Monkes also let them not in any Ciuile Actions be drawen forthe to forren Iudgemente by the summon or commaundement of any Iudge more or lesse neither let them be dâ—iuen to come forthe of either the prouince or the Countre wâ—ere they dwell Stapleton What thought M. Iewell when he wrote this Thought he that none but fooles or his frendes woulde reade it none but either such as coulde not perceiue the matter or such as seing it well enough would yet winke at it Thought he that his sayinges and allegations should neuer be examined For what dothe this lawe make against Appeales to Rome Reade ouer the lawe gentle Reader Thou shalt see it speaketh only of immunites and liberties of the clergy in ciuill matters And will M. Iewell reason thus The Emperour enacted liberties for the clergy in ciuill matters Ergo he forebadde vtterly all appeales to Rome in ecclesiasticall matters If he woulde reason thus he neded not to haue sought so farre as to the Empire of this Leo for a lawe he might haue fouÌ„de lawes enough at home in our owne countre for such immunites and liberties of the clergy and yet no embarring of Appeales to Rome Wherefore when he concludeth vpon this lawe so saddely and stoutely saying Thus whether the Action were ecclesiasticall or Ciuil the partie was to be hearde within his owne prouince and coulde not be forced to a â—eare abrode He telleth vs the waye to London by his potte ful of plommes that hange at his saddle bowe For the lawe telleth him of Ciuill matters and he telleth vs of Ecclesiasticall matters Yet M. Iewell with his halting arguments limpeth on and saieth Iewell Certainely what good liking S. Bernarde had herein it appeareth by his wordes For thus he writeth to Eugenius the bishop of Rome VVhen wilâ— thy consideration awâ—ke to beholde this so greate confusion of appeales Ambition and pride striueth â—hrough thee to reigne in the Churche These Appeales be made beside all â—awe and Right beside all maner and good order It was aâ—uised for a remedie It is founde turned to deathe That was triakle is chaunged in to poyson I speake off the murmuring and common complaintâ—s off the Churches They coÌ„plaine they be maimed and dismembred There be either no Churches or very fewe but either smarte at this plage or stande in feare off it Stapleton This argument halteth downe right in dede S. Bernarde complaineth of the abuse of Appeales to Rome Ergo there lay no Appeales to Rome What Hath M. Iewel forgot where aboute he went Or thinketh he by Appeales to Rome to conclude no Appeales to Rome Or if it do not this conclude what maketh it here Vnlesse he be so beside him selfe in this passion of contradiction that Appeales and no Appeales a thinge and no thinge is all one Certainely what good liking Saint Bernard had in the Authorite of the See of Rome and off Appeales to
translateth S. Chrysostom what cause I saie had he to doe so but that either very malice pricked him so depely to dissemble or at the lest very grosse and rashe ignoraunce made him so fondely to talke For beholde howe earnestly and saddely he prosecuteth the matter I graunte M. Harding hath here alleaged Chrysostome but in suche faithefull and trusty sorte as Pope Zosimus sometimes alleaged the Councell of Nice This is well exemplified M. Iewell For euen as you haue villainously slaundred that holy Pope Zosimus for so S. Augustin him selfe called him oftentimes after he was dead being one of those Africane bishops which you imagine to haue taken him in open forgerie and the Africane bishops in their letters to Bonifacius next successour to this Zosimus do call him Beatae memoriae Zosimum Zosimus of blessed memory and Venerabilis memoriae Zosimum Zosimus of Reuerent memorie euen as I saie you haue villainously slaundred this holy Pope Zosimus of blessed and Reuerent memory folowing therein your blinde guides of Magdeburge as hath before bene declared so you haue in this place manifestly and wilfully slaundered D. Harding For he in this place alleaged not any wordes out of Crysostomes workes but he alleaged the facte and wordes of Chrysostom out of Palladius as he tolde you expressely M. Iewell which wrote his life Out of your owne wordes therefore M. Iewel this is a clere CoÌ„clusion to proue you and all your felowes notorious slauÌ„derous of that holy Pope Zosimus in that infamous matter of the Popes Forgerie D. Harding hath here faithefully and truly alleaged Chrysostome eâ—go Zosimus faithefully and truly alleaged the Councell of Nice Iewell Good ChristiaÌ„ Reader if thou haue Chrysostome peruse this place and weigh well his wordes If thou hâ—ue him not yet be not ouerhastie of belefe Stapleton Good Christian Reader if thou haue D. Hardinges booke or M. Iewelles either weigh well his wordes If thou haue them not yet consider the wordes of D. Harding as I haue before wholy and thouroughly alleaged them and be not ouer hastie of belefe For thou shallt finde that D. Harding alleaged no wordes out of ChrysostoÌ„s workes But he alleaged the letters of Chrysostom as it is recorded by Palladius in vita Ioannis Chrysostomi in the life of Chrysostom M. Hardinges dealing with thee herein is not plaine M. Iewelles dealing with thee herein is a very plaine mockerie The very wordes of Chrysostome in latine stande Thus. Ne confusio haec omnem quae sub caelo est nationem inuadat obsecro vt scribas quòd hec tam inique facta absentibus nobis non declinantibus iudicium non habeant roâ—ur Si ut neque natura sua habâ—nt Illi â—utem qui iniqué egeruâ— paenae ecclesiasticorum legum â—uâ—â—aceant Noâ—is vero qui nec conâ—â—â—â— nec redarguti nec habâ—â— vt rei sumus liteâ—iâ— vestrâ—s charitate vestra aâ—â—orumque omnium quarum ante societate fâ—uebamur 〈◊〉 which wordes into english maye truly be translated thus Lest this Confusion ouerrunne all nations vnder heauen I praye thee write or signifie vnto them that these thinges so vniustely done I being absent and yet not fâ—â—eing Iudgement bâ— of no force as in dede of their owne nature they be of none anâ— write that they that haue done these thinges so wrongefully be punished by the lawes of the Churche And graunt you that we that are neither conuicted nor reproued nor founde guilty may enioy your letters and your loue and likewise the letters anâ— loue of al others whose feloweship we enioyed before In these fewe wordes M. Harding hath notably falsyfyed three places quite altering the wordes that he founde and shuffling in and interlacing other wordes of his owne For these wordes in M. Hardinges translation that seme to signifie Authorite in the bishop of Rome and to importe the appeale VVrite and determine by your Authoritie Put you them vnder the Censure off the Churche Geue Commaundement that we be restored to our Churches M. Hardinge falsyfieth and vntruly translateth Sainte Chrysostome These wordes I saye are 385. not founde in Chrysostom neither in the Greke nor in the Latine but only are pretely conueyed in by M. Hardinge the better to fournish and fashion vp his Appeale He 386 seeth wel this matter wil not staÌ„d vpright without the manifeste Corruption and falsyfying of the doctours This therfore is M. Hardings Appeale and not ChrysostoÌ„s Loe you haue good Readers the whole and longe processe of M. Iewelles Accusation against D. Harding with his Note in the Margin whereby he geueth the Sentence and pronouÌ„ceth the party Guilty You haue the whole texte of Chrysostom as M. Iewell auoucheth D. Hardinge to alleage him You haue sene the three places noted in the whiche he saieth D. Harding Hathe quite alâ—ered the wordes that he founde and hathe shuffled and interlaced other wordes off his owne Beholde then now gentle Readers the words of Chrysostom in Latine as they do lye in Palladius writing the life of Chrysostom whom Doctor Harding Namely and Expressely alleaged for his Authour in this matter as we haue often saied The wordes alleaged by M. Iewell in Latin are translated of Erasmus or some such late Writer of our daies The wordes whiche nowe we will alleage are translated out of Chrysostomes Greke Epistle to Pope Innocentius by Palladius sometimes the scholer off Chrysostome him selfe and a lerned Bishoppe off Helenopolis Whereby it is easy to be iudged whiche translation is worthy of more credit Palladius therefore writing the whole life of Chrysostom his master and coÌ„prising in that the story of his great trouble and banishmeÌ„t in the which he Appealed to Pope InnoceÌ„tius recordeth the very letter that ChrysostoÌ„ sent to Innocentius and saieth Erat autem epistolae Ioannis eiusmodi series The tenour of the epistle that Chrysostom wrote was thus TheÌ„ foloweth the whole epistle euen as it is in his workes coÌ„monly set forth though in a translation somewhat diuerse The wordes that pertaine to this matter alleaged by D. Harding in english doe stande thus in the Latin Ne igitur immanis ista Confusio cuncta percurrat vbique dominetur scribite precor authoritate vestra decernite huiusmodi iniqué gesta nobis absentibus iudicium noÌ„ declinantibus nullius esse roboris sicut per suam naturam sunt profecto irrita nulla Porro qui talia gessere eos ecclesiasticae censurae subijcite Nos autem insontes neque conuictos neque deprehensos neque vllius criminis reos comprobatos Ecclesijs nostris iubete restitui vt charitate frui ac pace cum fratribus nostis consuetae possimus The whole and perfit english of this latin is in the text of D. Harding aboue alleaged placed in the beginning of this Vntruthe Nowe in this text of Palladius the wordes which by M. Iewelles owne iudgement do seâ—e to importe the Appeale the wordes which
he saieth D. Harding hath quite altered and shuffled and interlaced other wordes off his owne these wordes I saie VVrite and determine by your Authorite 2. Put you them vnder the Censure of the Churche Geue commaundement that we be restored to our Churches are euidently and manifestly to be founde For the first Scribite authoritate vestra decernite is in plaine english VVrite and determine by your Authorite For the seconde Eos ecclesiasticae Censurae subijcite is likewise in plaine graÌ„marian english Put you theÌ„ vnder the CeÌ„sure of the Church For the third and laste Ecclesijs nostris iubete restitui is in right good english Geue commaundement that we be restored to our Churches Therefore where M. Iewell saieth In these fewe wordes M. Harding hath notably falsified three places it is nowe euident he hath not falsified one but M. Iewel hath made a slaunderous and triple Lie Where he saieth of D. Harding quite altering the wordes that he founde it appeareth nowe he hath altered not one but englished them al truly and faithefully as he founde them euen as truly as Zosimus alleaged the Councll of Nice Where he saieth of D. Harding shuffling in and interlacing other wordes of his owne euery man seeth nowe he hath neither shuffled nor interlaced any one worde more then is in the epistle of Chrysostom as Palladius his named and expressed Author reporteth it Where he saieth that these wordes are not to be founde in Chrisostom we see nowe they are founde there by one of his owne scholers Palladius bishopd of Helenopolis Where he saieth But onely are pretely conueyed in by M. Hardinge the Reader seeth nowe they are truly alleaged out of Palladius not by him conueyed att all Last of all where as M. Iewell hath blased in his margin this note M. Harding falsifieth and vntruly translateth S. Chrysostom the coÌ„trary doth nowe appeare and M. Iewel is founde falsely and vntruly to charge D. Harding and to haue auouched therein six Manifest Notorious and Slaunderous Vntruthes But nowe that D. Harding is thus clerely discharged let vs coÌ„sider M. Iewelles owne translation of Chrysostomes wordes whether he haue not played a lewde parte him selfe therein the better to disprouue the Appeale of Chrysostom Whereas the latin of Chrysostom hath Obsecro vt scâ—ibas M. Iewell translaieth it thus I praye thee write or signifie vâ—to them In whiche translation he putteth his glose to Chrysostomes text and expoundeth the Writing that Chrisostom requireth to be a Signification whiche Palladius Chrysostomes owne scholer translateth Scribite authoritate vestra decernite write and determine by your Authorite expounding that Writing to be a determination by the Popes Authorite And thus M. Iewell by his wronge translation hath â—ltered the meaninge of Chrysostom mâ—king that to be a Signification to the offenders whiche the Author would haue to be A determination and decision by waie of Authorite ouer and against the offenders And that this was the very meaning of Chrysostom and that he Appealed in dede to Innocentius the Pope not only by the wordes of his epistle as Palladius reciteth them it is euideÌ„t but much more by the whole Processe and issue of the matter as it shall nowe appeare It is euideÌ„t by the Ecclesiastical History and by other wordes of this Epistle that Chrysostom being bishopp of Constantinople and wrongfully depriued by Theophilus of Alexandria and other bishops of Aegypt appealed in this Case to Innocentius the Pope of Rome and desired his letters not for Signification of the euill facte as M. Iewell woulde haue it to seme but for a Determination and Sentence Iudicial against the offenders as D. Harding hath alleaged it First that he Appealed to Innocentius being nowe the second time banished and depriued it appeareth by his owne wordes in this epistle Quia non satis est plangere sed opus etiam vt cura geratu et spectetur qua ratione quo consilio grauissima illa tempesâ—as sedetur proinde necessarium esse duximus vt persuadeatur Demetrio PaÌ„sophio Pappo Eugonio Dominis meis maximé venerabilibus pijsque episcopis relictis negocijs proprijs pelagose committere susceptaque longinqua peregrinatione ad vestraÌ„ properare charitateÌ„ de omnibus vos manifesté doceÌ„tes quo quaÌ„tocyus rebus succurratur Bicause it is not inough to lameÌ„t but it is nedeful also to labour and coÌ„sider how and by what meanes this most greauous storm may be alayed therfore we haue thought it Necessary to intreate Demetrius Pansophius Pappus and Eugonius my most Reuerent Lords and godly bishops that leauing their own affaires they wil take the seas and this longe trauail to come spedely to your goodnesse certifying you at large of the whole matter to theÌ„tent these matters may the sooner be redressed Here we see Chrysostom being wrongfully depriued of his bishoprike for these letters he wrote in banishment as appeareth well by Nicephorus sendeth foure of his bishops to the Pope to instruct him off the whole matter concerning his depriuation and to haue his speedy helpe and succour for the Redresse of the same And therefore he repeteth his request againe and saieth Sicut prius dixi ea quae perperam fiunt non solum deploranda sed corrigenda sunt ideo charitatem vestraÌ„ obsecro vt prouocetur ad condolendum faciendumque omnia quo mala haec sistantur As I saied before faultes committed are not only to be lameÌ„ted but to be Corrected And therefore I beseche your goodnesse to be moued hereat bothe to lamente with vs and also to doe all such thinges whereby these trobles may be appaised Lo Chrisostom writeth not to the Pope only to haue him lament the matter and to Signify only to the offenders that they had very euil done but also to Corâ—ect and amende the matter and so to alaie the trouble of the Church He wrote not to the Pope desiring his letters of CoÌ„plaint only as that he should write to Theophilus and the other Bishops of Aegypt which iniuriously had expelled ChrysostoÌ„ after this sorte I vnderstande you haue done this and this I am very sory for it I pray you amend it this is not wel done This doth not become you your doinges be wrongeful I tell you so and put you to knowledge thereof This was not all M. Iewel as you would make it 1. The sending of those foure bishops to Rome 2. Their longe and daÌ„gerous trauail 3. The letters of Chrysostom 4. The suite also of the whole clergy of CoÌ„staÌ„tinople by their priuat letters and of 5. Fourty other bishops by their letters as Nicephorus reporteth writen and sent to this Innocentius Pope of Rome was not all for such a bare significatioÌ„ as M. Iewel imagineth but as Chrysostom him selfe saieth vt quantocyus rebus succurrâ—tur that the matters might haue a spâ—edy redresse and againe Vt corrigantur ea quae perperam fiunt that the faultes and trespasses might be
reuenged After this the Pope declaring him more particularly the outrage and iniury coÌ„mitted against that blessed and lerned Father Chrysostom he cometh to the wordes of excommunication and saieth Itaque ego minimus peccator cui thronus Magni Apostoli Petri crâ—ditus â—st segrego reijcio te illam c. Therefore I the lest of all men and a sinner hauing yet the Seate of â—he great Apostle Peter committed vnto me doe separat and remoue thee and her he meaneth the Emperesse from the receiuing of the imaculat Mysteries of Christ our God Also euery bishop or any other of the clergy which shal prâ—sume to minister or geue vnto you thosâ— holy Mysteries after the time that you haue read the letters of my Bonde I pronounce him or them voide of his dignite or office If nowâ— as persons of power you force any man vnto it and do violat the CanoÌ„s â—nâ— decrees dâ—liuâ—red vnto you from Christ our Sauiour by his holy Apostles knowe ye it shal be no small trespasse in that dreadâ—ful day of Iudgâ—mâ—nt when the Honour or Dignite of this life shal helpe no maÌ„ but the secrets of al hartes shal be opened and sett before the eyes of eueâ—y onâ— Aâ—sâ—cius which you placed in the bishoply throne in the roome of Châ—ysostom thoughe he be dead we depose and commaunde that his name be not writen in the rolle of bishops In like maner we depose all oâ—her bishops which of purposâ—d aduise haue comâ—unicated wth him To the deposing of Theopilus bishop of Alexandria we adde excommunication anathematisation and a depriuation of all felowship or societe of Christiâ—nite Thus farre the wordes of Innocencius the Pope in his letter to Arcadius the Emperour as Nicephorus in his ecclesiastical history recordeth And was al this M. Iewel a Signification only from the Pope was it not a DeterminatioÌ„ and finall Sentence of the Pope The holy and lerned Father Chrysostom Patriarche off Constantinople sent his legates being foure bishopps to the Pope with his letters 2. In that letters he desireth the Pope that the matters may be redressed Item that the faultes be corâ—ectâ—d Last of all that he will write that such thinges as had passâ—d betwene him and Theophilus might be of no force 3. His whole clergy beside writeth 4. Fourty other bishops do also writer 5. A Synod is called vpon the matter 6. The Pope sendeth his legates backe to Constantinople with an answer 7. The legates are by all meanes foule and faire by force and flattery by violence and brybery moued to yelde 8. Chrisostom intreateth the Pope not to vse the rigour of Excommunication vpon them 9. Last off all the Pope after longe bearing and sufferaunce excommunicateth the Emperour and coÌ„demneth the malefactours And what can proue an Appeale if all this doe not What can more vnuincibly proue the Supreme Authorite of the bishop of Rome The Patriarche of Constantinople appealeth to Rome The Patriarche of Alexandria is condemned by vertue of that Appeale The Emperour of the East an other Emperour Honorius by name then ruling in the west is excommunicated of the Pope By all this it may euidently appeare that the translation of M. Iewell Write or signifie vnto them is a mere Vntrue translation as the which diminisheth and weakeneth the true meaning of the Author And thus muche of M. Iewelles wronge translation and of the Matter it selfe concerning the Appeale Let vs nowe see what M. Iewell saieth to proue al this to be no Appeale He saieth Iewell For the true vnderstanding hereof it shal be necessary to consider the state that these godly Fathers then stoode in and the miserable confusion of the East parte of the worlde in those daies Chrysostom there of writeth thus It is the contention of the whole worlâ—e The Churche is brought vâ—on her knees the people is sâ—atteâ—ed the ministerie is oppressed The bishops are banished the Constitutions of our Fathers arâ— broken Stapleton Gentle Reader M. Iewell in this discourse dothe shamefully and impudently abuse thy patience if thou be lâ—rned abuse thy ignorance iff thou be vnlerned These wordes off Chrysostom are writen in his seconde epistle to Innocentius the Pope They do folowe immediatly the wordes which we alleaged euen nowe last out of Chrysostom where he desireth the Pope not to vse the extremite against tkose bishops which had deposed him and vexed his whole prouince They are spoken of the great troubles raised not in the whole East parte of the woulde but in Aegypt and Thracia betwene the faction of Theophilus of Alexandria and the faithefull people cleauing to Chrysostom in CoÌ„stantinople Of those particular men it is spoken and not off the whole East parte off the worlde Now let vs see howe M. Iewell procedeth and what he will conclude hereof It foloweth in his text immediatly Iewell The Emperours captain with a bande of souldiars beset the Churche where Athanasius was praying Of the people that was with him some were spoiled and banished some trodden vnder the souldiours feete some slaine where they went Paulus the bishop of Constantinople was hanged Marcellus the Bishopp of Ancyra was depriued Lucius the bishop of Adrianopolis died in preson Theodulus and Olimpius two bishops of thracia were commaunded to be murthered The Emperour had commaunded Athanasius to be brought ynto him either dead or aliue Iewell Here is a great bulke but no Corne. If emptie wordes might make proufe then had we here proufe sufficient But what will M. Iewell saie cal you these wordes empty which which are full of histories and variety Yea truly M. Iewell in this place they are but empty wordes For though they containe matter enough yet to your purpose they containe no matter at all And greate vessels you knowe M. Iewell the emptyer they be the more they sounde The wise Reader wil be weighed mith reason and not with talke Let vs see therefore to what issue you driue all these allegations If in the ende they proue nothing then haue you but dased your Reader with greate lookes and faced him out with a carde often You procede and saye These godly Fathers being thus 387. in extreme miserie and seeing their whole Churche in the East parte so desolate were forced to seeke for comforte where so euer they had hope to finde any and specially they sought to the Churche of Rome which then bothe for multitude of people and for puritie of Religion and Constancie in the same and also for healping of the afflicted and intreating for them was most famous aboue all others Now your Iuggling and deceauing of the Reader shal appeare M. Iewell For where you saie these holy Fathers being thus in extreme miserie c. You meane and speake of Chrysostom Athanasius and Theodoret. As touching Chrysostom and Theodoret they liued at the lest the one a hundred and more the other al most two hundred yeres after those troubles and miseries
and a great many yeres after his first flight to Rome of the which only D. Harding here mentioned and against the which M. Iewell would driue all these troubles of the East hetherto alleaged all befalling as you see longe after the same Thus you see how that all these alllegations proue nothing against the matter alleaged and therefor were brought in by M. Iewel only to Dase and Amase his Reader for the time that after he might worke his feate at pleasure For now where it foloweth in M. Iewel as we haue before tolde you his wordes These godly Fathers being thus in extreme miserie c. sought to the Churche of Rome you see neither Chrysostom nor Theodoret who liued so many yeres after all these troubles appeased neither Athanasius whose flying to Rome talked of in this place happened before all these troubles can be any of these godly Fathers that M. Iewell concludeth of But only these godly Fathers Chrysostom Theodoret and Athanasius are alleaged here to haue sought to Rome Ergo all this hath bene brought vtterly beside the purpose only to deceiue and abuse the well meaning Reader This is the sincerite of M. Iewell when he semeth to talke most lernedly To shewe farder that Athanasius in his second flight to Rome that Paulus of Constantinople Marcellus of Ancyra Asclepas of Gaza Lucius of Adrianople all lerned and Catholike bishops of the East Churche who mett there at that time all together fled not thither as M. Iewell imagineth bicause they knewe not whether els to flie but to be restored againe to their bishopprickes by the Popes authorite that therefore I saie they fled and for no other cause let vs consider shortly what the ecclesiasticall history reporteth herein The history writeth thus Cognoscens ergo Romanus Episcopus c. The bishop of Rome therefor hearing the accusations and complaintes of eche one and finding them al to agree to the Nicene Councel receiued them in to Communion as hauing charge of them al through the dignite and praerogatiue of his owne See and restored to euery one their Churches He wrote also to the bishops of the east that they had not wel vsed innocent meÌ„ driuing them from their Churches that also they kept not the constitutions of the Nicene Councell Some of them also he commauÌ„ded to appeare before him at a certaine daie that they might knowe he had pronounced a iust determination of them He tolde them also he woulde not from hence forthe suffer them onlesse they leaued such disorder and innouations in the Church Thus wrote the Pope And Athanasius and Paulus sending the Popes letters to the bishopps of the East recouered eche one againe their bishopprickes Thus farre the Tripartite Hstory out of Sozomenus Whether all this declare not a Supreme Authorite in the See of Rome ouer the East Churche no lesse then ouer the west I leaue it to the discretion off euery wise Reader to considre Let vs now returne to the discourse of M. Iewell and see how he procedeth herein Iewell In like sorte sometimes they fledde for helpe vnto the Emperour So Athanasius being condemned in the Councell at Tyrus fledde to Constantinus the Emperour Flauianus vnto the Emperours Theodosius and Valentinianus Donatus a casis nigris vnto Constantinus And the Empâ—rours sometimes called the parties and heard the matter them selues Sometimes they wrote fauourable letters in their behalfe Muche of this is true but nothing truly applied Athanasius in dede as Socrates writeth in refellendis calumnijs contra Macharium productis legalibus vsus est paragraphis in refelling the slaunders layed to the charge of Macharius his priest pleaded with his aduersaries by the lawe Therefore he refused according to the lawe their iudgements who were knowen to be his enemyes Neither woulde suffer that Theoguis Maris and such other Arrians should haue the examination of his priestes matter Macharius Ischyras his aduersarye being sett att liberty and keping company with the Iudges while Macharius his Priest was layed fast in Chaynes Last of all protesting to the whole Synod and Dyonisius the Emperours officer there that he had iniury and hauing no remedy thereof clanculum discessit he departed awaye priuely saieth Socrates And a litle after Secessione facta ad Imperatorem fugit After his departure he fled to the Emperour All this was ex legalibus paragraphis folowing the order of the lawe Afterwarde he was accused to the Emperour of a Ciuill matter as that he had stopped the passage of Corne which was wonte ordinarely to be sent from Alexandria to Constantinople Here was no question of Faithe or Religion decided by the Emperour Flauianus was by the heretike Dioscorus deposed He Appealed to Pope Leo not to the Emperouâ— as M. Iewell saieth For proufe hereof we haue the letters of Valentinian the Emperour him selfe These are his wordes to Theodosius the second them Emperour in the East Fidem a nostris Maioribus traditam debemus cum omni competenti deuotione defendere dignitatem propriae venerationis Beato Apostolo Petro intemeratam in nostris temporibus conseruare quatenus beatissimus Romanae Ciuitatis Episcopus cui principatum sacerdotij super omnes Antiquitas coÌ„tulit locuÌ„ habeat ac facultateÌ„ de fide Sacerdotibus iudicare Hac enim gratia secunduÌ„ solemnitatem CoÌ„cilioruÌ„ ConstaÌ„tinopolitanus Episcopus eum per libellos appellauit propter contentionem quae orta est de fide The faith deliuered vnto vs from our forefathers most honorable Father and Reuerent Emperour we ought with al coÌ„petent deuotion defende and preserue also in our time vnuiolated to the blessed Apostle Peter the dignite of his dewe Reuerence so as the most holy bishop of Rome To vvhoÌ„ Antiquite hath geueÌ„ the Principalite of Priesthood aboue all maye conueniently iudge off the faithe and of Priestes For hereupon the bishop of Constantinople Flauianus after the accustomed maner of Councelles hath appealed to him by libels vpon a certaine question moued touching the Faithe In like maner also Galla Placidia Mother to Theodosius wrote at that time saying of Flauianus that Libellum ad Apostolicam Sedem misâ—rit he sent a libel off Appeale to the See Apostolike Thus as Athanasius appealed to Iulius in matters ecclesiasticall so did also Flauianus to Leo. And as Athanasius fled for succour against heretikes to the Emperour so might also Flauianus seeke succour of the Emperour Theodosius But neither of them fled in like sorte to the Emperours as they Appealed to the Pope Donatus a Casis nigris was an heretike Of him we shall speake more anon Touching matters mere ecclesiasticall the Catholike Emperours neuer iudged and determined such matters they neuer restored byshops by their owne absolut Authorite as we haue heard euen nowe the Pope restored Athanasius and Paulus This to be so without farder particular triall Let the testimony of S. Ambrose be a sufficient witnesse in this matter who
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
thither for succour only and redresse of his owne priuat mysery A man may here saye to M. Iewel as M. Iewel saieth in this article to an other Non satis commodé diuisa sunt temporibus tibi Daue haec These matters hange not well together M. Iewel And this you knewe your selfe wel enoughe And therefore you adde more matter hereunto and saie That Chrysostome made no such Appeale to the bishop of Rome it may sufficiently 391 appeare both by Chrysostomes owne Epistles and by the bishop of Romes dealing herein and by the ende and conclusion of the cause It behoueth thee here gentle â—eader to call to minde what we haue saied before of this matter We haue before declared by the two epistles of Chrysostom to Innocentius by the dealing of the bishop of Rome therein calling a Synod and sending his legates to Constantinople aboute the matter Last of al by the ende and conclusion of the cause to wit by the finall excommunicatioÌ„ of the Emperour and the other bishops guilty of those troubles by Innocentius the Pope that Chrysostom made a iuste Appeale Nowe M. Iewell saieth he will proue the contrary by those very three diuers meanes againe That were gaye Let vs see Iewell Touching Chrysostom him selfe he maketh no mention off any Appeale StapletoÌ„ Why M. Iewell Can not a man eate his meate but he must talke of eating and tell his felowes Lo I eate meate Can not Chrysostom make an Appeale but he must saie Reuerent Father I appeale to you We haue shewed before by his letters and many other circunstances that an Appeale was made And shall the lacke of naming the matter marre all Iewell Nor desireth the Parties to be cited to Rome StapletoÌ„ No. But he desireth the parties may be punished He desireth the Pope to write and determine the matter by his Authorite He desireth to be restored to his Churche againe All this I haue shewed before out of Chrysostomes first epistle Againe the Pope sent his legates to the parties and therefore neded not to cite the parties Iewell Nor taketh Innocentius for the bishop of the whole Churche or for the vniuersall Iudge of al the worlde StapletoÌ„ Yet more negatiue argumentes M. Iewell Wil you neuer leaue this lewde logicke But I pray you how proue you your negatiue Iewell But onely saluteth him thus Iohn to Innocentius bishop of Rome sendeth greeting Stapleton This is a slender Erasmian argument M Iewell taken of the title and superscription of a letter How many men write to M. Iewell with this superscription To the Right Reuerent Father in God c And yet M. Iewell knoweth him selfe he is no bishop at all and therefore no Reuerente Fathet for the which respect he is so called The Pope neither intitleth him selfe nor euer did the bishop of the whole worlde or the vniuersall Iudge of all the worlde but he intitleth him selfe The seruant of the seruants of God Yet if titles might make proufe we could bringe the Authorite not of one only bishop as Chrysostom was but of sixe hundred bishops assembled in a generall Councell from all partes of Christendom which called Leo then Pope of Rome an Vniuersall Bishop But of this we shall haue occasion to speake more hereafter in the 118. Vntruthe Let vs nowe procede with M. Iewelles allegations out of Chrysostomes epistles as he saieth Hitherto he hathe argumented of the title and superscription Now off like he will bringe some weighty matter out of the episâ—le it selfe Iewell And againe in the same Epistle he vtterly auoideth all such forrain iudgementes according to the determinations of the Councelles off Carthage Milleuet and Afrike Staplet Vntruthe For those Councelles were made only for Afrike and touched nothinge Constantinople or Thracia where Chrysostom liued Iewell These be his wordes It is not meete that they that be in Aegypt should be Iudges ouer them that be in Thracia StapletoÌ„ This is M. Iewelles Argument Chrysostom a bishopp in Thracia refuseth the iudgement of the bishops of Aegypt Ergo he refuseth the Iudgement of the bishopp of Rome The lewdenesse off this argument will appeare by the like Thâ— bishop of London refuseth to be iudged of the bishopps of Fraunce Ergo he will not be iudged by his metropolitane the Archebishopp off Caunterbury For as rightfully maye the Pope be Iudge ouer all Metropolitanes as euery Metropolitane ouer the bishopps of his prouince Which Superiorite of the Metropolitane ouer his bishoppes though your religion in very dede as it semeth no more acknowledgeth then the Supremacy of the Pope ouer all yet you M. Iewel through out this article do earnestly defende the Superiorite off Patriarches Primates and Metropolitanes eche in their prouinces to ouerthrowe thereby the Supreme Authorite of the Pope ouer all And this is all M. Iewell which you haue brought of Chrysostomes epistles to proue as you saied that he made no such Appeale to Rome Which now being layed abrode is so bare and naked a proufe that your selfe I thinke if any shame be in you dothe blushe thereat for very shame But goe to Though the epistles of Chrysostom can not helpe you yet perhaps the bishop of Rones dealing therein and the ende of the cause will helpe you For by these two waies more you promised to proue that Chrysostom made no Appeale Let vs then see what the bishop of Romes dealing herein was Iewell Neither doo the Bishop of Rome his owne wordes importe any Appeale but rather the 393 Contrary This is stoutely saied I trust you will proue it as well For 394 he vseth not his familiar wordes off bidding or coÌ„maunding but onely in gentle and frendly maner exhorteth them to appeare and that not before him selfe but onely before the Councell of sundry bisshoppes summoned specially for that purpose Let this proufe stande for good The Pope gaue them faire wordes and desired them to Appeare before a Synod Ergo his wordes do importe no Appeale but rather the contrary Yow knowe M. Iewell by the like argument A Prince writing gently at a time to stubborne rebelles and willing them to appere before his Councell not before him might be proued no Prince or Souuerain bicause in that case he doth not exercise his Authorite But as I saied let the proufe stande for good being in it selfe ouer weake and feble Forthe to the matter For thus Iulius writeth vnto the bisshoppes of the East Iewell Why where be you M. Iewell Haue you forgott your selfe You promised to tell vs of Chrysostomes Appeale and of the wordes of Innocentius to whome he appealed And do yowe tell vs nowe of Iulius and the bishopps of the East Yow knowe Iulius and these bishops were dead and buried more then a hundred yeares before this Appeale or complainte call it as you list of Chrysostome to Innocentius And will yowe proue that Chrysostome did not Appeale to Innocentius bicause Iulius spake faire to the rebellious Arrians of the
by the very wordes and tenour off Chrysostomes letter bâ— the legacy sent from him to Rome by the letters off his whole clergy and of fourty bishops beside to the Pope by the Synod holden of the Pope aboute that matter by his legates sent to Constantinople by the greate meanes foule and faire shewed vnto them to winne their consent by the second letters of Chrysostom to the Pope and last of all by the finall Sentence of Exâ—â—mmunication from the Pope not only to the bishops that had offended therein but also to the Emperour him selfe for bearinge them out that Chrysostome made a Iust and full Appeale to the Pope and that neither the bishop of Romes owne Confession neither hâ—s doinges doo importe any Imperfection or weakenesse on his side but rather the contrary And thus is appeareth M. Iewell hath yet concluded nothinge against Appeales Therefore he seketh yet other shiftes and saieth yet farder Iewell In dâ—de by waie of compromisse and agreement of the parties matters were sometimes brought to be hearde and ended by the bishopp of Rome as also by other bishoppes but not by any ordinary processe or courte of lawe And so it appeareth this matter betwene Athanasius and the Arrians was first brought vnto Iulius for that the Arrians willingâ—ly desired him for triall thereof to cal a Councell For thus Iulius him selfe writeth vnto the bishoppes of the East as it is before alâ—eaged If I had geuen aduise vnto your messengers Macarius and Hâ—â—ychâ—â—es that tâ—ey that had uâ—â—en vnto me might be called to a Councell and thâ—t incoâ—siâ—erâ—tion of our bretheâ—n which complaiâ—ed they suffieâ— wrong although neâ—tâ—er of tâ—em had desired the same yet had mine aâ—uise â—en voyde of 〈◊〉 But nowe seeing the same men wâ—om you toke to be graue and worthy of creâ—it haue made 〈◊〉 vnto me that I shoulde call you verely you shoulde not take it in ill parte Hereby it is plaine that Iulius toke vpon him to call those parties not by any such vniuersall Iurisdiction as M. Harding fansyeth but only by the consent and request of bothe parties If it had pleased M. Iewell to haue vprightly and indifferently considered the rest of this Epistle of Iulius recorded in the workes of Athanasius of the which he hath here picked out a morsell for his owne tothe he shoulde easely haue sene but if partialite and faction haue vtterly blinded him that this Citation and Summon of the bishopps of the East to Rome the Appearing of Athanasius there and the whole dealing of Iulius the Pope therein was not by consent of bothe parties or by the waie of Compromisse as M. Iewel fanâ—yeth but euen according to the lawe and by waie of Authorite It is euident as we â—aue before declared out of the tripartit history that thâ— bishopps of the East first accused Athanasius vnto Pope Iulius desyring his Consent to his depriuation and expulsion The Pope thereupon Magnum Athanasium euocauit * regulariter called forthe cited or summoned Athanasius the Great according to the Canons And commaunded also the bishoppes his aduerâ—aries to appeare at their answer Eusebius the ringleader and chiefe of them sent his legates to the Pope to haue the matter decided there though against his will as Nicephorus recordeth But he sone departing this life the other Arrian bishoppes woulde not appeare Iulius the Pope in the meane restored Athanasius and Paulus with the other banished bishopps tanquam omnium curam gerens propter propâ—iae sedis dignitatâ—m as one that had care of them all for the prerogâ—tiue of his owne See saieth the Ecclesiasticall history He sent with al letters to the Arrian bishops reprouing them for their iniuries committed against the Catholike bishoppes Athanasius and other as also that they had assembled a Councel at Antioche beside his aduise The bishops of the East exaspered herewithe and perceauing the Pope wholy bent to take their aduersaries parte wrote againe sharpe letters to the Pope off the which M. Iewell hath alleaged certaine pieces as Sadde Authorites against the Popes Iurisdiction To this their sharpe answer Iulius the Pope maketh replie in these letters out off the which the last wordes of M. Iewel are alleaged In the beginning he writeth with greate humilite and submission shewing them indede that they them selues had first moued him therein wherefore they had lesse cause to grudge if he were earnest in the matter But after all those so gentle and faire wordes which M. Iewell maketh so much of he writeth that al that was spoken only in respect of their quarelling and vniust complaintes For thus he saieth Let these be spoken to satisfie the quarelling and vniust complainâ—es of your men against vs. After this prosecuting the wholâ— matter off Athanasius and the other Catholike bishops by them expelled he declareth that bothe they and Athanasius had bene cited of him by his letters by vertu of the which Athanasius appeared but the other woulde not The Catholike and lerned bishops did the heretikes and Arrian bishops did not All which the ecclesiasticall history in like maner recordeth At the ende of the epistle the Pope expresselye telleth them their duty and what they ought to haue done if Athanasius and the other bishoppes had bene culpable and faulty in dede For thus he saieth If as you saie they had bene faulty you ought to haue done according to the Canon and not after this facyon Yowe ought to haue writen to all vs that so the right might haue bene tried of vs all Was there no subiection nowe trowe you M. Iewell dewe off the East bishoppes to the See of Rome Was there not a Canon or decree that had so appoynted that matters shoulde be remoued out of the East to Rome it selfe Let vs yet go farder in this same Epistle The Pope saieth farder to the bishops of the East Why woulde yowe not write vnto vs specially of the Citie of Alexandria Are you ignorant that this is the custome that first of all you should write vnto vs that from hence the right might be determined Therefore if you had had there any quarell against any bisshop you ought to haue referred it hither to our Church Now these men not putting vs to knowleadge when they haue done what them pleased require vs to approue their damnation which we haue not bene made preuy vnto These are not the decrees of Saint Paule The Fathers haue not so taught vs. But this is a puffing pride and a nouelty I beseche you harken to me gladly I write you these thinges for the Common quyet I signifie vnto you suche thinges as we haue receiued from the blessed Apostle Peter neither woulde haue writen to you these thinges whiche you knowe allready but that your doinges had troubled vs. I beseche you leaue these matters Thus farre Pope Iulius in those letters to the bishoppes of the East In these wordes it appeareth that he cited them that by
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
bretherne By this example of Christ our Sauiour the pope bothe then and now writing vnto all bishops calleth them Fratres Collegas Consacerdotes brethern felowe bishops felowe pristes The Metropolitane writing to a bishop of his prouince the bishop writing to a priest vseth the same title And all this according to the commaundement of Christ. He that is greatest amonge you shall be as the lest The meanest priest and the Pope him selfe in office of Priesthood are equall In Iurisdiction the one is subiect to the other Therefor of the Office they are called brethern felowe priestes felowe bishops and so forth Saint Augustine writing to S. Hierom a priest calleth him brother What then Be Bishoppes and Priestes equall in Iurisdiction and authoritye Celestinus writing to Cyrillus calleth hym brother and yet was Cyrillus his legat in the Ephesine Councell A thousand suche examples might be brought Loâ—ke in all Councelles in al the Epistles of Bishoppes to their Metropolitanes or to their priestes of theyr Dyoceses you shâ—ll finde them all called brethern And yet one is vnder the other and an order is to be kepte accordinge to the Canons You Master Iewell when you write to any prieste off Salisbery Dyocese where you beare youre selfe for a Bishoppe cal you not them brethern If you do not then write you more stately then true bishops doe or euer haue done if you do is not therefore the priest vnder his bishop I am ashamed to stande so longe vpon such balde peuish argumentes of M. Iewels But it is easy to be sene what store of good proufes he hath which vseth so ofte such a begarly shifte Iewell Certaine it is that 442 sundrie the bishops of Rome beganne very rathe to seke this preeminence euen with manifest forgerie and corruption of councels as is already proued but the bishops of other countries neuer yelded to them nor vnderstode these vaine titles Certaine it is that M. Iewell hath slaundred the bishops of Rome farre within his first .600 yeres euen of the primitiue Churche most impudently as it hath ben already proued Certaine it is that all other countries hath yelded to the See of Rome not vpon titles or termes but of true obedience as to Christes Vicaire in causes of weighty importaunce Iewell The bishops of the East writing vnto Iulius allege that the faithe that then was in Rome came first from them They were Arrians they lyed in so saying And M. Iewell hath encreased there lie by saying the faiethe that then was for no such wordes are in their epistle Iewell And that theâ—r Churches as Sozomenus writeth ought not to be accompted inâ—eâ—iour to tâ—e Churche of Rome and as Socrates further reporteth that thy ought not to be oâ—dâ—ed by the Romaâ—â— bishop Stapleton You doe the deuill good seruice M. Iewell You take part with the Arrian heretikes cursed and detestable blasphemers of the godhead of our Sauiour Iesus Christ. You forsake that lerned and holy Father Athanasius of Alexandria Paulus of Constantinople Marcellus of Ancyra Asclepas of Gaza Lucius of Adrianopolis that famous father Osius of Corduba and an infinit number of other Catholike bishops of Thracia Celosyria Phenicia Palestina which all fled to Rome were subiecte to the Pope acknowledged his supreme authorite quoniam as Sozomenus writeth propter Sedis dignitateÌ„ omnium ad ipsum cura pertinebat Bicause for the prerogatiue of his See the Charge of them all appertayned to him and they all were persecuted by the Arrians were thrust out of their bishopprickes all these you forsake vtterly and ioyne to those wicked and detestable Arrians who beside their blasphemous heresies expelled all good Catholike bishops and defyed the Pope for taking part and vpholding the Catholike bishops You haue an eye to the wicked doinges of heretikes you builde vpon the disobedience of the Donatistes who appealed from the Pope to the Emperour and make thereof an argument o passing impudency that the Emperour was aboue the Pope whereas yet the Emperour extremely offended with that barbarous fury of those Donatistes when they appealed to him cried out in a great rage O rabida furoris audacia sicut in causis gentilium fierit solet appellationem interposuerunt O desperat and furious rage They appeale to me like as Pagans and infidelles do To these barbarous Donatistes to these heathenish Appeales to these blasphemous Arrians M. Iewel casteth his eye their doinges he beholdeth them he liketh them he embraceth Their furious disobedience he taketh for a paterne of right But what did Iulius the Pope answer to that impudent and hereticall disobedience of theirs I wishe thee gentle Reader if thou be lerned to peruse the answer of Pope Iulius as it is reported of Athanasius him selfe in his seconde Apologie He answereth with faire wordes with great huÌ„blenesse lernedly mekely and with such and so farre yelding that M. Iewell hath gone about with certain of his sentences picked out of that epistle to proue by the Popes owne wordes that he had no authorite ouer the bishops of â—he East The wordes thou hast sene before alleaged by M. Iewell and by other wordes of that Epistle in that place answered Thither I referre thee gentle Reader for better consideration of his whole demeanour of the Arrian Bishops of the East with Pope Iulius Verely there thou shalt see that notwithstanding the proude disobedience of the Arrians whose part M. Iewell taketh that yet the See of Rome bothe by custome and by Canon or decree chalenged them of their duty which the Catholike bishops of the East Athanasius and his felowes gladly yelded to and acknowleadged I can saie no more herein M. Iewel but if you wil nedes claime by heretikes that you be taken for such Iewell Gennadius the bishop of Constantinople together with the Councel there thus writeth vnto the bishop of Rome Cuâ—et sanctitas tua Vniuersas custoâ—ias tuas â—ibique suâ—iectos Episâ—opos Let thy holynesse see vnto thine owne charge and vnto the bishops appointed vnto the. Gennadius speaketh not as M. Iewel maketh him to speake He is by M. Iewell vntruly translated Thus stande his wordes Let your holynesse see vnto all your charges and the bishops which are subiect vnto you The worde vniuersas all M. Iewell omitted and for subiectos subiect he readeth appointed to enduce a certain limitation of the bishop of Romes Iurisdiction Thus much we see of M. Iewelles iuggling by his false translation only but if it had pleased him to haue quoted the place and to haue tolde vs what Councell it was or when this Gennadius liued I doubt not but the very circunstance of the place would haue answered it selfe and the weakenesse of M. Iewelles proufes woulde the more haue appeared As for Gennadius for the space of the first 600. yeres there was but one of that name bisshop of CoÌ„stantinople soone after the time of the Chalcedon CouÌ„cell successour to Anatolius and predecessour to Acacius
vnto others and thus did others vnto him This is an 451. Vnfallible token that their authoriâ—e was equall and none of them had power and gouernement ouer his folowes If this be an infallible token it is bicause M. Iewell saieth so For truly if any other man had made such reasons all had ben but a Gheasse a Surmise a likelyhood a Coniecture Such are all D. Hardinges proofes to M. Iewell be they neuer so clere and manifest But nowe euery gheasse that he bringeth must be an vnfallible token For how saie you M. Iewell Be these letters of Conference an vnfallyble token of equalite And where finde you that letters of Conference and betwene whom You finde them in S. Gregory For him only you note in the Margin And you finde suche letters of him to the bishops of Constantinople Alexandria and Antiochia How then if S. Gregory him selfe which wrote such letters of Conference to the bishop of Constantinople dothe yet expressely saie the Churche of Constantinople to be subiect to the churche of Rome Shal not then M. Iewelles vnfallible tokeÌ„ proue an vnfallible Vntruthe Vnlesse to iustifie M. Iewelles wordes we must make S. Gregory coÌ„trary to him selfe and to saue his Vntruthe make S. Gregory a lyar Let vs then heare what S. Gregory saieth These are his wordes Nam de Constantinopolitana Ecclesia quod dicunt quis eam dubitet sedi Apostolicae esse subiectam For as touching thaâ— they tel vs of the Churche of Constantinople who doubteh but that she is subiect to the See Apostolike Which also our most godly Emperour and our Brother Eusebius bishop of that Cite do continually professe Yet if she or any other Churche haue any good thinge to be folowed I am ready to folowe my inferiours in good thinges whom I forbidde from vnlawfull thinges For he is vnwise which thinketh him selfe therefore to be chiefe that he may neglect to lerne the good that he seeth Thus farre holy S. Gregory In whom we see notwithstanding he wrote letters of conference to the bishop of Constantinople and calleth him here his brother yet he calleth him his inferiour and dissembleth not that his Churche is subiect vnto him And in the next epistle he writeth of the bishopp of Constantinople that being accused of a certaine crime the Iudgement was referred vnto him of the Emperour iuxta statutae Canonica According to the statutes of the Canons not by the mere will or commission of the Emperour Now if M. Iewell do maruaill how such letters of conference such titles of brethern should passe betwene S. Gregory and the other Patriaches and yet they notwithstanding be subiect vnto him S. Gregory wil tel him soone the cause hereof in these wordes Cum culpa non exit omnes secunduÌ„ rationeÌ„ humilitattis aequales sunt Where no faulte is committed all by the reason of humilite are aequall And in that sence S. Paule saieth VVilt thou not feare the higher power Do well And he will praise thee For he is the minister of God to doe the good But if thou do euil then feare him Thus S. Gregory was brother to al other bishops wrote familiarly and frendly vnto them vntell they offended Then he woulde vse and shewe his power ouer them euen ouer the bishop of Constantinople him sefe the chiefest of all the Patriarches after the Pope So he excommunicated Iohn of Constantinople so he iudge ouer Eusebius bishop of the same See and so he expressely professeth and putteth it out of doubte that the Church of Constantinople is subiect to the bishop of Rome And thus M. Iewelles vnfallible token is not founde to be so much as a bare gheasse But voide of al truthe and weight By such false sleightes and seely surmises M. Iewell maintaineth his schismaticall disobedience against Christes Vicaire and draweth other to the snare of his schisme Iewell And .452 therefore when Eulogius bishop off Alexandria had written thus vnto Gregory being then bishop of Rome Sâ—utiusfistis as ye commaunded Gregorie vtterly shunned and refused that kinde of writing for thus he answereth him I pray you haue awâ—y this worde of Commaunding from my hearing For I knowe bothe what I am and also what you are Touching your place you are my brethern touâ—hing maneâ—s are my Fathers Therefore I commaunded you not but only shewed I what â—hought good Stapleton Tis declareth the great humilite of holy S. Gregory This proueth true that which he saied before Cum culpa noâ—â—xâ—git omnes secundum rationeÌ„ humilitatis aequales sunt Where â—o faulte is committed all by the reason of humilite be equal And thus the saying of the Apostle is verefied Iusto â—on est lex posita The lawe is not made for the righteous All this is true that all bishops and Priestes are brethern the one commaundeth not the other when nothinge is amisse If I offende not the lawe the magistrat hath nought to doe with me He can not commaunde me But the Master may commaunde his seruaunt do he well or euill The Pope is not so primat ouer other bishops that he hath them at commaundement as seruauntes But if they breake the Canons he commaundeth them and forceth theÌ„ to their duity or els remoueth theÌ„ from their Authoryte So S. Gregory him selfe which shunned the worde of commaunding yet he putteh it out of doubte that the See of Constantinople who was not inferiour to the See of Alexandria was subiect to the See of Rome So Athanasius bishop of Alexandria being cited to the Churche of Rome appeared there as to his superiour So Cyrillus bishop also of Alexandria was legat to Pope Celestinus in the thirde Generall Councell of Ephesus Yet as S. Gregory would not commaunde Eulogius so neither Iulius commaundeth Athanasius nor Celestinus in the thirde General Councell of Ephesâ—s commaundeth Cyrillus Thus M. Iewell for lacke of matter and weight hunteth after termes and phrases to builde vp his schismaticall disobedience to our mother Churche the holy See of Rome Iewell Fiâ—ally 453. for that Michael Palaeologus The Emperour of the East partes in the Councell holden at Lyons aboute the yere of our Lordâ— .1442 after great intreatie made vnto him by the bishop of Rome hid acknowleadged the bishops of the East to be subiect vnto him after he returned home againe in to his Empire and was dead his Cleâ—gie vvoulde not suffer him to be buried Yet saieth M. Harding Al the bishops of Grecia Asia Syria Aegypte and to be short all the Orient read and exhibited their humble obedience to the See off Româ— M. Iewell is miserably forced for the maitenaunce off his schisne not only to falsefie couÌ„cels to take parte with the Arrians and withe Donatistes olde condemned heretikes of the primitiue Churche to gather gheasses and coniectures vpon titles and phrases to falsifye S. Basill to misalleage the decrees but nowe at the laste to suche miserable shiftes he is driuen the poore creature is forced to claime
godly Nectarius we haue Consecrated bishopp in the generall Councell withe Common agreement This was not then against their mindes as M. Iewell fableth and faineth Neither was all this done in the presence of Gratian as M. Iewel ignorantly bableth but as thoâ—e biâ—hops do reporte to Damasus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the presence of the most godly Emperour Theodosius But what is all this against the Pope off whose only Authorite the question is here not off other bishoppes Verely this whole Councell of Constantinople certified Damasus the Pope of this their doing and of other bishops whom they had at that time also consecrated and desired his consent thereunto Euen as those which coÌ„secrated Anatholius certified Pope Leo of the same and required his Confirmation And Gratian him selfe whom M. Iewel alleageth acknowleadgeth so muche the Authoritye of the Pope that for a shorte ending of all controuersies he enacted by a publike decree that all the worlde shoulde folowe that faith and Religion which had continewed from S. Peter the Apostle in the See of Rome and which Damasus then Pope held and professed And thus farre is M. Iewel aided by Gratian. Harding The ecclesiasticall rule as we reade in the tripatit storie commaundeth that no Councell be celebrated and kepte without the aduise and the Authorite of the Pope Iewell The .iii. Vntruthe Standing in wilfull falsyfying of the text Stapleton Had M. Iewell Loued the Truthe tendred the instruction of his Reader and bene of that Ciuilite and gentle demeanour as his outwarde behauiour pretendeth truly he woulde neuer thus haue dealed Thou shalt see gentle Reader M. Iewelles proufes in the text by the which he is moued to charge D. Harding not only with falsefying but also with willfull falsyfying He saieth Iewell Here H. Harding hath auouched two great Vntruthes The one in his translation in the english the other in the allegation of the storie Touching the first Cassiodorus in his latin translation writeth thus Canonesiubent extra RomannuÌ„ nhil decerni pontificeÌ„ Socrates in the greke out of which the latine was taken writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The englishe hereof iâ— this It is proâ—ided by the Canons that rules to binde the Churche be not made withâ—ut the consent of the bishop of Rome Let your traslation stande for good M. Iewell a while Let nihil decerni be truly englished that no rules be made to binde the Churche without the consent of the Pope Haue you not saied as muche for the Popes authorite as the translation of D. Harding saieth What difference is there in effect betwene the celebrating of a Councell and betwene making of Canons that binde the Churche whereas such Canons are made only in Councel Vnlesse you be such a Papiste that the Pope alone without a Councell may make Canons to binde the Churche If we had so largely translated the worde decerni off like you would haue crowed mightely But let vs now see the faultes which you finde in the translatioÌ„ vsed by D. Harding supposing he had translated these wordes which you alleage For the contrary shall anon appeare Iewell VVherein M. Harding hath purposely corrupted and falsified altogether both the greke and the latine not reporting one worde that hâ— found in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or decernere he englisheth to kepe or as he termeth it to celebrat a Councell Yet that is better transsated then did your frend WolfgraÌ„gus Musculus who turned the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesias consecrare to consecrat Churches Howbeit touching D. Hardinges translation if we take the whole sentence of the place we shall see his translation may stande for true and good The whole place is this Iulius rescripsit eis qui fuerant in Antiochia congregati culpaÌ„s eos primum de iniurijs literarum deinde cur se ad Synodum suam non vocassent canonibus nimirum iubentibus pieter Romanum nihil decerni Pontificem Iulius the Pope wrote backe to the bishops of the East assembled together in Antioche blaming them first of their iniurious letters theÌ„ bicause they called him not to their Councell Whereas the Canons do commaunde that nothinge be determined beside the bisshop of Romes sentence The story mentioneth that the Pope blamed the bishoppes of the East whiche called a Councell not making him preuy thereunto And what was the reason why the Pope so blamed them The story saieth Canonibus nimirum iubentibus c. Bicause the Canons do commaunde that nothinge be determined howe but in Concell without the aduise of the Pope And is not this as much in effect as to saie Without the aduise of the Pope no Councell can be summoned But we shall see anon that the very translatour of the Greke Epiphanius hathe translated in an other place this very Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concilia celebrare to kepe and celebrat Councells euen as D. Hardinge hathe englished it But nowe lett vs procede withe M. Iewells corrections Iewell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is praeter sententiam or as Cassiodorus turnetâ— it extra he englisheth without the Aduise and Authoâ—ite Stapleton Not Cassiodorus M. Iewell but Epiphanius turned that Greke It appeareth you trust not allwaies your owne eyes in these matters But to the purpose First for praeter and extâ—a you turne it your selfe M. Iewell in your owne translation without And why I beseche you may not D. Harding so turne it Is there such partialite in the kinde hart of M. Iewell that he maye translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without and D. Harding may not translate it so Then for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sententia whiche D. Harding turneth Aduise and Authorite M. Iewell turneth consent for that I remitt it to the Grammarians I am right â—ure that the dictionaries bothe greke and latine do confesse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greke and sententia in Latine dothe rather more ofteâ— and more properly betoken Aduâ—se and Authorite then Consent Let vs procede No he woulde not suffer no not him in whose quarell he thus fighteth to passe without a venwe â—or where he sawe â—im named 〈◊〉 â—â—e Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Latine Romanum Pontificem the Romain bishop he thought it beste to lâ—aue bothe the Creke and the Latine and to call him the Pope Stapleton See what heresy and malice is Did euer any man I will not saie lerned as a diuine but conuersant in common grammer so wrangle so trifle so quarel aboute nothinge I remembre at the last Marte of Franckforde the brethern of Wittenberge and Lipse had pointed Flaccus Illyricus ryding vpoÌ„ a gote and the Diuell drawing him in to hell with this posy aboute him in verses Certans de lana caprina Beholde a man that fighteth for gotes wolle This picture and posy may from Flaccus Illyricus be most rightly deriued to M. Iewell For I beseche you M.
obey neither Cyrillus the lerned bishop of AlexaÌ„dria nor Celestinus then Pope of Rome merito oportuit Theodosij Iunioris nutu tunc sceptra tenentis Orientalis Imperij primam in Epheso Synodum congregari c. It behoued very much that the first Synod of Ephesus should be assembled at the commaundement off Theodosius the Seconde then Emperour off the East And it foloweth that he directed his letters to the bishops and appoynted them a daye to mete together The like writeth Socrates But what of that The Emperour then was of best abilite to bestowe suche charges as in summoning bishops from all partes of the worlde are requisit But the question of the Popes Authorite standeth not so much in summoning as in ruling directing and confirming a Councel In this first Councell of Ephesus Celestinus the Pope was president as the Epistle of the whole Ephesine Councel professeth Cyrillus the bishop of Alexandria being his legat there and Nestorius the hereticall bishop of Constantinople was deposed by the Councell iuxta dilationem literis praefinitam sanctissimi reuerendissimi consacerdotis nostri Romanae praesulis Ecclesiae Caelestini according to the delaye and time appointed him by the letters of our most holy saieth the Councell and most reuereÌ„t felowe priest Caelestinus bishop of the Churche of Rome Of the which terme appointed by the Pope Cyrillus also maketh mencion in the letter of excommunication which he sent to Nestorius And the Pope him selfe Caelestinus in his letters to Cyrillus writeth thus Adiuncta tibi sedis nostrae authorite vicis nostra successione potestate vsus istam exacta cum seueritate exequeris sententiam vt nisi intra decem dies ab huius admonitionis die numeratos prauas suas predicationes scripta confessione anathematisauerit hanâ— se de Christi dei nostri generatione fidem retinere affirmauerit quaÌ„ Romana tuae sanctitatis vniuersalis regio predicat confâ—ssini sanctitas tua Ecclesiae illius prouideat vt sciat se quouâ—s modo a nostro esse corpore remouendum Taking vnto you the Authorite of our See and occupying our place and power you shall execut vpon Nestorius the hereticall Patriarche of Constantinople this sentence exactly and straightly that Vnlesse within tenne dayes reakoning from the daye that he shall be warned he doe anathematise and accurse by Confession in writing his wicked preaching and doctrine coÌ„fessing him selfe to haue the same faithe touching the Incarnation of Christ and our God which the Religion of Rome of your holynes and of the Vniuersall Churche dothe teache let your holynesse out of hande prouide for his Churche off Constantinople and let him knowe that he is vtterly to be cut of from our bodye Thus the Pope executed the finall sentence in the Councell ouer the Patriarche of Constantinople the whole Councell folowed the determination of the and Cyrillus the Patriarche of Alexandria was the Popes legat in that behalfe And that lerned Father Cyrillus thought the Authorite of the Pope herein so necessary that notwithstanding by his lerning he knewe Nestorius to holde an hereticall doctrine and was as he protesteth in letters to the Pope Paratus synodicis id literis manifestum reddere ready to proue it by letters of Conference as the maner then was amonge bishops yet he durst not to refraine from communicating with Nestorius or to condemne him therefore he wrote thus vnto Celestinus the Pope in the same letter Veruntamen nos ipsi ab illius communione cum fiducia non eximimus donec ista pietati tuae communicemus Quapropter quid videatur exprimere dignare an aliquando debeamus illi coÌ„municare aut in posteruÌ„ confidenter edicere quod talia sentieÌ„ti doceÌ„ti nemo nostruÌ„ CoÌ„municet Neuertheles we haue not bene so bolde as to withdrawe ourselues from his Communion vntell we did certifie your holynesse of these thinges Wherefore vouchesafe to signifie what is your pleasure whether we may at any time communicat with him or els boldely pronounce that from hence forthe none of vs doe communicat with him hauing such opinion and teaching such thinges Thus farre Cyrillus Againe whereas the bishops of the East and specially of Macedonia did seme to consent to the wicked heresy of Nestorius Cyrillus writeth also to the Pope that his pleasure also might be knowen to them how they ought to deale with Nestorius For thus he writeth immediatly after the wordes which went before Scopum vero integritatis tuae perspicuuÌ„ oportebit fieri per liter as etiaÌ„ religiogis simis qui per Macedoniam sunt episcopis simul omnibus per OrieÌ„tem The intent also of your meaning must be knowen in like maner by your letters to the most holy bishops of Macedonia and through ought the whole East Such was the Authorite of the Pope in that Ephesine Councelâ— and to Cyrillus the Head and President of that Councell vnder the Pope nothwithstanding the summoning made by the Emperour Neither did the Emperour Theodosius in that Councell take vpon him the approuing or determining any matter in the Councell but referreth the whole to the Canons and to the Councell For thus it appeareth in the Imperiall letters off Theodosius writen vnto Cyrillus where the Emperour saieth thus Sunt exemplaria a nostra Maiestate de praedicta sanctissima Synodo deo dilectis per vniuersas Metropoles Episcopis scripta vt hoc facto perturbatio quae ex controuersijs istis accidit secundum ecclesiasticos Canones dissoluatur quae indeceÌ„ter committuÌ„tur corrigantur sitque pietati erga deuÌ„ publicis rebus coÌ„moda firmi tudo nec aliquid quacuÌ„que in re ante sanctissimaÌ„ SynoduÌ„ futuraÌ„ illius communeÌ„ sententiaÌ„ a quoquaÌ„ separatim innouetur The copies of our letters writeÌ„ to the godly bishops from our Maiesty thorough out al prouinces are extaÌ„t touching this holy Synod holdeÌ„ at Ephesus that hereby both the trouble which by these CoÌ„trouersies hath risen may be ended and determined according to the ecclesiasticall Canons and such things as are done amisse may be corrected that so bothe God may duly be serued and the CoÌ„mon welth furdered nor any thing of any maÌ„ priuatly be altered or chauÌ„ged before the most holy couÌ„cel and the vniform senteÌ„ce and determinatioÌ„ that shal be made by the same By these it is euident that the Emperour intermedled not defining and determyning anye matter in the Councell or in approuing the decrees of the same And therefore the same holy Councell at what time one of the Emperours Nobilitie Iohn by name went aboute to bringe Iohn the Patriarche off Antioche with his adherents in to the Councell from whence for taking parte with Nestorius the heretike they were excluded the Councell woulde none of it not suffring the laye magistrat to intermedle therewith but tolde the same Iohn the Emperours highe Officer these wordes Non opus est Regi
vt fidem discat cum hanc sciat inque illa baptisatus sit The Emperour nedeth not to lerne his Faithe knowing it well enoughe already as in the whiche he hath bene baptised By whiche it appeareth that this Theodosius the seconde thoughe he summoned the bishoppes and appointed the place where they might conueniently be assembled yet he approued not nor confirmed the decrees off the Councell in lyke Authoritye as Caelâ—stinus the Bishoppe of Rome then did whose legate in that Councell Cyrillus that lerned Patriarche of Alexandria was and who in the same Councell was the whole President and chiefe doer as hath before bene proued and as the Grekes them selues Marcus of Ephesus and Bessarion of Nice in the eight generall Councell confessed And as Caelestinus by his Legat and Vicegerent Cirillus directed that Councell appointed the ten daies of delaye to Nestorius the Bishoppe off Constantinople and confirmed the decrees of the same so Sixtus successour to this Caelestinus in the See Apostolike confirmed and approued that Councell also of whome Cyrillus thus writeth Scripsit Consona Sanctae Synodo omnia illius gesta confirmauit ac nobiscum consentit He wrote agreably to the holy Synod and confirmed all the doinges thereof and consenteth with vs. Of such Confirming and approuing Councels the question nowe is not of only summoning bishops to a Councell Iewell And Marcianus the Councell off Chalcedon StapletoÌ„ Martianus summoned not that Councell by his owne Authorite only but by the authorite of Leo also Pope at that tyme as it shall anon appeare Iewell And Socrates in his Storie saieth thus Therefore I haue comprised the Emperours within my Storie for that sythence they beganne to be Christened the state of the Church dependeth of them and the greatest Councelles haue ben kepte and be still kept by their Aduise StapletoÌ„ Who doubteth but that the state of the Church depended much then and doth also now of good Emperours And that generall Councelles are kept by their Aduise But what is this to the purpose The Emperours helpe then dothe no more exclude the Popes Authorite at that time then the late helpe and Aduise of all Christened Catholike Princes namely of the most Catholike Emperours Charles the fifte and Ferdinandus his brother in and aboute the late generall Councell of Trent dothe exclude the Popes Authorite at this tyme. But touching the state of the Churche dependinge of the Emperours as Socrates writeth Iohn Caluin him selfe will tell you M. Iewell that the same taketh not awaye the ecclesiasticall Iurisdictâ—on of the Churche For he speaking of the Ecclesiasticall Authorite to binde and to lose sinners saieth thus Whereas many thinke that those thinges endured but for a tyme when the Magistrats were yet straungers from the profession of our Religion they are deceiued in this that they considre not how great difference and what maner of vnlikenesse there is of the Ecclesiasticall and Ciuill power And a litle after in the next paragraphe he saieth When Emperours and Magistrats began to professe Christ the spirituall Iurisdiction was not by and by abolished but only so ordered that it should diminish nothing of the Ciuill Iurisdiction or be confounded with it It semeth here by Caluins iudgement that the state of the Church depended not so of Emperours after they were Christened that the Ecclesiasticall Iurisdiction was thereby either abolished or confounded Iewell And the bishops in the Councell of Constantinople witnesse that they were summoned to the Romaine Councell by Damasus the B. of Rome But they adde withall By warrant of the Emperours letters Not by any his owne Authorite Stapleton These last wordes not by any his owne Authorite are auouched of M. Iewell only of his owne Authorite beside the minde and true reporte of his Author which he hath quoted in the Margin The whole wordes of Theodoret or rather of the bisshops in the Concel of CoÌ„staÌ„tinople meÌ„cioned in Theodoret whereof M. Iewell hath snatched a piece and in that piece hath saied more to theÌ„ was in his author are these Whereas you saie those bishops to Damasus the Pope declaring your brotherly loue toward vs assembling a councel in Rome by the pleasure of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue also summoned vs as your proper membres by the letters of the most godly Emperour to the entent that whereas before we only haue abiden the smarte of the persecution vnder Valens the Arrian nowe in the godly Consent of th Emperours Thedosius the first and Gratian you might not raingne or reioyst without vs but according to the saying of the apostle we might raigne and reioyse with you we desired verely if it had bene possible all of vs at ones to haue lefte our Churches and to gratifie this profitable requeste For who will geue vs winges like pigeons as the Prophet speaketh that we might flie and rest with you But seing by these meanes our Churches should be lefte naked matters being but newely sett in order and bicause the thinge semed to many impossible for we had assembled our selues but lately at CoÌ„stantinople by the late letters of your honour sent after the Councell holden in Aquileia to the most godly Emperour Theodosius c. For these and many other causes which staied our coming we haue done yet that was next to be done bothe for the effect of this purpose and for declaration off your loue toward vs. That is we haue sent our most Reuerent and holy brethers and felowe priestes Cyriacus Eusebius and Priscanus bishops by whom you maye knowe our mind and accorde in al thinges After this they make a profession of their faith in those letters they declare what was decreed and determined in the Councell holden at Constantinople they signifie of Nectarius ordered bishop off Constantinople off Flauianus made bishop of Antioche in Syria off Cyrillus made bishop in Hierualem and such like matters After all which they desire the assent of Damasus thereto Nowe touching this present matter the bishops here do witnesse that to that Councell off Rome the Pope called them by the letters of the Emperour not as a warrant they haue no such worde but rather as a meanes For they witnesse he called them as his proper membres in like maner truly as the bishops of the great General Councell in Chalcedon in their letters to Leo the Pope do agnise that he was ouer them as the Head ouer the Membres by his legates whereby it appeareth he called them by his own Authorite as he being their Head and they his membres Therefore also they excused so diligently the cause of their not coming to the Councell therefore they sent him a profession of their faithe and certified him of all other particular thinges done in that Councell vnto the whiche by his owne letters they confesse also they had bene lately before summoned The sending forthe of the Emperours letters to summon them proueth no more M.
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
the Churche All this longe talke is driuen but to a gheasse This semeth to be the Canon saieth M. Iewell But how litle it semeth or can seme to be so it hath already sufficieÌ„tly bene declared And therefore M. Iewell perceauing very wel that all which hether to hath bene saied proueth nothinge spetting in his handes and taking better holdefast goeth to the matter yet ones againe and laboureth it more So depely did this auncient Canon mentioned by the ecclesiasticall history lye at his harte That no Councelles ought to be helde without the Authorite of the bishop of Rome Therefore he cometh in with a rerewarde and reneweth the battaille with these wordes Iewell And therefore Leo Bishop of Rome testifieth his consent to the Councell of Chalcedon with these wordes Your brotherhood knoweth that I haue embraced with my whole harte the determinatioÌ„ of that holy couÌ„cel And likewise vnto the Emperour Martianus he writeth thus Constitutionious Synodalibus libens adieci sententiam meam vnto these constitutions of the Councell I haue gladly geuen my assent Stapleton It was more then an assent M. Iewell You haue not truly translated the wordes Thus Leo saieth Vnto the constitutions of the Councell which haue pleased me bothe for the confirmation of the Catholike faithe and for the condemnation of the heretikes I haue added my verdit And this verdit or sentence was not a bare consent but a Confirmation of the Councell For so he writeth expressely in his letters sent at the same time and aboute the same matter to Pulcheria the Emperesse saying Whereas the most godly Emperour hath willed me to direct my letters to the bishops present at the Councell of Chalcedon quibus quâ—e illic de fidei sunt regula definita firmarem by the which I should confirme such thinges as haue bene there defined touching the Rule of faithe I haue gladly fulfilled his request And he addeth the reason immediatly Ne fallax cuiusquam simulatio sententiam meam haberi vellet incertam To thintent that no man by any deceitfull dissembling may take my sentence or verdit herein vncertaine Thus though the whole Councell had before most certainely confirmed the Catholike doctrine against the heretike Eutiches yet the cofirmation of the bishop of Rome in expresse letters was required and that to thende no man might any more dissemble or wrangle as though the See Apostolike had not plainly vttered her minde therein Yet saieth M. Iewell Iewell The ende hereof was not to shewe his Soueraine powers aboue all others but that the decrees so ratified by him and others might be had in more estimation Stapleton Why saie you M. Iewell by him and others No mans ratification or Confirmation was required but the Popes And that was expressely required though his legates were present at the Councell and hath subscribed Iudged and determined in his name Why adde you then and others The place which you alleage for this purpose speaketh only of the Bishopp of Rome and not of Others For thus you folowe the matter Iewell So Leo him selfe writeth Your highnes thinketh this euill wiâ—l the rather be suppressed iff it be declared throughout all Churches the deciâ—es of the hâ—ly Councell be well liked of the Apostolike See Stapleton Here is a ratification of the Apostolike See but not off Others And therfore this in dede doth shew a Souerain power of the See Apostolike aboue all other Els the whole Councel hauing nowe determined the matter the sixe hundred and thirty bishops hauing subscribed the Popes legâ—tes also present in that Councell hauing defined and Iudged with the rest what neded there now a Solemne Ratification by the Popes owne letters to Confirme the Councel but in dede a Soueraine power of the See Apostolike aboue all other particular Bishoppes Therefore the Emperour was persuaded that the heresy would the rather be suppressed if all the Churches of Christendom might vnderstande that the determination of the Councel had bene allowed ratified and Confirmed by the expresse letters of the See Apostolike Therefore Rome especially is called bothe of the Grecians and of the Latines Sedes Apostolica The Apostolike See As where especially the Apostolike prerogatiue hath succeded Therefore also the Africane bishops hauing discussed the heresy of Pelagius and Caelestinus sent their definition therein to the See Apostolike to be confirmed So was the Nicene Councel confirmed of Siluester and the Councel of Constantinople of Damasus the Councel of Ephesus of Caelestinus as it is in the text off D. Harding noted To the which Authorites M. Iewel neuer cometh nere by a great way but rangeth about other matters not replying to D. Harding as the title of his booke protesteth but apposing of his own obiections such as hâ—m liketh And therefore he falleth againe to opposinge and saieth Iewell But that the whole ratification of Councellâ— depended not only of the bishop of Rome but also of others no lesse theâ— of him it is easy to be proued Being a matter so easy I trust you will proue it substantially Let vs see Iewell The bisâ—op in the Romaine Counâ—ell in the time of Damasus condemned the Councell of the Arians hâ—lden at Ariminum for that neitheir the Bishop of Rome whose minde should hâ—ue bene knowen before all others nor Vincentius nor any of the rest had agreed vnto it StapletoÌ„ There is no place passeth M. Iewelles handes without a venewe when he alleageth Authorites against the Bishopp off Rome For as before he turned Consent for Confirmation or Authorite and shifted in Others with the Bishop of Rome more then his allegation tolde him so here the greatest and â—hiefe parte of the sentence he hath quite altered wherein thâ— bishop of Romes Authorite did most euideÌ„tly appeare For these wordes whose minde shoulde haue bene knowen before all others whereby Master Iewell woulde linke the consent of others with the popes minde as though bothe were of lyke and aequall authoritye those wordes I saie are falsified and wrested from the true originall bothe of the Greke and of the Latine The greke bothe of Sozomenus whom M. Iewell alleageth and of Theodoretus is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latine translation of that place readeth thus Cuius ante omnia decebat eos expectare decretum Whose decree they ought to haue taryed for before all thinges These be the wordes of the letters recorded bothe by Sozomenus and by Theodoretus These wordes declare that the Councell of Aâ—iminum was condemned not so muche bicause Vincentius and the other were absent as bicause they had not looked for the Bishoppe of Romes decree and that before all thinges before they had concluded any thinge This was the cause why the Councell of Ariminum was condemned This lacke of the Popes decree to confirme their doinges though they were in that Councell foure hundred bishops as Nicephorus recordeth vtterly disanulled that Councell made it voide and of no force And thus farre is M.
to proue that the Emperour restored Athanasius and not the Pope it shall appeare he deceiueth and abuseth the vnlerned Reader shamefully in the whole matter For Athanasius as he was diuers times driuen from his bishopricke so was he by diuerse meanes restored First he was banished by Constantin the great beinge falsely accused off the Arrians and was by the decree of the same Constantin in his deathe bedde restored to his bishopricke againe The seconde cause off his banishement was thus The Arrian bishopps off the East accused Athanasius to Iulius the Pope of Rome Iulius cited Athanasius And he vpon the Citation appeared The Arrians in the meane while placed an Arrian bishop in his roome And calling a Conuenticle at Antioche depriued Athanasius and diuers other Catholike Bishops After which depriuation they sent to Pope Iulius to haue him Confirme their doinges Iulius the Pope examining the matter and finding Athanasius Paulus and the other bishops innocent restored them all to their bishoprickes againe by his letters Being thus restored first Paulus of Constantinople was banished againe by the Arrian Emperour Constantius Soone after also the Arrians peeking a newe quarell to Athanasius and accusinge him to Constantius the Arrian Emperour about the Distribution of certain corne in in Alexandria Athanasius fearing the Emperours displeasure flede of his owne accorde And with Paulus the bishop of constantinople came to Constans the Catholike Emperour of the Weste and brother to Constantius the Arrian Emperour in the East By whose letters to his brother they were at that time restored and brought in fauour againe withe the Emperour Constantius by whose displeasure they had bene before banished And thus Athanasius was restored three soundry times vpon three soundre occasyons First of the Emperour him felfe which had vpon misse information banished him Secondarely being accused to the Pope and by pretense of a Synod deposed was of the Pope by a superiour order restored Thirdly fleing vpon displeasure of the prince was by getting againe his princes fauour restored Thus if it had liked M. Iewell to deale vprightly if it had pleased him rather to instruct his Reader then to deceiue him if he had loued the truth and not sought escapes against the truthe he would haue opened the matter as it lyeth in the story and not blase out one truthe to conceale an other truthe For nowe you see gentle Readers that as Athanasius being banished twise by displeasure of the Emperours was by the Emperours restored so being also depriued of bishops he was by the chifest bishop of Christes Churche the Bishop of Rome in like maner restored And thus bothe are true in diuers cases One truthe must not ouerthrowe an other Nowe that it maye more particularly appeare what a deale of errour and Vntruthe M. Iewel carieth a longe before him by the violence and force of his talke in this matter let vs consider his owne wordes After he had with many idle wordes proued that the Emperour restored Athanasius which you see being true dothe nothinge empaire the other truthe that the Pope also restored him he alleageth Theodoretus for to amplifie the matter more and saieth Iewell And Theodoretus touching the same writeth thus Procerum Senatorumque coniuges c. The lordes and Counsellers wiues besought their husbandes to intreat the Emperours Maiesty that he woulde restore Athanasius to his sâ—oâ—ke and saied further onlesse they woulde so doe they woulde forsake them and goe to him It is a worlde to see the Impudencye of M. Iewell It semeth he neuer cared what lerned men iudged of his doinges but that he hath laboured only to heape vp Authorites without discretion This place of Theodoretus is not of Athanasius but of Liberius the bishop of Rome whom the Arrian Emperour Constantius had banished for mayntayning the Catholike religion And those Lordes and Councellers wiues were the Matrones of Rome requesting their husbandes to saie to the Emperour for the returne of their bishop Liberius the Pope of Rome not of Athanasius the bishop of Alexandria The lerned do knowe this well And M. Iewell him selfe can not be ignorant thereof The story may be reade bothe in Theodoretus as M. Iewell hath noted it and in the tripartite history of Cassidorus Now M. Iewel not only applieth this to Athanasius which yet neither can by any meanes truly be done but also putteth in the text of Theodoretus the very name of Athanasius in stede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pastour Liberius Thus he alleageth he careth not what nor howe to make a shewe of lerning If foloweth in him Iewell So likewise the bishops that the Arrians had deposed with Flauianus were restored againe by the Emperour and not by the Pope Here is an other grosse errour of M. Iewell They were no ArriaÌ„s but Eutichians which deposed Flauianus and of whom Leo writeth Trust not your note bookes to much M. Iewell Take some paynes to looke to the Originalles Touching the matter howe proue you they were restored by the Emperour and not by the Pope You saie Iewell For Pope Leo him selfe writeth thus vnto the Emperesse Pulcheria Your Maiestie haue restored hâ—me againe the Câ—tholike bishops which by wronâ—efull sentence were thrust from their Churches Stapleton This proueth in dede that the Emperouâ—â— restored them But this proueth not that the Pope restored them not Will you neuer leaue M. Iewell to disproue one truthe by an other truthe Vnder Theodosius the second the Eutychians bearing rule had expelled many Catholike bishops Martianus a good Catholike Emperour succeding to this Theodosius remoued the heretikes and restored the Catholikes For this he is praised of Leo the Pope Dothe this dyminish the Popes Authorite No more truly M. Iewell then the late doinges of Quene Marye in restoring the Catholike emprisoined bishops to their roomes and bishoprickes did make against the Supremacie of the Pope But that Pope Leo bare a stroke in this matter more then the Emperour it appeareth well in the very same epistle of Leo which your selfe alleage M. Iewell Thus Leo writeth in the same Epistle Quosdam saene Episcopos c. VVe vnderstande by the relation of our legates and of our brother and felowebishop Anatholius of whom you haue vouchesafed to make a good reporte that certain of those bishops which haue geuen their consent to the wiched dedes of the Eytychians do require a Reconciliation and do desire the communion of Catholikes VVhose desires we minde so farre to accomplishe that such as are amended and by their owne subscriptions do condemne their wicked attempâ—â— be admitted in to fauour the charge thereof beinge committed to our legates and to the foresaid bishop Anatholius Thus we see as the Emperour restored the Catholikes so the Pope reconciled the schismatikes And as the Emperour by his secular powre restored the bishops to their liuelyhood so the Pope by his spirituall iurisdiction restored the penitent offenders to the
to the Churche of Alexandria But the Churche of Alexandria by Theophilus the bishop thereof hauing wrongefully deposed Chrysostom bishop of Constantinople and being therefore iustly excommunicated of the See Apostolike the good bisshoppes of Aphrica thought good to write not to the Churche of AlexaÌ„dria which was iustly excommunicated but ad sanctum Papam Innocentium to the holy Pope Innocentius who had excommunicated them that they might be Reconciled This expresseth clerely howe necessary it was for the Church of Alexandria to be reconciled to the See Apostolike And thus farre M. Iewelles owne alleagation hath helped our matter Iewell So Liberatus saieth Petrus Moggus was reconciled vnto Asatius not as vnto his superiour but as vnto his brother This Petrus Moggus was an heretike excommunicated of the See Apostolike and of Acacius also whome M. Iewell calleth Asatius but after was reconciled vnto him WherevpoÌ„ they were bothe of Felix the bishop of Rome excommunicated The conspyring of heretikes can be no president against the Reconciliations of Catholikes Who listeth to see the whole tragedy of this Petrus Moggus whiche accursed the Chalcedon Councell and of this Acacius consenting vnto him by an edicte of Pacification made by Zenon the Emperour against the See Apostolike and the ende thereof let him peruse Liberatus sett forthe in the seconde tome of the Councelles The primacy of the bishop of Rome ouer the other patriarches appeareth therein most euidently As by Appeales by Reconciliations by ExcoÌ„munications and such like Practise In this sense writeth Hormisda bisshop of Rome vnto Epiphanius the bisshop of Constantinople Seing we haue one frendsship in CoÌ„munion and in faithe let vs therfore take like study and like care Yea. But what foloweth M. Iewell It foloweth immediatly To thentent that as we do now both equally reioyse in our Lorde that the Churche of Constantinople is vnited to the Apostolike See so also we may as you doe charitably moue me prouide for the Reconciliation of other Churches also For vnder Iohn the predecessour of this Epiphanius the Churche of Constantinople was reconciled from the schisme that Acacius before had made to the See Apostolike Being thus reconciled they wrote as felowes and equalles For vnlesse bishopps had offended either against the Canons or against the Catholike faithe the Bishop of Rome vsed no Superiorite ouer them Thus M. Iewell by titles and phrases woulde disproue that whiche the clere and open practise of the Churche euidently proueth That whiche M. Iewell alleageth oute of Socrates for an example of Reconciliation was 519 no Reconciliation at all They were or at lest pretended to be Catholikes which went to Pope Liberius They went for a redresse and ease of their great aduersites and miseries which they sustained by the Arrians They sued also at that time to the Empeâ—our of the West Valentinianus the first All this was not for a Reconciliation but for the establyshing of the Catholike faith against the Arrians and to haue some redresse of the disorders in their Churches Iewell An other like example of Reconciliâ—tion we haue made by one Arsenius the bisshop of Hâ—psilitae to Athanasius the B. of Alexandria This Submission or Reconciliation was made vnto Athanasius yet was not Athanasius the bisshop of Rome This Reconciliation that Arsenius the bishopp of Hipsilitae made to Athanasius was not as to his equall but as to his own primate and Metropolitane For so in the very sentence alleaged by M. Iewell it foloweth Neque citra tuam Metropolitani Episcopi sententiam vllum de episcopis aut alio dogmate coÌ„muâ—i ecclesiastico decretum aedituros We promise also that without your Authorite being the Metropolitane bishop we will make no decree either concerning bishops or any other pointe of common and ecclesiasticall doctrine This Submission therefore or Reconciliation made to Athanasius though it were not made to thâ— bishopp of Rome yet it was made to the Metropolitane and superiour not to a felowe or equall And thus the maner of Reconciliation of Churches was done not betwene frendes and felowes as M. Iewell fansieth but with humble submission and knowleadge of a Supremacie ouer the party reconciled Finally thus Reconciliations being made to the Bishop of Rome of Patriarches and Metropolitanes them selues as of Alexander the Patriarche of Antioche and of Atticus the Patriarche of Constantinople bothe to Innocentius the B. of Rome also of the bishoppes of the East to Leo the B. of Rome as before hath bene declared is a sufficient token of primacy and Supremacy in the Churche of Rome ouer all other Churches Patriarches and Metropolitanes Harding Thus hauing declared the Supreme Authorite and primacy of the Pope by the Common practise of the Churche I neede not to shewe further howe in all questions doubtes and controuersies touching Faithe and Religion the See of Rome hathe allwaies bene consulted Iewell The 116. Vntruthe For many greate questioÌ„s were neuer remoued to Rome What were those great questions that were neuer remoued to Rome M. Iewell nameth in his text not one question greate or small And shall it be true bicause M. Iewell saieth it onely He hath bene taken in Vntruthes to often to require now such credit It had bene an easy matter amonge many to name one Nowe no instance or exception beinge made the vniuersall remaineth true For to proue an vniuersall it is impossible But if it like M. Iewell to stande by this Vntruthe he maye take his penne and turne to the 91. and the 93. epistles in S. Augustins workes and score it there also vpon Innocentius the first who in his epistle answering to the Fathers of the Councell of Carthage who had required him vt statutis eorum mediocritatis etiam Apostolicae sedis adhibeatur Authoritas that to their decrees and Canons the Authorite of the Apostolike See might be added saieth no lesse then D. Harding in his text saied For these are his wordes Patrum instituta sacerdotali custodientes officio non censetis esse calcanda quod illi non humana sed diuina decreuâ—re sententia vt quicquid de disiunctis remotisque prâ—uincijs ageretur non prius ducerent finiendum nisi ad huius Sedis notitiam peruenireâ— vbi tota huius Authoritate iusta quae fuerit pronunciatio firmaretur You obseruing the decrees of the Fathers according to the duty of priesthoode do shewe that they are not to be trode vnder foote whereas they not by the senteÌ„ce of maÌ„ but of God him selfe haue thought good that what soeuer should be in debate concerning suche prouinces as are farre distant it shoulde not be determined before the matter were brought to the knowleadge of this See where by the whole Authorire of the same the right and iuste Sentence might be confirmed In these wordes Innocentius affirmeth that whatsoeuer was in debate or controuersy in farre distant prouinces shoulde be referred to the See of Rome and there shoulde take
his finall sentence Also that the Fathers had so decreed And last of all that the same decree of the Fathers proceded not of the Sentence of man but of God him selfe Againe the same Innocentius answering to the Fathers of the Milleuitane Councell in Afrike also requiring in like maner a Confiâ—mation of their doinges in that Councell hathe these wordes Quid etiam Actiâ—ne firmastis nisi scientes quòd per omnes prouâ—ncias de Apostoliâ—o sente petentibus responsa semper emanâ—nt Praesertim quoties fidei ratio ventilatur arbitror omnes fratres coâ—pisâ—opos nâ—stros non nisi ad Petrum id est sui nâ—minis honoris Authorem refâ—rre debere velut nunc retulit vestra dilectio quod per totum mundum possit omnibus ecclâ—sijs in communâ— prodâ—sse Anâ— what haue you declared in this your doinge but that yowe knowe that thourough oute all prouinces answers and Solutions doe continually flowe to all that seke for it at the Apostolicall fountaine Especially as often as anye matter of the faithe is called in doubte I thinke all oure brethern and felowe bishopps ought to referre it to none but to Peter the Author of their name and honour you haue nowe referred that which might be behoful to all Churches in common through out the whole worlde Here Innocentius auoucheth no lesse to the Fathers of the Aphricane Councels then D. Harding did to his Reader If the impudency therefore of M. Iewell wil serue him to abyde by this Vntruthe let him score it vp also as I saied vpon Innocentius Nowe if M. Iewel or any other man for him will take this saying of Innocentius being a Pope him selfe to be an vntrue saying and spoken only of Ambition to exalte his owne See and Authorite it might suffise to call only to remembraunce that this is the same Innocentius to whom that excellently lerned and most holy Father Chrysostome Patriarche of CoÌ„stantinople Appealed being wrongfully depriued of his Bisshoprike by the Synod of more then thirty bisshoppes who thereupon excommunicated Theophilus the Patriarche of Alexandria which had done that iniury To whom Alexander that holy and wise Patriarche of Antioche was Reconciled from the bonde of excommunication which he incurred by the wrongeful deposition of Chrysostom To whom also Atticus the second successour after Chrysostom in the Patriarkeship of Constantinople was in like maner Reconciled To whom the Bishoppes of Afrike thought good to write aboute the Reconciliation of the Church of Alexandria to the See of Rome Last of all to whom the lerned Fathers of the CouÌ„celles of Carthage and of Milleuitum amonge whom S. Augustin was one referred the Actes of their Councels to be Confirmed this I saie might suffise to any indifferent Reader to remembre and so to consider that the Authorite of this Innocentius so euidently practised ouer the Chiefe patriarches of the East and so expressely confessed of the Aphâ—icane Fathers proceded of no vaine ambition but of right and Order such as was dewe to the Apostolike See of Rome But yet iff all this suffise not to Iustifie this saying of Innocentius which M. Iewel hath noted for an Vntruthe let S. Augustin be an Vmper betwene vs and let him pronounce howe he liked those letters of Innocentius the Pope wherein he vttered suche wordes so preiudiciall for the Authorite of the See of Rome S. Augustin writing to Paulinus of the Pelagian heresy whiche in those two Councelles off Carthage and of Milleuitum was condemned speaketh of the letters of those two Councelles sent to the See Apostolike thus Missae sunt de hac re ex duobus CoÌ„cilijs CarthagineÌ„si Milleuitanâ— relationes ad ApostolicaÌ„ SedeÌ„ RelatioÌ„s of this matter were sent from the two Councelles of Carthage and of Milleuitum to the See Apostolike Those are the letters vnto the whiche Innocentius made answer and in the whiche Answer the wordes aboue alleaged of Innocentius are writen Of those answers S. Augustin a litle after saieth thus Ad omnia nobis ille rescripsit eodem modo quo faserat atque oportebat Apostolicae Sedis Antistitem To all those matters he Innocentius wrote backe vnto vs euen as it was right and as it behoued the Bishop of the Apostolike See This loe is the Iudgement of S. Augustin touching the Answer that InnoceÌ„tius made to the two Councelles of Carthage and Milleuitum In whiche answers seing the wordes aboue alleaged are comprised that all doubtes ought to be referred to the See of Peter and all Solutions be sought from that Apostolike fountaine we haue the clere iudgement of S. Augustin that Innocentius in so saying spake no otherwise then it was right and then it becomed the Bishop of the Apostolike See Other bishops so to haue spoken it had ben in dede neither right nor conuenient This therefore being so clerely affirmed of Innocentius a Pope of such Authorite well nere twelue hundred yeres paste in two sundry epistles and by the Iudgement of lerned S. Augustin approued and commended M. Iewell cometh nowe to late to comptroll it and to scoâ—e it vp for an Vntruth For conferre the wordes of Innocentius and of D. Harding together Gentle Reader and thou shalt see they are all one bothe in effect and in very termes But that the one wrote in Latin the other in English Such be the Vntruthes that the plaine and vpright dealing of M. Iewell hath scored vpon D. Harding The sayinges and decrees of the Ancient Fathers Yea such a decree quod non humana sed diuina decreuere sententia as the Fathers haue decred not by the sentence of man but of God saieth Innocentius If M. Iewell had read thus muche in S. Augustins epistles then was he ouerperte and proude to note the doctrine of such Authorite for Vntruth He specially who offreth to yelde and Subscribe to any One sentence of any One doctour If he had not before read so much but tooke this saying of D. Harding to be as he thought a papysticall saying and voide of all good Authorite then let him lerne by this that he knoweth not all thinges and as he was grossely ouersene in this so let him not be ashamed to confesse his ignorance in the rest Our Lorde of his mercy sende him humilite By true humilite he will soone forsake his heresy Nowe somewhat to touche that which M. Iewell prosecuteth here in his text the examples of Marcellinus Dulcitius Bonifacius Euodius and others which sent their questions to S. Augustine and desired his Counsell were questions Moued not Remoued that is they were for instruction and Counsell not for finall decision and determination Such Remouing of questions to be decided is here spoken off not all kinde of doubtes and questions Neither is this vniuersall so precisely auouched as that you should require of vs to declare it in euery particular but being true for the most parte or the most principal maters it declareth a Primacy in the See of Rome But saieth
reprouing the CouÌ„cell of Chalcedon Pope Gregory coÌ„maunded the foure generall Councelles to be obserued and reuerenced like as the foure Euangelistes And thinketh nowe M. Iewell to bringe vs Popes that doe disallowe it Yea euen of these very Popes alleaged Leo and Gelasius Truly though nothinge be to harde to one that muste defende Vntruthe yet this I trowe will be very harde for M. Iewell so muche as coulourably to proue Howbeit let vs beholde howe impudently he faceth and auoucheth out the matter He saieth Iewell Pope Gelasius saieth The Apostolike See of Rome in parte allowed it not For that thinges were there borne out by inordinat presumption For these wordes of Gelasius you haue noted in the Margin the Actes of the Councell of Tarraconense Nowe that Councell was holdeÌ„ before Gelasius was Pope vnder Felix the thirde And in the whole Actes of that Councell there is no worde or halfe worde of the Chalcedon Councell All this therefore is but a pregnant Vntruthe The wordes of Gelasius that you do meane are amonge the decrees of Gelasius Your Notary deceiued you that tolde you it was in Conc. Tarracon Such care you haue what you write and what you teache the people that readeth your bookes Had you sene M. Iewell the whole place of Gelasius you woulde haue bene ashamed to haue alleaged them as you haue done and to haue taken parte againe withe the Eutychian herelikes For this was the case In the Councell of Chalcedon the Eutychian heretikes were condemned At the ende of that Councell also not by the consent of the whole bishops nor of the thirde parte of the bishops as it hath bene before declared and against the expresse contradiction of the Popes legates the bishopp of Constantinople by certaine of the Councell was made in dignitie next to the bishop of Rome and preferred before the Patriarches of Alexandria and of Antioche contrary to the expresse decrees of the Nicene Councell whiche the Pope by his legats defended This priuilege of the bishop of Constantinople the Councell in their letters to Pope Leo desired most humbly the Pope to confirme as it maye be sene in the letters of the Councell regestred amonge the Actes off the Councell of Chalcedon Yet Leo the Pope in his rescript to the Councelles letters confirming all other matters touching the Catholike faithe would in no wise coÌ„firme or allowe the priuilege of Constantinople This priuilege notwitstanding being as Liberatus writeth by the Emperours fauour boreâ— out after a sorte the Churche of Constantinople fell shortly after to the Eutychian heresye vnder Acacius their bishop who therefore with Petrus Moggus Bisshop of Alexandria were of Pope Felix predecessor to this Gelasius excommunicated The vpholders of this Acacius founde faulte with Gelasius the successour off Felix for the excommunicating of Acacius and alleaged that Acacius being an Eutychian ought not to be condemned for that opinion by vertu of the Councell of Calcedon seing that the same CouÌ„cell was not in all pointes allowed of the See Apostolike it selfe This obiection of those vpholders of Acacius the Eutychian M. Iewell hath picked out of Gelasius to proue as yow see that this Pope allowed not that Generall Councell off Chalcedon But Gelasius him selfe as he was an eloquent and lerned Pope so he answered these vpholders of Acacius the Eutychian at that time lernedly and eloquently And the same answer may serue M. Iewell taking also their parte The beginning of the place is some what abrupte and imperfect Yet the wordes do euidentlye geue to vnderstande that all thinges touching the Catholike faithe done and concluded in that Councel à tota ecclesia indubitanter admitti were admitted of the whole Churche without all doubte or controuersye But other thinges which in that Councell per incompetentem praesumptionem prolata sunt vel potius ventilata by inordinat presumption were propounded or rather tossed not as M. Iewell translateth it boren oute which the See Apostolike denied being presently by the Legates thereof gainesaied those thinges the See Apostolike allowed not And the reason in Gelasius foloweth Quia quâ—e priuilegijs vniuersalis Ecclesiae contraria probantur nulla ratione sustineâ— Bicause suche thinges as are contrary to the priuileges of the vniuersall Churche the See Apostolike by no meanes alloweth For by the decrees of the generall Councell of Nice it was decreed that the Bisshop off Alexandria and of Antioche shoulde be the next Patriarches in dignyte after the bisshop of Rome The bishop of Constantinople at that time was no patriarke at all This was the thinge that the See Apostolike allowed not And therefore Lerned Leo in his letters to the whole Councell of Chalcedon to Anatholius then bishop of Constantinople to Martianus the Emperour to Pulcheria the Emperesse and last of all to Maximus the Patriarche of Antioche vtterly disproueth and disalloweth that vnlawfull prerogatiue of the bishop of Constantinople only bicause it was expressely against the CanoÌ„s of the Councell of Nice And in his letters to Maximus of Antioche thus he saieth Quicquid praeter specialeâ— causas synodaliâ—m Conciliorum ad examen episcopale defertur potest aliquam diâ—udicandi hahere rationem si nihil de eo est à sanctis patribus apud Nicaeam definitum Nam quod ab illorum regulis constitutioneque discordat Apostolicae Sedis nunquam obtinebit consensum Whatsoeuer in Councelles is called to the iudgement of bishops beside the speciall causes of the Councelles it maye after a sorte be determined if the matter be not allready defined of the holy Fathers at Nice For whatsoeuer varyeth from their rules and constitutions the Apostolike See will neuer consent vnto it And the reason hereof is most stronge and necessary which Leo also in that epistle alleageth saying Vniuersae pacis traÌ„quillitas non aliter poterit custodiri nisi sua Canonibus reuerentia inteâ—nerata seruetur The quietnes of vniuersall vnite can not otherwise possiby be mayntayned except the Canons be reuerently and inuiolably obserued Thus Gelasius and Leo bothe allowed and confirmed the Generall Councel of Chalcedon in all matters touching faithe and doctrine for the which that Councell was especially called albeit the prerogatiue of the bishop of Constantinople iniurious to the bishops of Alexandria and of Antioche and contrary to the Canons of the Nicene Councell was worthely and rightfully gainesaied resisted and denied Yet saieth M. Iewell Pope Leo accuseth the whole Councell of Ambition and willfull rashnesse Iewell M. Iewell shoulde haue done well to haue geuen a note in the margin where Leo so saied his workes being so great and diuerse How be it the matter being vtterly false and vntrue no maruail if he lefte the place without quotation Pope Leo accuseth not the whole Councell of Ambition but only certain of the Councell as Anatholius the bisshopp of Constantinople and certaine other Therefore writing of this matter so graunted and presumed by certaine of
them bothe for one thinge without difference To be shorte if these names as M. Harding assureth hym selfe be bothe one thinge howe is the one godly the other vngodlye the one Arrogant the other not Arrogant the one blasphemous the the other not blasphemous All these wordes make one argument But all these wordes do not answer D. Harding S. Gregory blameth the name of Vniuersall bishop But he blameth not the name of Bishop of the Vniuersall Churche Therefore to S. Gregory and in S. Gregories meaning they are not all one I graunte But as the Fathers of the Councell of Chalcedon vnderstoode them they are all one S. Gregorye vnderstode the name of vniuersall bishop as excluding all other bishopps Therefore he saieth of Iohn of Constantinople whiche vsurped that name Despectis omnibus solus conatur appellari episcopus Dispysing all other bishops he woulde onely be called a bishop In this sence it was a proude arrogant vngodly blasphemous and the very name of Antichrist But in this sence the Councell of Chalcedon offred not that name to Leo. For who can euer thinke that suche a number of lerned and holy Bishops would either be so wicked as to committe such a sacrilege or so foolish as to depriue them selues and to make them selues no bishoppes at all onely to extolle and make one onely man a Vniuersall and onely bishop of all the worlde They had therefore vndoubtedly an other sence and meaning in those wordes then that proude patriarche Iohn of Constantinople vsurped or then holy S. Gregorye and Pelagius his predecessour so earnestly blamed reproued and condemned They called the B. of Rome Vniuersall bishopp as they called him the bishop of the Vniuersall Churche By the which title in that Councell he is oftentimes called namely in the subscriptions of his legates That is either a Catholike bisshop and a bishop of the Catholike Churche as M. Iewell thinketh the worde Vniuersall to signifie or a supreme and chiefe bishopp ouer the whole Churche as the Councell off Chalcedon tooke and confesâ—â—d Leo the bishop of Rome to be Whiche maye easely be proued not onely by the whole Actes of the Councel in the condemnation of Dioscorus and of Eutyches but by the wordes also of their letters sent and directed to Leo the Pope for a confirmation of their whole doinges in the Councell The wordes of the Councelles whole letters to Pope Leo are these Si vbi sunt duo aut trâ—â— congregati in nomine eius ibi se in medio eorum fore perhibuit Christus quantam circa sacerdotes peculiaritatem potuit demonstrare qui patria liberis suae confessionis notitiam praetulerunt Quibus tu quidem sicut membris Caput praeras in his qui tuum tenebant ordinem beneuolâ—ntiam praeferens If when two or three be gathered in the name of Christe he promised to be in the middest of them what a speciall care hath Christ at this time had of his priestes whiche haue left their countre and their children to sett forthe the confession of him Ouer the whiche multitude thou hast bene president as the Heade ouer other partes of the body declaring to them thy great good will in thy Legates In these wordes the whole Councell of six hundred and thirty bishops assembled in Chalcedon do call and confesse Leo the Pope Head to them all In this sence therefore as he was their Head it is to be thought they offred the name of Vniuersall bishopp that is as the Heade bishopp ouer the Vniuersall Church of Christ not in the other proude and arrogant sence whiche longe after this Councell Iohn of Constantinople vsurped and Pelagius and Gregory vertuous and holy Popes reproued and condemned This sence also as the Councell of Chalcedon vnderstoode semeth hereby to be all one in effect withe the title of bishopp of the Vniuersall Churche not the sence in whiche S. Gregory tooke those wordes And thus M. Iewell hathe proued that by the meaning of S. Gregory they are diuerse whiche no man denied but he hathe not proued that by the meaning of the Councell of Chalcedon they were diuers whiche D. Harding denied So he hathe as in all his Replie ouer in a maner Replied but not to the matter Nowe that M. Iewell for a surplussage hathe founde that diuers other Patriarches were called Vniuersall bishops what hathe he done thereby but declared his former ignorance and the fonde rashenes of his vaine challenge For if other Patriarches be so called and yet of all other Patriarches the bishop of Rome by M. Iewelles owne confession hath euer bene the first howe coulde he doubte but that the bishop of Rome also was so called If he knewe so before what a vanitie was it to make such a challenge of that title whiche other had as well as the bishop of Rome And which no bishop of Rome euer vsed or desired If he knewe it not before but hath lerned it sence by farder serche and diligence then as he was deceiued in the one so let him not be ashamed to acknowleadge his ignorance in the other As it hathe bene founde I saie that Iohn Epiphanius and Therasius of Constantinople were called Vniuersall bishops by his owne confession so let him confesse and acknowleadge that the bishopp of Rome Leo by name was intitled and saluted an Vniuersall bishopp in foure sundry letters of no Romanes nor of the Romain prouince but of the Patriarkeship and prouince of Alexandria in the presence of the whole Councell of Chalcedon in their humble suite and plea where it is most likely they woulde vtter nothinge but truthe specially in a matter whiche coulde nothinge furder them but rather directly hinder theÌ„ and make all those bishops their heauy Lordes if at lest they intitled the Pope Vniuersall bishop in that sence as M. Iewell imagineth they did Let him I saye confesse this acknowledge his former ignorance and Subscribe Harding The same title of bishop of the vniuersall Churche was vsed likewise after the Nicene Councell by Felix by Leo and diuers others before the six hundred yeres after Christe were expired Iewell The 120. Vntruthe For immediately before M. Hardinge confesseth that Leo neuer wrote him selfe by that name Stapleton This a manifest and impudent Vntruthe of M. Iewell D. Harding saied before In very dede neither Leo him selfe nor any his successour euer called or wrote him selfe by that name as S. Gregory saieth meaning the name of Vniuersall bishop as the course of his text declaâ—eth euidently But in these later wordes he speaketh not of the name of Vniuersall bishop but of the name of the bishop of the vniuersall Churche We nede not spende wordes and paper to declare this The texte of D. Hardinge maye be sene bothe in M. Iewelles Replie and in the other two editions of that booke Who so euer readeth the text shall see to the eye that M. Iewell herein was either blindely ouerfene or maliciousely
affected VVho so euer trauaileth in the reading of the Auncient Fathers findeth that name he meaneth Head of the Churche allmost euery where attributed to Peter the first bisshop of Rome and consequently to the successour of Peter that name I saye either in termes aequiualent or expressely Iewell The 121. Vntruthe For Peter only is so called yet was not Peter then Bishop of Rome Stapleton What Will. M. Iewell defende nowe that Peter was not bisshop of Rome and renewe the olde doting opinion of his Father Luther holding that Peter was neuer at Rome M. Iewell saieth Peter was not then bishop of Rome What meaneth he trowe we by this Doth he meane Then that is when those fathers wrote and called him so he was not Bishopp of Rome Who is so very a dolte as to saie that If he meane by Then the time that he liued here in earthe by howe many Authorites might he be confounded S. Hierom saieth plainelye Petrus Romae vigintiquinque annis Cathedram sacerdotalem tenuit Peter occupied the priestly Chaire at Rome xxv yeres Ireneus Optatus and Augustin reakoning vp the Bishops of Rome vntell their time do reaken Peter for the first bishopp of Rome Egesippus Eusebius and Epiphanius do testifie that S. Peter suffred at Rome And will M. Iewell forsake and gainesaie all these lerned Fathers of Christes Churche the lowest of them wel nere twelue hundred yeres olde Iosephus a right approued historiographer saieth Illud veritatis certè signum esse si de eisdem rebus eadem omnes conscribāt That is an vndoubted token of truthe when all euen of one matter do pronounce after one sorte Let therefore M. Iewell bringe any one writer before the age of that fonde frier Martin Luther that euer wrote the contrary It is maruail that M. Iewell auouching this matter so stoutely and building his Vntruthe thereuppon would yet in all his text bringe no proofe no reason no argument at al to confirme it I wisse he could haue tolde vs muche out of the story of his brethern of Meydeburge had he thought their lies worthe the telling Therefore he thought better to auouche it by his owne Soueraine Authorite stoutely then to proue his most Impudent Vntruth fondely Nowe bicause M. Iewell auoucheth that only Peter was called Head of the Churche and yet his assertion nothinge weakened there by let vs shortly See a reason or two that may be Framed thereof S. Peter by M. Iewelles confession was called Head of the Churche of the Fathers S. Peter was Bishopp off Rome within the first .600 yeres Ergo the Bisshopp off Rome was Called Head of the Churche within the first .600 yeres Nowe bicause M. Iewell saieth that only S. Peter was so called let vs proue the like of Damasus an other bishop of Rome .400 yeres after Christe by the argument that D. Harding made and the which M. Iewell in his Replie reproueth bicause it was not solennelye made in mode and figure as thoughe for lacke of that it coulde not be made otherwise The wordes first of S. Ambrose are these Where as the whole worlde is Gods yet the Churche is called his House the Ruler whereof at these daies is Damasus Of these wordes I frame this argument in good mode and figure Whosoeuer ruleth the howse of God which S. Paule speaketh of to Timothe ruleth the Vniuersall Churche But Damasus the Pope by the verdit of S. Ambrose ruled the howse of God mencioned in S. Paule Ergo Damasus the Pope by the Verdit of S. Ambrose ruled the Vniuersall Churche The Minor or second proposition is euident by the wordes of S. Ambrose alleaged The Maior or first proposition is euident by S. Paules very wordes whiche are these These thinges I write vnto thee o Timothee hoping to come shortlye vnto thee But if I slacke to come I haue thus writen to thentent thow mayest knowe howe to behaue thy selfe in the house of God whiche is the Churche of the liuing God the Piller and grounde of truthe Loe this howse of God which S. Paule here speaketh of is that Church which is the Piller and Grounde of truthe Suche is no particular Churche but only the Vniuersall Churche For Particular Churches may and haue erred many but the Vniuersall Churche can not possibly erre and hathe neuer erred She is the Piller She is the Grounde of Truthe Against her Hell gates shall not preuaile Thus the former Propositions being bothe euident and true the one out of S. Paule the other out of Holye and Lerned Saincte Ambrose commenting vpon S. Paule the Conclusion must nedes folowe which is that Damasus the Pope Ruled the Vniuersall Churche not only his owne dyocese or patriarkeshipp of Rome Nowe if the Ruler be not the Heade I would M. Iewel should instructe vs what the Head of a companye or common welthe signifieth other then the Ruler of that company or common welthe Thus M. Iewell hath in termes equiualent the Head of the Vniuersall Churche And a bisshopp of Rome so called farre within his first 600. yeres If therefore M. Iewell made his Challenge at Paules Crosse for the honour of God for boulting out of the Truthe and for the matter it selfe whiche is in controuersy he must according to his promise yelde and Subscribe to this Olde holy Father S. Ambrose If he did but dally and to ye about certaine termes and phrases then the worlde may knowe and See what trifling Sermons prelats and Preachers of this newe clergy not only doe make and pronounce before their honourable and worshipfull audience but also do print and set forthe to be Readen and preserued of their posterite Leo in the letters of the whole Generall Councel of Chalcedor was called their Head as hath before bene alleaged But a generall Councell representeth the Vniuersall Churche and is the Chiefe Bodye of the same Ergo by a good Consequent Leo was Called off no lesse then of a whole Councell the Head of the Vniuersall Churche Ergo not only S. Peter but Damasus and Leo two other Popes haue bene so Called Ergo M. Iewell must Subscribe Harding Theodoretus in an Epistle to Leo calleth the same in consideration of the bishop of that See his primacie Orbi terrarum praesidentem praesident or bearing rule ouer the whole worlde Iewell The 122. Vntruthe Standing in vntrue translation I turne to your rext and finde you to proue this Vntruthe in these wordes Iewell Yet Replie will be made that Theodoretus calleth the Churche of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhich wordes M. Harding 547 vntruly translateth President or bearing rule ouer the worlde For he knoweth that the greke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Sitting in the first place and forceth not of necessite any rule or gouernement ouer others Stapleton You proue your selfe but a vaine trifler and a mere grammarian M. Iewell when you Replie after this sorte We
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
thinge which the whole place considered vtterly ouerthroweth Thus he deludeth his Reader and maketh him beleue he hath store of Authorites and doctours bicause he can alleage apase and lye apase and corrupt cleanly For beholde here foloweth immediatly an other Iewell Therefore Leo finding this weakenesse in him selfe wrote vnto the cleâ—gie and people of CoÌ„stantinople and willed thâ—m to craue a geneâ—ll Councell at the Emperours hande Ex posâ—ite vt petitioâ—i nâ—strae â—ua plenaâ—i 〈◊〉 Synoâ—â—m â—ostulaâ—us â—lemenâ—isâ—imus Imperator dignetur anâ—â—ere Mâ—ke your request that the Emperours Maiesty would vouchesafe to graunte my humble petition wherein I besought him to Summon a Generall Councell Liberatus saieth that Leo the Bisâ—op of Rome with other moe bishops of Italie fâ—ll vpon there knees and dâ—sired the Emperour Valâ—ntinian and the Empâ—resse Eudoxia to appointe a Councell and yet coulde not obtaine it In this alleagation out of Liberatus two Vntruthes are committed by M. Iewel For neither Leo the Pope sâ—ll on his knees to the Emperour Valentinian neither did they desire him to appointe a Councell but to write to Theodosius the Emperour of the East aboute it The woâ—des of Liberatus are these Fortissimus Leo audiens lâ—gatorum suoruÌ„ suggestionem Theodoreti querelas suscipiens literis Theodosium Impeâ—atorem Pulcheriam Augustam rogat vt fieret intra Italiam gâ—nâ—rale Conâ—lium vt aboleretur error fidei per violentiam Dioscori factus Valëtinianum autem imperatorem Eudoxiam vxorâ—m cius ad memoriam beati Petri cum multis episcoporum genibus prouolutis Romanus Pontifex deprecatus est ImperatoreÌ„ vt TheodosiuÌ„ hortaretur aliaÌ„ fieri SynoduÌ„ ad retractanduÌ„ illa quae a Dioscoro male acta atque perpetrata fueraÌ„t in daÌ„nationeÌ„ Flauiani Episcopi orthodoxruÌ„ depositioÌ„e Leo the stout hearing the repotte of his legats and receauinge the complaintes of Theodoretus the lerned B. of Cyrus desireth by his letters Theodosius the Emperour and Pulcheria the Empresse that a generall Councell might be helde within Italy to vndoe the heresye which Dioscorus by violence had wrought Also the Bishoppe of Rome beseched Valentiniam the Emperour and Eudoxia his wife at Sainte Peters Churche with many of the bishoppes kneeling on their knees to require the Emperoure Theodosius that an other Synod might be called to reuoke those things which Dioscorus the heretike bishoppe of Alexandria had concluded in the condemnation of Flauianus the Catholike bishoppe of Constantinople and in the deposing of the Catholikes Thus farre the wordes of Liberatus Where he sayeth not that Leo the Pope fell on his knees to the Emperour as Master Iewell fableth but that Leo intreated him with many of the bishopps falling on their knees Againe they intreate not Valentinian to appointe a Councell but to exhorte and persuade the Emperour Theodosius thereunto Thus Master Iewell foloweth his naturall humour euer to reporte thinges vntrulye and to make worse of the matter then his Author will suffer hym Touching the matter it selfe we shall anon speake at large Let vs first consider the remnant of M. Iewelles gheasses againste the authorite of the Pope in approuing summoning and authorising Councelles most clerely witnessed by the ecclesiasticall Story Iewell Afterwarde he desyred the Emperoure Theodosius that he woulde call a Councell to some place in Italy And the Emperoure contrarye to the Bisshoppe of Romes petition appointed it to be holden at Ephesus Stapleton So did the same Emperoure Theodosius maintayne the heretike Dioscorus in that conspiracy not Councell at Ephesus as Leo calleth it and vpholded as Liberatus writeth the condemnation of Flauianus Theodoâ—etus and other Catholike bishoppes not suffring as the Pope required an other Councell to be called for the dissolution thereof Thus M. Iewell is driuen againe to take parte with heretikes and suche as vpholde them Iewell After that he made the same requeste to the Emperoure Martianus And the Emperoure lykewise contrary to the Bisshoppes humble requeste commaunded the Councell to be kepte att Chalcedon And whereas Leo had besought bothe these Emperours that it might please them to take a longer daie for the Councell for that the tyme of the Summon semed very shorte and the waies were laied with emyes and therefore daungerouse for the Bishoppes to trauaill yet woulde neuer of them alter one daye but charged eche man to appeare as they were summoned And Leo the B. of Rome withall his vniuersal power was faine to yelde Stapleton No no M. Iewell The vniuersall power of the bishoppe of Rome stoode vprighte notwihstandinge all that you haue brought to the contrary And for triall hereof youre owne authorityes M. Iewell the Epistles of Leo shall euidently speake For as they report in dede that by the aduise of the Emperour contrary to the Popes request the generall Councell was helde at Chalcedon and not in Italy so they also expressely reporte that all was done without preiudice of the Popes authorite therein The wordes of Leo the bishop of Rome written to the whole Synod of Chalcedon are these I had wished in dede most derelie beloued that all the Priestes of God did agree in one profession off the Catholike faithe and that none woulde so be corrupted either by fauour and by feare of the secular power that he should thereby swarue from the truthe But bicause many thinges are ofteÌ„ done of the which we after repent and the Mercy of God passeth the offences of men who forbeareth to reuenge that we maye haue leasure to amende the religious Aduise of our moste gracious Emperour is to be embraced mouing your holy brotherhood to meate and assemble your selues together for the ouerthrowing of Sathans slâ—ightes and reforming of vnite in the Churche the honour and right off the See of S. Peter the most blessed Apostle presâ—rued inuiting also vs by his letters to assiste in person at this reuerent Councell which yet neither the Necessite of this time neither any custome coulde permitte Howbeit in oure brethern Paschasius and Lucentius Bishoppes Bonâ—facius and Basilius Priestes youre brotherhood hath me Prâ—sident in your Synode Neither may you thinke me absent which in my legatâ—s am Present and in the setting forthe of the Catholike faithe haue not this longe time ben absent Thus farre Leo. Whose whole wordes as they lye in his Epistle I haue alleaged to the entent you may see M. Iewell that notwihstanding Martianus had appointed the Councell to be kept at Chalcedon yet it was done Apostolicae sedis iure atque honore seruato withoute anye preiudice to the right and honour of the Apostolike See Which right the ecclesiasticall history confesseth to be that without it no Councell coulde be helden or celebrated and that longe before this Leo in the time of Iulius And therefore Leo geueth his expresse consent to the Emperours calling and hastening vnto the Councell which he would gladly for a time haue differed writing vnto him in these
wordes I required in dede of your most glorious clemency that the Synod which you thought necessary to be assembled as we also required for restoryng of vnite in the East Church might be for a time differed that the mindes of men being more settled those bishops whiche for feare off enemies are staied at home might also meete But bicause you do zelously preferre gods cause before the affaires off men and are wisely and godly persuaded that it shall furder the welth of your empire to haue the priestes off God in vnite and the ghospell preached without dissension Ego etiam vestris dispositionibus non renitor I also do not witstande your order herein wisâ—ing that the Catholike faithe whiche can possibly be but one may be strenghthened in the hartes of all men Thus farre Pope Leo to the Emperour Martianus wherein we see he was not forced of the Emperour against his wil but bâ— good considerations was moued to consent and agree to that which the Emperour of zeloe and piety thought best to be done But bicause M. Iewell imagineth here a generall shipwrake of the Popes vniuersall power for so he calleth the authoritie off Christes chiefe vicaire ouer all Christen men I will geue to the Reader a note or two out of the epistles of Leo that may sufficiently declare the supreme Authorite of the Pope ouer that generall Councell of Chalcedon First that his legates were president thereat it is euident by the wordes of Leo before alleaged out of his letters to the whole Councell and also by the tenour of his legates subscription to the Councel as we haue before alleaged Secondarely bicause in that Councel many bishops of the East which had yelded before to Dioscorus the heretike were partly to be reconciled partlâ—e punished the ordering hereoff was all in the handes of the Popes legates as Leo in his letters bothe to the Emperour Martinus and to Anatholius bishop of Constantinople dothe expresse His wordes to the Emperour are these To the entent that they which wil amende may neither be ouermuch delaied neither ouer easely and without discretion remitted it is enioyned to the legates of the See Apostolike taking also with them the aduise of the bishop off Constantinople to see that neither the contagious parties be admitted nor the whole and sounde repelled In his letters to Anatholius bishop of Constantinople appointing him his legat with Lucentius and Basilius whom he sent at that time to the councel he writeth thus As touching those which haue offended more greuously in this matter he meaneth in the schismaticall conuenticle of Ephesus and therefore chalâ—ngâ—d to them selues a superiour place in that vnhappy Synode oppressing by their ambitious pride the humilite of thâ—ir simple bâ—ethern if perhappes thâ—y do repâ—nt and do confesse their owne wickednesse if thâ—ir satisfaction do sâ—me according let it be resâ—rued to sâ—me riper Councellâ—s of th◠〈◊〉 Apostolike to thentent that all thinges bâ—ing â—â—iâ—d and examined iuâ—gâ—ment may be geuâ—n what ought to bâ— dâ—tâ—rmined vpon their confessions And a litle after If it bâ—n dâ—â—uâ—l in some câ—sâ— to haue a faâ—dâ—r deliberation lâ—t me bespedâ—ly inâ—oâ—â—â—d thâ—â—â—of tâ—at the conâ—iâ—ion and casâ— bâ—ing â—xaminâ—d we may dâ—â—â—rmine what is to be dâ—ne Tâ—us faâ—re Leo. In all which wordes we sâ—e M. Iâ—weâ—l a supreme Authorite of the Pope and his legates ouer the whole CouÌ„cel in pardoning and punishing such bishops as had before offended notwitstanding the place and time of the CouÌ„cell was after the Emperours minde and pleasure Thirdly whereas Martianus being Emperour of the East required the Councell to be helden in the East partes not in Italy that all that was done by the authorite and consent off the Pope not by any such rigorous force and absolut commaundement of the Emperour as M. Iewell vntruly reporteth it shal appeare by these letters of the Emperour him selfe vnto Leo. Martianus at the beginning of his Empire writeth to Pope leo in this sorte Being called by the prouidence of allmighty God to the empire c. We for the reuerent and Catholike religion of the Christen faithe by the helpe and maintenaunce whereof we do trust the power of our Empire to be streÌ„ghthened haue thought good in the beginning hereof to speake by our letters to your holynes whiche occupieth the principalite in the bishoprike charge of godes faithe prouoking and requiring your holynes to remembre the good estate off our Empire in your praiers and that also for the extirping of all wicked errour we maye fully purpose and determine to restore vnite and concorde amonge all Catholike bishops By celebrating a Councell by your Authorite Thus much the Emperour Martianus to Leo the Pope for the calling and summoning of a Councell Wherein you see howe farre he is from any forceable meane and howe litle he vseth therein his owne Authorite but referreth the matter expressely to the Pope whom also he confesseth to beare the principalite and chiefty in the bishoply office that is among al bishops Nowe touching the place where the Councel might be holden in an other letter to the Pope thus the Emperour Martianus writeth It remaineth that if it shall please your holynesse to come in to these partes and to celebrat the Councell you wil vachesafe so te doe Truly herein your holines shall satisfie our desire and shall determine profitably for the furderance of godly religion But if this be burdenous for you to come hether let your holynesse signifie the same vnto vs by your letters to the entent we may directe our commaundement to all the East in to Thracia and to Illyricum to summon all the most holy bishops into some determinat place where it shall please vs that they maye so by their disposition sett suche thinges as concerne the furderance of Christen Religion and the Catholike faithe euen as your holynesse shall determine according to Ecclesiasticall Canons In like maner the Emperesse Pulcheria writeth to Leo the Pope aboute the calling and summoning off this Councell off Chalcedon Propterea tua reuerentia quocunque modo prospexit significare dignetur Therefore lett your Reuerentnes voutchesafe to signifie vnto vs after what maner so euer it shall thinke good that we maye summon the bishopps to a Councell vt de episcopis qui ante hoc segregati sunt sicut fides Christiana pietas exigit te authore deceruant to determine by your Authorite of such bishops as haue before this time bene separated euen as the faithe and Christen piety requireth Thus muche wrote the Emperours to Leo and thus wrote Leo to them Here was no decaie or shipwracke of the Popes vniuersall power but here was a most clere and euident demonstration of his supreme Authorite in approuing and ordering a generall Councell practised by his legates confessed by the Emperours and not dissembled by lerned Leo him selfe More yet of the Popes authorite in this generall Councell