doinges of this later Church of our daies For M. Iewel the Church of God is but One And hath continewed without interruption sense the coming of Christ in a knowen Multitude and shall so Continewe euen to the worldes ende A RETVRNE OF VNTRVTHES VPON M. IEWELL c. The Thirde Article Of Seruice in the vulgar tounge IF you meane M. Iewell by the peoples Common praiers such as at that time they coÌ„monly made to God in priuate deuotion I thinke they vttered them in that tounge which they vnderstode 65 and so doo Christian people now for the most parte Iewell The .65 Vntruthe For vnder the subiection of the bishop of Rome the people for the most parte praieth in latin Stapleton They do not so now M. Iewell For Now not only in these countries of the lower Germany where we now liue but also in Fraunce and Italy as I knowe by experience the common people haue their common praiers in their vulgar tounge Doutche Frenche and Italian And in our countre whatsoeuer they did fifty or fourty yeres agoe in the late reigne of Quene Marie the people had their common matins bookes bothe with latin and with english Therefore that Now the people for the most parte praieth in the vulgar tounge it was truly saied of D. Harding and the contrary on your parte vntruly auoutched Againe he speaketh of praiers made in priuat deuotion which is not allwaies bounde to the booke but oftentimes expresseth it selfe without booke as thousandes doe that can reade in no booke Harding Aboute 900· yeres paste 66 it is certaine the people in some Countries had their seruice in an vnknowen tounge as it shall be proued of our owne countre in England Iewell The .66 Vntruthe This certainte will neuer be proued Stapleton Yes M. Iewell I will make you a shorte argument whereby it shall be clerely proued At the first planting of the faith amonge vs englishmen S. Gregory sent churche bookes to England from Rome for the Church Seruice of the new conuerted Englishmen But those Church bookes sent from Rome were in the latin tongue Ergo the Churche Seruice of the new conuerted Englishmen was in the latin tounge For proufe of the Maior or first proposition I bringe the testimony of Venerable Bede a lerned countreman of oures writen in the yere of our lorde 730. His wordes be these Farder more the saied Pope he meaneth S. Gregory for so much as Augustine had aduertised him that there was a great haruest and fewe workemen sent him with his saied legates more preachers of the which the chefest were Mellitus Iustus and Ruffinianus By them also he sent al such thinges as were necessary for the furniture and ministery of the Church As holy vessels aultar clothes ornaments for the Churches apparell also for the priestes and clergy Also relikes of the holy Apostles and martyrs and many Bookes Thus farre Bede In whose wordes we see for the Furniture and Ministery of the church Bookes to haue ben sent from Rome That this was done at the first planting of Christen faith amonge vs Englishmen vs Englishmen I saie occupying at that time all that is now called England the olde Brittons being driuen in to the straights of Wales let the whole History of Venerable Bede be a witnesse to all englishmen though M. Iewell in this Article afterwarde most impiously and impudently after his maner do denie it Now touching the Minor or second proposition that these Churche bookes sent from Rome were â—n the latin tounge it nedeth not I trust to proue It is euident that our english Saxon tounge was not at that time vnderstanded at Rome neither of those which came froÌ„ Rome at their first arriual in to our couÌ„tre but the Latin tounge only And therfore those bookes sent from Rome for the Furniture and Seruice of the Church were in Latin and not in English Thus the premisses being clere the Conclusion is vndoubted Other argumentes are brought afterwarde in this Article by D. Harding to the which how well M. Iewell hath replied it will appeare in the Confutation thereof Vpon this conclusion that the Church seruiuice was in the Latin tounge it shal not nede I trowe to inferre Ergo it was in a strauÌ„ge and vnknowen tounge to English men I trust M. Iewell will not be so impudent as to saie that all Englishmen then conuerted to the faithe vnderstode the Latin tounge Which if he will saie as truly with no lesse impudency he denieth the faith to haue ben then first planted amonge vs englishmen and most wickedly violateth the blessed memory of our Apostle S. Augustin the History of Venenerable Bede lately set foorth in the english tounge shall proue him a manifest lyar in the one and a most notorious slaunderer in the other Harding I saie as I saied before that the seruice was then within the compasse of 600. yeres after Christ in a toung which some people vnderstode and some vnderstode not Iewell The .67 Vntruthe M. Harding is not able to shew one nation that vnderstoode not their Common seruice StapletoÌ„ Yes forsothe M. Harding hath shewed it as it shall well appeare before we haue ended this Article Yet presently for the iustifying of this Vntruth wherein in dede the whole Article dependeth and the which being iustified your assertion M. Iewell is ouerthrowâ—n I proue that within the first 600. yeres certain nations vnderstode not their commoÌ„ seruice Thus I reason All the inhabitans of Smyrna Pontus Cappadocia Lyaconia Caria Thracia had their Common seruice in the Greke tounge But all the inhabitants of those Nations vnderstode not the Greke tounge Ergo all those inhabitans had not their seruice in a tounge which they vnderstoode For proufe of the Maior or first proposition I wil bring the testimony of S. Hierom. S. Hierom writeth thus Alexandria Aegyptus in Septuaginta suis Hesychium laudat authorem Constantinopolis vsque Antiochiam Luciani Martyris exemplaria probat Mediae inter has prouinciae palestinos codices legunt quos ab Origine elaboratos Eusebius Pamphilus vulgauerunt totusque orbis hac inter se trifaria varietate compugnat That is Alexandria and Aegypt in their Greke copies of the Bible do vse that traÌ„slation of the 70. which Hesychius hath sett forthe From Constantinople vnto Antioche the copies sett foorth by Lucianus Martyr are allowed Other prouinces lying betwene these do reade the bookes of Palestina which Eusebius and Pamphilus being first corrected by Origen did sett foorth and all the worlde in this triple variete of copies contendeth one with the other By these wordes of S. Hierom it is euident that in all the East parte of the worlde which he calleth here the whole worlde from Aegypt to Constantinople and within all the countres lying betwene comprehending al Asia the lesse these three copies only of the Greke Bibles were vsed For in this triple diuersite he saieth all 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
their CoÌ„municating together Yea trulâ— Or els did Ireneus reason weakely and persuade wrongefully and vtterly beside the purpose with Victor the pope But an easier matter it is to let M. Iewell be ouersene in this Vntruthe aâ— he hath ben hetherto in all the rest then to marre the reason of Irenaeus so lerned and famous a writer writing in so earnest a cause and to such a person as the Pope was By this it appeareth though Ireneus saie not expressely they did communicat together to whom the Sacrament was so sent yet vndoubtedly he meaned so and reasoned so Thus not only this Vntruthe is proued true but also which went next before where M. Iewell very boldly sâ—ied that there appeared no such CoÌ„municating together in sundry places in any ancient Father For now we haue one at the lest in whom such a Communion appeareth Let vs now considre an other Harding Iustinus Martyr saieth thus VVhen the priest hath made an ende of thankes and praìers and all the people thereto haue saied Amen they vvhich vve call deacons geue to euery one then present bread and vvater and vvìne Consecrated to take parte of it for their housell and for those that be not present they beare it home to theÌ„ Thus in that time they that serued God together in the common place of praier and some others that were absent letted from coming to their compaine by sickenesse busynes or otherwise communicated together though not in one place Iewell The .26 Vntruthe Iustinus speaketh not one worde of communicating together StapletoÌ„ What then M. Iewell Ergo they did not Communicat together How foloweth this reason How holdeth your argument proceding negatiuely But Iustinus saieth The Sacrament was sent vnto them that were at home Ergo they which were at home did coÌ„municat with them which receiued in the Church or place of common praier How saye you Did they or did they not If they did then is D. Hardinges saying true If they did not then either they receiued the Sacrament at home without any CoÌ„munion at all or els they had a seuerall Communion by them selues at home If they had a seuerall Communion by them selues at home then were there two Communions one day in one parishe one in the Church of such as receiued there an other at home of such as receiued in their houses Let now M. Iewell chose whether he will graunt that they which receiued at home communicated with the other and made but one Communion with the rest which Communicated in the Church as M.D. Harding saieth and as truthe is they did or els that they in the Church made one Communion by them selues and they at home an other seuerall Communion also For so shall we haue by M. Iewells confession two CoÌ„munions in one parish vpon one day which is as much as ij Masses in one parish in one day The thinge which he stoutely denieth in an other Article If they which receiued their housel at home receiued it without a Communion at all then the priuat housell of sicke persons at home though none Communicat with them is proued by this example of the primitiue Church A Thinge coÌ„trary to the doctrine of M. Iewell and his felowe protestants in the Communion booke Harding Tertullian saieth thus Non sciet maritus quid secre to ante omnem cibum cibum gustes Et si scierit panem non illum credet este qui dicitur VVill not thy husband knowe what thou eatest secretly before al other meate And if he do knowe he will beleue it to be bread and not him who it is called Iewell The .27 Vntruthe The translation wilfully corrupted It violently turned into him Stapleton No Vntruthe at all no wilfull corruption no violent translation M. Iewel in al these wordes But rather a more distinct and euident translation the better to expresse the Authors minde For the worde illum though it be referred as you would haue it to Panem Bread yet it signifieth not materiall bread such as the baker maketh but it signifieth that bread which came downe from heauen it signifieth that Bread which geueth life to him that eateth of it This Bread is Christ him selfe It may therefore well and truly be translated not only it that is that Bread that I saye which came downe from heauen which geueth life to the receiuer thereof but also him that is Christ. For bothe come to one Whether you translate illum it that Heauenly and lifegiuing Bread or him that is Crist which is heaueÌ„ly and lifegiuing bread Thus there was no cause to note an Vntruthe but if it were to make vp a numbre or to crie vpon Wilfull corruption or Violent translating of one worde for an other Seing bothe wordes meane one thinge being truly and sincerely taken Harding He who it is saide to be of Christen people or who it is called that is our Maker and Redemer or which is the same oure Lordes bodie Iewell The 28. Vntruthe The Sacrament was neuer called our maker or Redemer by any of the olde Fathers StapletoÌ„ What then if no olde Father euer wrote so How is this an Vntruth on D. Hardinges part Doth he saie the olde Fathers called it so No Sir he saieth no such thinge But that the ChristeÌ„ people called it so And not precisely in such termes but which is the same our Lordes Body Now M. Iewell thinke you it an Vntruthe to saie that in Tertullians time Christen folcke or the olde Fathers called that bread the Bâ—dy of Christ and so consequently our Maker and Redemer Tertullian him selfe saieth of that bread Panâ—m illum Corpus suum fecit He made that Bread his Body If Christ made it so as Tertullian saieth thinke you M. Iewel it was not called so of the Christen people as D. Harding saieth But what saieth our Sauiour himselfe in the gospell Doth not he saie of that Bread which he toke in his handes which he brake and blessed This is my Body Doth he not in these wordes call it his body Thinke you M. Iewell Christen people did not so call it also If Christ so called it him selfe and Tertullian after him in expresse wordes witnessed it how is it an Vntruthe so to expounde Tertullians wordes as bothe him selfe otherwere expressely speaketh and as Christ him selfe in the ghospell pronounceth But you stande vpon these wordes Maker and Redemer Why M. Iewell What difference is there betwene Christes Body and our Maker and Redemer Is Christes Body any other then Christ him selfe Doth not Christ saie of his owne flesh to be eaten of the Christians Qui manducat me viuit propter me He that eateth me liueth thourough me If then Christen people receiuing the Body of Christ do receiue Christ him selfe if Christ him selfe be our Maker and Redemer how is this Vntrue that this most Blessed Sacrament is called of the Christen people their Maker and Redemer How the auncieÌ„â—
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
maye take the office off singinge by the onely commaundement of the Priest withoute putting the bishoppe to knowleadge the Priest sayinge vnto him thus See that whiche thou singest with the mouthe thou beleue it with thy harte And that whiche thou beleuest in thy harte thou perfourme it in thy Workes Thus by Order he was admitted that songe Psalmes in the Churche and thus the Vulgar Psalmes made of Priuate men as they were for a tyme suffred in some Churches so we see by Order off Lawe they were at an other tyme forebidden the Churche This being premised let vs nowe come to those Hymnes and Psalmes whiche Master Iewell saith Ephrem made and whiche he saieth were songe in Churches in the Syrian tonge Whereof he seemeth to frame this argument Ephrem made songes in the Syrian tonge Eâ—go the Seruice was in the Syrian tonge Vnlesse he will haue this to goe for an argument he hathe proued nothing For the Psalmes and Hymnes whiche he speaketh of were no parte of the Churche Seruice but certayne songes contayning Catholyke doctryne whiche that good Deacon made for the people to singe in place of other songes containing Hereticall doctryne which one Harmonius an Heretike had made before and infected the people withall This was Ephrems songe and this to be so Theodoretus in hys Ecclesiasticall History telleth vs euen in that place whiche Master Iewell hathe alleaged These are his Wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas one Harmonius the Sonne of Bardesanes of whose Heresy Epiphanius hath written had lately made certain songes and mingling wicked doctrine with the pleasant Harmony intised the hearers and hunted after their corruptioÌ„ this EphreÌ„ folowing the note and melody of the other made a godly dittye and gaue to the hearers bothe a pleasaunt and a profitable Medicine These songes also do yet to this daye make more royall the festes of the triumphant Martyrs Here we see what Hymnes and Psalmes they are which M. Iewell speaketh off They are by a straunge Metamorphosis turned into songes and sonnets and vsed to displace songes off Heretykes They are neither Hymnes nor Psalmes pertayning to the Churche Seruice whiche were onely taken out of holy Scripture but godly songes made for the peoples instruction against Heresy and wicked doctrine Now that these Syrian songes were songe at Martyrs festes it proueth no more that the Seruice was in the Syrian toungue then Christmas carolles songe in English Frenche and Dutche do proue the Seruice at Christmas to be in English Frenche or Dutche And thus M. Iewelles Syrian songe doth nothing proue his Vulgar Seruice except he minde to reason thus English Carolles were songe at Christmasse Ergo the Seruice was in English Now where M. Iewel addeth that Sozomenus saieth plainely that suche Hymnes and Psalmes he shoulde saie songes and sonnets were songe in the Churches of Syria If the wordes be so plaine he should haue alleaged them or at the lest haue noted in the margin where they were to be founde But no maruaill if he noted not that which he coulde no where finde And yet is this Sozomenus at the least iiij times auoutched in this Article to be a witnesse of the Seruice in the Syrian toungue But remembre your selfe M. Iewell Iewell If Sozomenus beareth witnesse to your Vulgar Seruice why speaketh he not Why cometh he forth so dumbe What Hath he naught to saie in this behalfe Or is his word not worthe the hearing Or is he so olde that he can not speake Or must we nedes beleue M. Iewell without euidence And thus much of Theodoretus and Sozomenus by whome M. Iewell saieth he hathe shewed that the Seruice was in the Syrian toungue Hereunto he addeth S. Hierome To the place of S. Hierom I haue answered before in the 68. Vntruthe He did well to ioyne Theodoretus and S. Hierom together For they speake bothe of Vulgar songes not off the Psalmes songe in Churche Seruice as I haue before declared Nowe I trust M. Iewell will come to the matter directly and bringe vs some clere Example of the Churche Seruice in some Vulgar tounge beside Greke and Latin for the space of the firste .600 yeares He hathe tolde vs what he hath lefte and what he hath saied nowe I trust he will to the Matter Let vs see Iewell Olde Father Origens wordes in my iudgement be verye playne Blessed be that olde Father whiche speaketh so plainely for M. Iewell to saue his poore honesty in this greate distresse For nowe or neuer D. Hardinges Assertion shall be confounded Iewell Writing against one Celsus a wicked heathen he sayeth thus The Grekes name God in the greke toungue and the Latines in the Latine toungue And all seuerall Nations praye vnto God and prayse him in their owne naturall and mother toungue For he that is Lorde off all tounges heareth man praying in all toungues none otherwise then iff it were one voice pronounced by diuers tounges For God that ruleth the whole VVorlde is not as some one man that hathe gotten the Greke or Latin tounge and knoweth none other Stapleton As I can easely yelde in parte that by this olde Fathers Testimony all toungues and Nations do praise and praie to God so if M. Iewell can proue that this same Origen euer saied the Seruice in any tounge then the Greke or in any of all his workes once vsed the name of Seruice in a vulgar tounge I will as gladly yelde to the whole But if Origen neuer spake worde of Seruice in the vulgar tonge howe is he here brought in to proue the Seruice in a vulgar toungue Iewell Howbeit M. Iewell knoweth it is an easy matter to mocke the ignoraunt with the glorious name of olde Fathers Origen saieth that all Nations and al tonges do praie vnto God This thing neither is denied neither in any point toucheth the publike Seruice of the Church We confesse with Origen and S. Augustin to that vna rogatur vt misâ—reatur à cunctis Latinis Barbaris vnius Dei natura the one nature of God is praied vnto for mercy of al people bothe Latines and Barbarous And yet we saye with S. Augustin also Amen Hallelulya quod nec Latino nec Barbaro licet in suam linguam transferre Hebraeo cunctas gentes vocabulo decantare that Amen and Halleluya proper wordes of the Churche Seruice are songe of all Nations in Hebrewe termes which it is not laufull for neither the Latin or Barbarous to translate into theyr owne tounge I thought good to accompany S. Augustin with Origen for the better vnderstanding of his meaning Hereof M. Iewell semeth to reason thus All Nations do praie vnto God in their owne toungue Ergo al Nations haue their Church Seruice in their own tonge And then against S. Augustin thus All Nations do praie vnto God Ergo Amen Halleluya and such other partes off the Churche Seruice must be translated into the
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
loquor I speake in tounges more then all yowe Yet I do not affect this speaking with tounges I had rather speake fiue wordes to edifie other then tenne thousand of wordes not with my tounge as M. Iewell hathe falsely translated it but in lingua in the tounge that is by the miraculous gifte of tounges alone where the gifte of Interpretation is not also vsed whereby the Congregation might be edified Nowe who seeth not that all this discourse of the Apostle is farre wide from vttering the Ordinary Seruice of Gods Churche in any tounge knowen or vnknowen Yet that the matter maye be more clere and euident euen to all men let vs produce and prosecut yett farder the wordes of S. Paule which doe folowe though not alleaged by M. Iewell at all vntell we come to his laste wordes Let all thinges be done to edifie It foloweth in S. Paule Brethern be not like Children in vnderstanding But in euill doinge be childern in vnderstandinge be ye perfâ—ct For as Chrysostome vpon this place saieth Childern vse to gape and wonder at small matters but at weighty thinges in dede they wonder nothinge at all Therefore seing thâ—se Corinthians hauing the gifâ—e of tounges thought thâ—y had thereby all thinges allthough that were the vâ—ry lest of all the other giftâ—s the Apostle saiâ—th vnto them Be not like children c. You see the Apostle prosecuteth the matter of the miraculous gifte of tounges and speaketh yet nothinge of the Common Sett Seruice Let vs goe forthe withe the texte For it is writen in the lawe For I will speake to this people in other tounges and in other lippes and yet they shall not so heare me neither saieth the Lorde All this is to debace the gifte of tonges when it is vsed by it selfe alone The Apostle goeth forthe Therefore tounges serue for a token not for the faithâ—full but for the vnfaithefull But prophecies or interpretation are not for the vnfaithefull but for the faithefull Such a token or prouocation to admiration the gifte of tounges was to the gentiles of Parthia Media Mesopotamia and diuers other nations when they hearde the Apostles to preache in all tounges vpon Whitsondaye But prophecies whiche consiste in interpretation or reuelation do serue for the faithefull do moue and strik them So by the gifte of prophecy Ananias and Saphira saieth Chrysostom were striken to deathe of S. Peter Nowe to put an example of all this the Apostle saieth If therefore the whole Congregation come together and all speake in tounges and some infidels or ignorant men do enter will they not saie you are madde For so many of the infidels vpon Whitsondaye hearing the Apostles to speake in tonges mocked theÌ„ therewith and saied they were droncke But many other also wondered thereat Therefore as Chrisostom here saieth Non signum sed ruditas accusatur increduli Not the signe of speaking withe tounges but the rudenesse of the vnbeleuer is here blamed of the Apostle Thus the speaking of tounges is allwaies debaced but yet not vtterlye reproued But if all do prophecy that is doe interpret or reuele that which is spoken in tonges and then anye infidele or ignorant doe enter he is conuinced of all men he is iudgâ—d of all men for the secrets of his harte are made open and so falling on his face he will adore God and pronounce that verâ—ly God is in yowe All this is spoken saieth Chrisostom vt interpretem adiungere cogat to force the Corinthians to adde to the speaker in tonges an Interpreter Nowe therefore the Apostle concludeth and saieth What is it then brethern VVhen you come together euerye on of you hath a psalme hath doctrine hathe reuelation hathe the tonge hathe Interpretation Let all thinges be done to edifie Thus farre the whole text of S. Paule from the beginning of M. Iewelles allegation to the ende thereof The drifte of S. Paule is this You come together one of you hath the gifte of singing For as Chrisostom saieth psallere sic quondam doni diuini fuit sicut docere In olde time singing was of the gifte of God euen as teaching was An other hath the gifte of Reuelation an other of speaking with tonges an other of prophecy or Interpretation But to be shorte Non est longo donorum disâ—rimine opus Vna res est quam volo quam quaero vt proximus edificetur There nedeth not such a longe distinctioÌ„ of giftes It is but one thing that I desir that I seke for That your neighbour may be edified Loe here is according to the doctores Iudgementes the whole issue processe and discourse of the blessed Apostle in that Chapter whiche also in that which foloweth he prosecuteth yet more geuing a particular order howe they shall speake with tounges and howe they shall interpret one after an other not talke confuselye without an interpretour We see the whole drifte of the Apostle is that the Corinthians in vsing the gifte off tounges shoulde adde also the Interpretation thereof vnto it that the Audience might be edified Here it may be obiected If the Apostle require the Corinthians to haue an interpretation and exposition of that whiche was spoken in straunge tounges at the time of Common Praier doth not the same reason binde vs also to haue our Common praier either in no straunge tounge at all or els to haue with all an Interpretation thereof to the entent that the people nowe also maye be edified To this I answer diuers waies And Marke well gentle Reader our answer herein First I saie the Apostle speaketh not of the straunge tounges vsed at seruice time at the Oblation time at the time of celebrating and Ministring the holy mysteries but at the time of preaching Proue this you saie Thus I proue it First the Apostle persuadeth in all this Chapter the Corinthians not to affecte so much the gifte of tounges as the gifte of Interpretation And the reason he addeth saying He that speaketh in the tounge speakâ—th not to men but to God For no Man heareth that is vnderstandeth him But in the sprit he speaketh mysteries Nowe he that prophecyeth that is which interpreteth and expoundeth he speaketh to men he speaketh to edifie to exhort and to conforte Nowe who doubteth but this edifying which consisteth in Exhortations and in Counforte geuing apperteineth properly to homilies sermons and preaching In this case therefore it is necessary that the people vnderstande that which is saied Nowe in the Oblation and holy ministration it is a time of praier not of exhortation and preaching This to be the ende intent ad drifte of the Apostle it appeareth by this entry and beginning which he maketh To this purpose hath he alleaged all that before hath bene saied as the comparisons of the musicall instrument of the Trumpet and so forthe At the ende also of his disputation it appereth yet more euident For thus he saieth Si ergo conuenit vniuersa
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
of Rome exemplified in S. Gregory him selfe who of all other Fathers semeth most to helpe M. Iewelles cause against the Popes Supremacy in so many particular Countres and Prouinces not only of the west Churche but also of the East and of Grece it selfe that all this was but of other particular Bishops and Metropolitanes and that the Bishop of Rome as a Patriarche had Authoryte to Correct to Absolue to Confirme to Excommunicat and so forthe but yet ouer the other Patriarches them selues S. Gregory perhaps practised no such Authorite or Supreme Gouuernement in Matters Ecclesiasticall And therefore his Authorite was not Vniuersall but they were equall to him and he to them and so he was not the Head of all To this I answer that all were it so he practised no such Authorite ouer any Patriarche yet his Authorite extending to other Bishops subiect to those Patriarches and at this daye no other Patriarche of those foure Auncient Patriarches remayning but only the Bishop of Rome and such as he appoynteth bothe it shoulde yet stande that S. Gregory practised an Authorite Vniuersall ouer all those Countres and also the obiection for this present time shoulde nothing helpe M. Iewell and his felowes all the Supreme Power resting in the only Patriarche of Rome at this daye But that it maye Euidently and Clerely appeare that Saint Gregory practised an Vniuersall and Supreme Authoryte ouer all None excepted two thinges yet farder I will touche and then returne to M. Iewell and his Replie First I will declare out of S. Gregories owne writinges as before that the Patriarche of Constantinople one aboue all other euermore disobedient to the See of Rome was subiect to the Bishop of Rome and then by generall testimonies that ouer all Churches the See of Rome hath the Primacy Preeminence and principall Authorite It is not vnknowen to the lerned with what pride and Ambition Iohn the Patriarche of Constantinople bicause of the Imperiall Courte remayning there coueted to be called the Vniuersall Bishop and that in such a sence as being the Only Bishop ouer all and for all as we haue before out of S. Gregory declared who is to be thought neither to haue bene ignorant what meaning that Iohn had in that Name or Title neither to haue bene so vnwise or vncharitable as to charge him with a wronge meaning not intended by the Patriarche For thereby bothe a great folie woulde haue appeared in him before all other churches which had that Matter in debate and also he had but encreased the Emperour Mauritius his displeasure and indignation who bothe assisted and vpholded Iohn of Constantinople herein and was otherwise all waies to S. Gregory a heauy Lorde In this Matter therefore in this proude vnlawefull attempt of the Patriarche of Constantinople what did the Bishop of Rome or howe demeaned he him selfe therein We shall see First Pelagius the Pope predecessour to S. Gregory vnder whom this Iohn of Constantinople attempted this Title and assembled a Synod for the establyshing thereof Directis literis ex Authoritate Sancti Petri Apostoli eiusdem Synodi Acta cassauit Directing his letters thither made vtterly voide the Actes of that Synode by the Authoryte of S. Peter the Apostle and forbadde his Deacon which remained as Legat or depute of the See Apostolike at Constantinople not to kepe him company This did Pelagius vnder whom that Ambitious Title of Iohn the Patriarche of Constantinople was first attempted But what did Saint Gregorye his nexte Successour a man of suche humilite and lowlynesse that he woulde not suffer as Master Iewell alleageth the worde of Commaundement to be vsed to him Did he thinke yowe Master Iewell not practise the like Authorite as his predecessours did Or bicause he was a holye and lerned Father abhorred he thinke yowe suche kinde of Superiorite and primacy ouer other As the bishops of Rome his predecessours vsed Nay he saieth expressely speaking of the proude disobedience of Maximus a bishop of Salona in Illyricum who had in the open Cyte rent in pieces the Popes letters Ante paratus sum mori quà m beati Petri Ecclesiā meis diebus degenerare I will rather suffer deathe it selfe then that the Churche of blessed Peter shoulde degenerat in my dayes meaning and writing expressely of the Authorite and obedience dewe to the same Therefore in this Cause of Iohn of Constantinople wherin the Emperour Mauritius also a heauy Lorde allwaies of S. Gregory toke parte and commaunded the Pope Vt pro appellatione friuoli nominis inter eos scandalum generari nō debeat that vpon the Title of a trifling Name there should arise no Offence betwene them Iohn the Patriarche and the Pope as first he dealed with the Patriarche by all gentle meanes so at the length he folowed the Sentence of his predecessour Pelagius First he wrote to Iohn him selfe the Patriarche a longe lerned and louing letter labouring with him by al meanes possible that he shoulde leaue that vaine and odious title which so fondly and wickedly he attempted Contra euangelicam sententiam contra beatum quoque Petrum Apostolum contra omnes Ecclesias contraque Canonum statuta Against the Sentence of the ghospell breaking humilite against the blessed Apostle S. Peter affecting vnlawefull Superiorite and against all Churches coueting to be a bishop Alone and last of all against the decrees of the Canons And of this his dealing thus he saieth Ego per Responsales meos semel bis verbis humilibus hoc quod in tota ecclesia peccatur corripere studui Nunc per me scribo Quicquid facere humiliter debui non omisi I haue by my deputies ones and by humble wordes twise laboured to redresse this matter wherein the whole Churche is offended Nowe I write my selfe Whatsoeuer I ought to haue done by the waie of humilite I haue not omitted And bicause the Emperour as I saied before bolstered vp this Iohn the Patriarche in his Attempt and woulde not heare the Pope to the contrary S. Gregory not making any accompte of his owne person but hauing an eye to the place and roome that he occupied writeth thus to Constantia the Emperesse Haec in causa nequaquā me pietas vestra despiciat Quia etsi peccata Gregorij tanta sunt vt pati talia debeat Petri Apostoli peccata nulla sunt vt vestris temporibus pati ista mereatur Let not your godlynesse despise me in this matter For allthough the sinnes of Gregory be so greate that they ought to suffer these thinges yet the sinnes of the Apostle Peter are none at all that in your dayes he shoulde so suffer Thus that holye and meke Father dealed bothe withe Iohn the Patriarche him selfe and with the Emperesse at the first Whereof also he writeth to the Emperour himselfe Mauritius these wordes Ego dominorum iussionibus obedientiam praebens praedicto consacerdoti meo dulciter scripsi
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.
assertion of M. Iewell ouerthrowen and proued vtterly Vntrue where he sayd that Christ had neuer appointed any such Vicaire Last of al thus farre a Truth is proued sufficieÌ„t to destroie the principall assertioÌ„ of M. Iewell in this Article fighting against the vniuersal and Supreme authorite of the bishop of Rome S. Peters successour For Christ leauing Peter his Vicaire committed not only to him but to his Successours also as Chrysostom expressely saieth the shepe which he had redemed with his bloud the Vniuersall Churche through out the worlde as you haue heard also Chrysostom to affirme Harding But because our aduersaries do wrethe and wrest the Scriptures be they neuer so plaine by their priuat and strange constructions to an vnderstanding quite contrary to the sense of the Catholike Churche c. The 105. Vntruthe ioyned with a slaunder Stapleton By such slaunders robbers are called theues and protestants are called heretikes For how large a scope M. Iewell might I here take to proue you wresters and wrethers of Gods holy worde as it is here most truly noted of you I will note a fewe in stede of many sufficient to iustifie this Vntruthe and to clere the slaunder What is more plaine in holy Scripture then the wordes of Christ in his last Supper Take and eate This is my Body And againe Drinke ye all of this This is my my bloud of the newe testament And yet how is it wrested and wrethed off you The Lutheran saieth This Bread is my Body and maketh Hoc this the neuter gender to agree with Panis bread the Masculin gender confessing yet a reall presence The Sacramentary of Zurich will haue est is to stande for significat Dothe signifiee Bicause he will haue a signe only off the Body in Sacrament The Sacramentatary off Geneua will haue the verbe est is to stand for is in value not is in substance and so est must not be a verbe substantiue but a verbe valuatiue inuenting a newe grammer to maintaine their newe diuinite Likewise in the wordes of Christ. This is my bloud they make false greke ioyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false latin ioyning hic with vinum to make at the length false english and to driue Christ to saie This wine is my Bloud which were a repugnaunce in nature as M. Iewell him selfe confesseth Againe to speake of M. Iewelles dealing herein first he saieth we construe datuâ— for dabitur is geuen for shall be geuen and yet afterwarde quite contrary to him selfe crieth out at D. Harding for pressing the worde datur is geuen calling it scanning of tenses ripping vp of syllables and hunting after letters and goeth aboute to proue that it shoulde be dabitur not datur the future tense not the present tense Thus he choppeth and changeth his minde to wreste and wrethe Scriptures at his pleasure But to procede to other examples what is more plaine for the Sacrament of extreme Vnction then the wordes of S. Iames. Is any sicke amonge You Let him cause the priestes of the Churche to come in to him annoynting him with oyle in the name of our Lorde What is more plaine for absolution of the priest in the Sacrament of penaoÌ„ce then the wordes of Christ in the ghospel whose sinnes ye forgeue they are forgeuen to them whose ye retayne thâ—y are reteyned What can be writen more plainely against the Iustification which you teache by faithe only then the saying of S. Iames Man is iustified by workes not by faith only What can more plainely ouerthrowe the certainty of grace and saluation which you teache euery Christen man to haue then that which S. Paule saieth With feare and trembling worke your saluation What doth more manifestly proue that by the Sacrament of baptim sinnes are taken away which Caluin and his scholers expressely denie then the wordes of S. Peter in holy Scripture Let euery one of you be baptised in the name of Iesus Christ to remission of sinnes What can be more expressely spoken for the authorite of vnwriten traditions then the coÌ„maundement of S. Paule kepe ye the traditions which ye haue receiued either by mouthe or by lettre What can more plainely proue the Sacrament of holy Order that is that in geuing holy Orders to the signe of imposition of handes grace is annexed which thinges the signe and the grace make a Sacrament then the wordes of S. Paule Neglect not the grace which is in thee which was geueÌ„ thee through prophecy with the laying on of haÌ„des of priesthood What other thinge meaneth the Apostle when he saieth Charite couereth the multitude of sinnes theÌ„ to teache vs that good workes done by Charite do redeme sinne and are meritorious And yet M. Iewel haue not you and your felowes abolished Extreme Vnction Do you not vtterly denie the Absolution by the priest Teache you not Only faithe to iustifie Preache you not that a maÌ„ may be assured without al doubte of his saluatioÌ„ CoÌ„mende you not the blasphemous doctrine of Caluin touching Baptim setting forthe his Institutions in the english tounge by publike authorite wherein this pestilent doctrine against the necessite of baptim is maintayned and sett forthe Refuse you not vnwriten traditions cleauing onely as you protest to the writen text of Gods worde Doe you not vtterly denie the Sacrament of holy Orders publishing in your last Conuocation only two Sacramentes Baptisme and the Supper of our Lorde Last of al doe you not impudently declaime against the doctrine of Merit calling it a Pelagian heresy And howe doe you all these thinges so expressely and directly against holy Scripture but by manifest wrething and wresting of holy Scripture to your owne priuat Interpretation from the Catholike sence and meaning If I woulde procede after this maner in the rest of your manifolde absurde and wicked heresies what a large scope might I here take to discourse vpoÌ„ the whole rable of your ragged and wretched wrestinges of Gods holy worde But good Sir you that so facingly vpholde the matter noting it so solemnely for an Vntruthe that you shoulde be called the wresters of holy Scripture you that startle and wince so at it was your kybed hele touched or are your selfe cleane and not guilty of any such matter I assure thee good Reader it woulde make a iust treatise it selfe alone the only discouering of such infamous wrestinges of holy Scripture as this honest man innocent forsothe and true in all pointes hath vsed And that I maye not seme to saie this only of affection or otherwise then truthe beholde gentle Reader for a taste of his whole lewde Replie what a number of textes of holy Scripture in this one Article which we nowe haue in hande M. Iewel hath wrested and wrethed by his priuat and strange Construction to an vnderstanding quite contrary to the Catholike Churche There is no greate occasion in this question of
for thee that thy faith not maye saile The like confidence and trust in them selues the Priestes had in the olde times as it may appeare by these wordes of the prophet Micheas The priestes taught for hiere and the Prophets prophesied for mony and yet they rested them selues vpon the Lorde and saied Is not the Lorde in the middest emongest vs It foloweth immediatly in the Prophet Non venient super nos mala c. There shall no harme befalle vnto vs. Therefore for your sake Sion shall be plowed like the filde and Ierusalem shal be turned into a heape of stones and the hill of the temple into a highe wodde These wordes if M. Iewel had added and not broken of so vpon the sodain it would haue appeared in what sence the Priestes craked of the Lorde amonge them and what their confidence and trust was Their confidence and trust was that did they neuer so ill yet God woulde not punishe them The trust whiche we haue vpon the See off Rome is that it shall not faile in the faithe grounded vpon the wordes off oure Sauiour spoken particularly to Peter in the presence of all the rest It is of the Faithe to continewe It is not of any temporall confidence of escape harmelesse in iniquite Therefore you saied vntruly The like confidence and truste c. and therefore also you haue to a wronge and contrary sence wrested the saying of the Prophet Iewell With like confidence the priestes saied as it is writen in the prophet Hieremie The Lawe shall not decaye in the Priest nor Counsell in the Elder With like confidence or rather impudency M. Iewell hath bothe wrested to a contrary meaning and also pared the very wordes of the Prophet Hieremy as he nipped before the wordes of Micheas For thus stande the wordes of Hieremy Et dixerunt Venite cogitemus contra Hieremiam cogitationes noÌ„ enim peribit lex a Sacerdote neque Consilium a Sapiente nec sermo a propheta venite percutiamus eum lingua non attendamus ad vniuersos sermones eius And the Iewes sayed Come Let vs deuise deuises against Hieremy for the lawe shal not decaye in the Priest nor the Counsell in the wise no the worde in the Prophet Come and let vs strike him with our tonge and let vs geue no eare to all his sayinges These are the whole wordes of Hieremy in that place wherof M. Iewell hath picked out a piece only and that which stode in a parenthesis to persuade a sence which the whole place being opened confuteth it selfe For those wordes are not spoken as of the Priestes only but as of all the Iewes As the whole drifte of the Chapter declareth Againe the Prophet in this place rebuketh not their belefe or doctrine but expresseth their wicked conspiracy to destroye him which had rebuked their euill life and had foretold them of Gods vengeaunce to come vpon them He speaketh not of any Councell touching the obseruation of Moyses lawe Last of all bicause the Priestes vpoÌ„ a confideÌ„ce of Gods promise made vnto them that all ambiguites and questions betwene bloud and bloud Cause and Cause Lepre and not Lepre shoulde be determined by them thought therefore that in all other thinges their Iudgement and Councell should stande in like maner bicause I saye they abused this Authorite of deciding questions of the Lawe to liue and doe in maners what them listed therefore the prophet Ieremy vsed those wordes against them If in like maner any Pope for the defence of his Lewde life woulde alleage the promise made to S. Peter that his Faith should not faile then were the Confidence and trust of such a Pope in such a case like to the Confidence and trust that those Iuish Priestes had But nowe seing the life and behauiour of Popes is not desended to be innoceÌ„t but their faithe is defended to be Sure and not able to faile in determining matters touching Faithe therefore we trust truly to the promise of Christ that Peters faithe shall not faile therefore the confidence of vs is not like to that vaine coÌ„fidence of the Priestes that Hieremy speaketh of and therfore you M. Iewel haue lewdely and wickedly wrested this place of holy Scripture as you haue done the others But God answereth them farre otherwise Ye shall â—aue darke night in stede of Vision and ye shall haue darkâ—esse in steede off Prophecye In this prophecy the Prophet foretolde the Iewes of the fall of their Synagoge and of the blindnesse that they should be in at the coming of the Messias The Church of Christ is contrary wise promised to haue the holy Ghoste for â—uer to remaine with it and Christ hath saied I will be with you all dayâ—s euen to the ende of the worlde Therefore this iâ— wrongefully applied to the Rulers of Christâ—s Churche whose faithe shall no more faile then the Churche it selfe And therefore ones againe you haue wrested the holy Scripture In like maner M. Iewell hauing alleaged a number of gloses out of the CanoÌ„ law that the Pope can not erre for a bâ—iefe solutioÌ„ to them al he abuseth a place or two of holy Scâ—ipture and so concludeth that matter thus Iewell Thus â—hey feast and chere them selues and smoth the world with vaine talke But S. Ihon saieth Noâ—ite aâ— eâ—e Patâ—em habemus Abraham Neuer saye Peter or Abraham was our Father See we not here what a smothe Solution M. Iewel hath made and howe feately he hath glosed S. Iohns Text S. Iohn sayd to the Iewes Crake not of your Father Abraham Therefore we must thinke that the Popes faithe may fayle For that is the matter which M. Iewell laboureth to proue in that place and which the gloses immediatly befor recited do witnesse Againe M. Iewel to fournish the matter shufleth betwene S. Iohns wordes Peter or as though S. Iohn had spoken or meaned there of Peter also By such glosing as M. Iewel teacheth vs we may saie S. Iohn saieth Neuer saye this man or that man or Abraham was our Father And so by this glose of M. Iewel the Child shal be taught to denie his Father Certainely S. Paule who is to be thought to haue vnderstanded S. Iohns meaning no lesse then M. Iewel not withstanding those wordes saieth to the Corinthians Though ye haue tenne thousand of Masters in Christ yet ye haue not many Fathers For in Châ—ist Iesus I begotte you by the ghospâ—ll In which wordes he feareth not to be taken for their Father though the Iewes by S. Ihon were forebidden to crake of their Father AbrahaÌ„ So properly and sincerely M. Iewel alleageth the Scriptures It foloweth in the same place of his text immediatly Iewell S. Paule speaking of his successours saieth thus I knewe that after my departure from you there shall rauening wolues come amongest you that shall not spare the floâ—ke This was spokeÌ„ to the clergy of Ephesus This maketh nothinge to
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
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
felowes as wyse as Calues or as wanton as Calues A litle sope of the good milke whiche you Master Iewell haue geauen in this place woulde profite him muche For if he will be instructed off yow then can you tell him of Sainte Ambrose Eusebius Sozomenus how they prayse her notablie for her faith and ReligioÌ„ And if he wil not it shal be knowen I trust how obedient the inferiour ministers are to their Superintendents But you perchaunce your selfe wil plaie the shreude Cowes part and kycke down with your heeles this faire deal of prayses which you geaue here to Helena if yow shal be asked whether her pilgrimage to hierusalem and seeking and honoring of the Croosse were coÌ„mendable Wel how so euer you esteeme of her in dede we denie not but she was an English woman and Christian and that in her time the Faithe was there as afterwarde also itt was in S. Chrisostomes tyme whome for that purpose you alleage The Conclusion ys that as before Lucius time the Catholike faith was not openly receiued in England so we wonder not if it remained there afterwarde as you haue proued by Tertullian Origene Helena and S. Chrisostome But that it was not altogeather geauen to Idolatrie at the cummyng in of S. Augustine what saie you thereunto Iewell Nowe let vs consider in what state this Realme stoode touching Religion att the cummyng of Augustyne att which tyme M. Harding surmiseth the whole faithe was vtterly decaied Stapleton Yea mary let this be considered And here prepare thy selfe Gentle Reader to see what A discourse M. Iewell will make Iewell First Beda saieth there were among the Britaines Seuen Bishoppes and One Archebishoppe c. Stapleton Yow saie truthe This was in wales but you promised to shew what state England was in touching Religion att the cummyng of Augustine To that point speake I praye you and shewe against D. Hardinge that the Faithe was not vtterly decaied Iewell As touching the Englishe nation itt appeareth by Beda that the Queene her selfe was Christened and had S. Martins Churche apointed vnto her freely to praie in withe her cumpanie Stapleton But where was she Christened in England or Fraunce In Fraunce truly For she was the Frensch and Christian kinges daughter and being maried to a Panyme yet she obtained to vse for her owne person and her companie such religion as was in their owne countrie of Fraunce By which it appeereth that as D. Harding saieth the Faith was vtterly decaied in England concerning the natural Inhabitours of the CouÌ„trie and the state thereof And that you haue brought nothing to the contrarie by telling vs of the Queenes Faith and Godlynes whiche was no English woman Yet you reason and saie Iewell VVhereof it maie be thought the king was no greate enemie vnto the Faithe Stapleton In dede he was no such enemie to it but he did suffer his Queene to doe as she woulde but what of that dyd he hym selfe alow it or went he to churche withe her And this speciall priuilege graunted to her dothe it not proue that the commoÌ„ order and Seruice of the Realme was otherwise but goe ye furth Iewell And therefore the lyke also maie wel be thought of a great number of the number of the people Stapleton Be it so As the king was so were many of the people but the kying suffred his best beloued to haue her church and Religion after her tradition ergo many of the people also suffered it Al this M. Iewell is reasonnable For the Panymes then were not so cruell and desperate as hugonotes and protestantes are at this present For they hauing the gouernement in their handes coulde suffer Christians to folowe the faithe in which they were borne but heretikes now are so Spritishe and Impatient that where they haue no Iurisdiction at all yet they dare to kyl Priestes to chainge magistrates and to sett forthe the Gospell with sword and terror But what haue you with al this concluded That Englishe men Fauored the Gospell at S. Augustines cumming Nothing lesse But only that the king with some other were no greate enemies vnto it that is to saie they loued it not themselues yet they hated not the Queene the straunger and her cumpanie which loued it And yet yow be not sure neither of this but you saie as it maie be thought Which argument is not grounded vpon any others Authoâ—ite but a Gheasse of your owne It foloweth Iewell Thus much shortly of the first planting of the Religionâ— of Christ within this Ileland c. Stapleton Surely then yow haue deceaued vs For when yow moued attention and prepared a waie to further mater saieing Now let vs consider in what state this Râ—alme Stoode touching Religion at the cumming of Augustine I thought yow would haue disproued D. Harding by good and substantial Recorde and shewed thath in the Englishe Nation the Faithe was not vtterly decaied But now before you had well begonn you haue sodanely made an ende and can saie no more but that as it maie be thought the Saxons were not enemies to the Gospell By which it appeareth that A short horse is soone curried and that a Faint cause can not strongely be mainteyned Thus then endeth M. Iewels discourse He sheweth that the Faith was emong the Britannes from the begynning but that is nothing to vs which speake of Englishemen and not of welchemen he cummeth to the Englishemen and geaueth a greate Gheasse at a matter nothing tending to any purpose Concluding that as it maie be thought the Englishemen were not enemies to the Faith because forsothe the Quene a stranger borne serued God after the Catholike and true maner but when they were made frindes of God and partakers of Christs Faith he saieth nothing Let vs therefore now declare that which M. Iewell is afraied to haue knowen and credited And let vs shew how the Faith hath come to vs Englishemen only from Rome that the vnkynd and cruell Childerne against their only parents maie in time whiles Repentance will bâ— taken returne againe to the Obedience of that See by whose Authoritie and prouision the Englishe were first conuerted vnto the Faithe Which to make the more open let vs shortly reherse in what State Religion was in Britannie before the cumming of the Saxons in to it Of the cumming of Ioseph of Arimathea of Simon Zelotes or of any other in to this Ileland there shall be no question betwene vs and M. Iewel For who so euer came and how so euer they came The first open and knowen profession of the faithe in this Ilelande was by the preaching of Fugatius and Damianus sent from Eleutherius then Pope of Rome at thâ— reqâ—â—st of Lucius kinge of Britanny as Polidore writeth For at the coming in of those ij preachers notwithstanding the faithe preached by Ioseph of Arimathea there were in Britany at that preasent eight and twenty Flamines of inâ—idels and three Arche flamines in whose roome