called Mysteria spiritu loqui aedificare seipsum to speake Mysteries in the Spirite to speake to God to aedifie him selfe so nowe he calleth it Spiritu orare to praye in the Spirite Plena sine dubio Consolationis verba al wordes full of Consolation vndoubtedly as Chrysostome saieth and all commending the speaking in toungues though the gifte of Interpretation be muche preferred before it Bicause it edifieth more Whiche edifying of the Congregation was the chefe and onely scope of the Apostle in this Chapter This being so concluded of the Apostle he goeth forthe and sayeth Quid ergo est What then is it Or as you haue hearde Chrysostome before to expounde it What is beste and moste profitable to be done The Apostle answereth And here come in the wordes that Master Iewell alleageth I will praie with my Spirite I will praie with my Minde I will singe with my Spirite I will singe with my Minde These words what they meane you haue hearde before out of Chrysostome Let vs goe forthe with the text of S. Paule as M. Iewell alleageth it Iff thou blisse with thy Spirit howe shall the ignorant sue Amen vnto thy thankes geuing For he knoweth not what thou saiest In the Churche I had leuer c. In these wordes Loe M. Iewell hath wickedly corrupted and mangled S. Paule First where he saieth Iff thou blisse with thy Spirit· For the worde Thy is not in the text of the Apostle but is presumptuosly added to holy Scripture by Master Iewell For it is a matter that skilleth muche and that altereth muche the meaning of the Apostle The Apostle meaneth here Bâ—nedicere Spiritu to blesse in Spirit as he meaned before orare spiritu to praie in Spirit That is as Chrysostome saieth Pâ—regrina lingua gratias agere To blesse or geue thankes in a strange tounge euen as before to praie in Spirit was to vse the gifte of strange tounge in praier For the scope of the Apostle being in this place to debace the gifte of tounges not vtterly but in comparison of the gifte of Interpretation bicause this edifieth the whole congregation the other not as before he vsed the Comparison of the musical instrument whiche vnlesse it be in tune deliteth not the hearer and of a Trumpet whiche vnlesse it be blowen after the certain and accustomed noyse it dothe not instruct the souldyar as the Apostle vseth also herein the comparison of familiar coÌ„munication wherein if I vnderstande not the partye withe whom I speake nor he me bothe I to him and he to me is barbarous straunge and vnprofitable as he vsed also the example of priuat praier done by the gifte of toungues in a straunge language where he that so praieth vnderstandeth not him selfe what he praieth and so his minde is not edified thereby though he praie in the Spirit and vseth well the gifte of God so nowe last of all the Apostle maketh an other example off the Common praier and saieth Iff thou blesse or geue thankes by the gifte of tounges which is to praie openly in a tounge vtterlye straunge and vnknowen howe shall c. This much for the worde Benedicere Spiritu to blesse in Spirit according to the meaning of Chrysostome Nowe if the Apostle had saied as Master Iewell alleageth him If thou blesse in thy Spirit it coulde not haue bene taken for blessing by the gifte of tounges as Chrysostom taketh it For that gifte procedeth not of oure Spirit but of the Spirit of God And it is a kinde of blessing not in our Spirit but in that Spirit which as Chrysostome saieth is Donum concessum linguaâ—que mouens A gifte that is graunted and that moueth the tounge Verely a Miraculous gifte geuen as Chrysostom saieth Olim in the olde time in the very primitiue Churche not geuen then in his time or at any time sence But nowe to an other moste manifest corrupting of this text committed by M. Iewell Iff thou blisse with thy Spirit saieth M. Iewell out of S. Paule how shall the ignorant saie Amen Saint Paule hathe not so but thus Howe shall he that supplieth the roome off the ignorant saye Amen So haue all Copies bothe Greke and Latin that are knowen to be extant Beholde therefore good Reader a moste manifest Corruption of holy Scripture by M. Iewell It is greate skill whether we reade the ignorant or he that supplieth the roome of the ignorant Indoctum saieth Chrysostome promiscuam plebem vocaâ— By the ignorant the Apostle meaneth the Common people But he that supplieth the roome of the ignorant and of the Common people he that as Primasius saieth pro idiota id est pro ignaro respondâ—t Amen answereth Amen for the ignorant he is him selfe no ignorant but lerned He is called Idiota whiche hathe skille onelye of his proper and Mother tounge But whosoeuer hathe lerned the Common lerned tounge beside as the Greke in the Greke Churche the Latin in the Latin Churche he is no more Idiota but accompted amonge the lerned and suche a one as maye supplie the roome of Idiota and answer for the ignorant Againe Idiotam appellat eum qui in laicorum ordine constitutus est The Apostle saieth Theodoretus calleth that man Idiota which is yet in the order of the laye people But he that supplieth the roome of the Idiota is or ought to be of the clergy Thus much difference there is betwene the Ignorant and him that supplieth the roome of the ignorant Why therfore dothe M. Iewell thus wickedly corrupt the wordes of the Apostle Why dothe he alleage the ignorant in stede off him that supplieth the roome of the ignorant Is not this an euident and manifest Corruption of holye Scripture Had it not bene much for the vauntage of M. Iewell to conceale those wordes of the Apostle he woulde not so shamefully haue nipped them of quite in the middest And who will trust yow nowe M. Iewell in doubtefull matters whiche doe so deceiue vs in plaine thinges In dede M. Iewell would haue S. Paule to saie that the Ignorant him selfe shoulde answere Amen whereby he thinketh he might conclude that they ought therefore to vnderstande the priest But neither Saint Paule requireth the ignorant to answer but him that supplieth the roome of the ignorant neither dothe S. Paule speake here of the Seruice done in a Common lerned tounge but in a strange tounge vsed by the waie of the miraculous gifte of tounges For and marke well gentle Reader there was in the primitiue Churche in the Apostles time beside the Common praier and set Seruice of the Churche a certain peculiar gifte of praying in a straunge tounge of the whiche the Apostle here speaketh and Chrysostome in an other place thus writeth Vná cum his omnibus Prophetiae sanitatum linguarum donum dicit erat precum donum quod ipsum Spiritus dicebatur Quo qui praeditus erat pro plâ—be
vniuersa preces fundebat Beside all other giftes of prophecy of healing and of tounges there was also a gifte of praier whiche was called the gifte of the Spirit He that had this gifte praied for the whole multitude And he geueth hereof the reason shewing also the maner in these wordes For whereas not knowing what is good for vs we aske many thinges of God that are not profitable for vs this gifte of praier came vpon some one of them whiche then liued who for suche thinges as might be profitable for the whole congregation bothe stoode him selfe and praied for all the other and also taught the other The Apostle therefore here calleth by the name of Spirit bothe suche a gifte and also that soule which receiued such gifte and praied vnto God and mourned For he that was founde worthy of this gifte standing vpp withe great compunction off minde and also with much lamentation such lamentation I saie as from the harte lyeth prostrat before God and praieth for all suche thinges as are behoofull for the congregation Of the whiche maner the deacon at this daye is a token praying for all the people Thus farre Chrysostome This praying by the waie of a miraculous gifte was no sett ordinary and appointed Seruice to be readen out of the booke as nowe we haue it and as in Chrysostoms time it was but a maner of miraculous praying vpon the sooden so as the Spirit moued Againe he that had this gifte of praying did not onely praye him selfe but also alios edocebat he taught and instructed other To praie it was not requisit he should be vnderstanded For that was done gemitibus ijs qui ipsa quidem mente deo se prosternunt by sighynges suche as from the harte doo prostrat them selues before God But to teache other it was necessary that he shoulde be vnderstanded Therefore when anye man vsed that gifte of prayer withe the gifte of tounges together praying in a straunge tounge without prophetia the gifte of vnderstanding added thereunto he spake mysteries he prayed to God he edified him selfe he prayed in Spirit But he edified not the hearers he praied not mente in minde and vnderstanding When he so praied the lerned him selfe whiche supplied the roome of the ignorant did not vnderstande him nor coulde not answer Amen to his praier Why Bicause he praied in a straunge tounge bicause he vsed or rather abused touching the edifying of other the miraculous gifte of tounges And therefore the Apostle immediatly sayeth which wordes also M. Iewell hath quite in his text left out and so deceuied ones againe his Reader For thou geuest thankes well but the othâ—r is not edâ—fied that is as Chrisostom expoundeth spiritu concitatus sonas thou geuest out a sounde being stirred vp with the Spirite as Theodoretus expoundeth it Thou praisâ—st God being moued with that diuine gifte but he that heareth thee is no whit edified So Oecumenius saieth The Apostle referring worthy praise to the gifte of tounges saieth For thou geuest thankes well c. Thus by the minde of these lerned Fathers all this geuing of thankes and blessing in the Spirit or in a strange tounge is a geuing of thankes or blessing by the waie of that miraculous gifte of tounges not by vsing the sett and ordinary Seruice in any lerned or Common tounge knowen to the lerned that supplieth the roome of the Ignorant The Apostle in all this Chapter speaketh of no such Matter You see therefore good Readers howe fittely and truly M. Iewell and his felowes do alleage this place of S. Paule against the Seruice in a common lerned tounge suche as the Greke tounge is to the Greke Churche and the Latin to the Latin Churche But let vs graunte a while to M. Iewell that S. Paule hath all this while spoken of the Seruice in a lerned tounge vnknowen to the Common ignorant people let vs I saie for a while graunte it against the exposition of so many lerned Fathers and against the very euidence of S. Paules text Yet S. Paule saieth of such a one as so praieth Tu quidem bene gratias agis Thou geuest thankes well Nay saieth M. Iewell It is a maruailous miracle that any man will be so wicked as so to vse it These are your very wordes M. Iewell aboute the beginning of your text vpon this Vntruthe Nowe I aske you M. Iewell Did S. Paule speake in this place of praying in a straunge tounge by waie of the miraculous gifte which the speaker him selfe sometime vnderstode not and which was done by some one man moued thereunto vpon the soden Did he speake it of praying in a lerned tounge though vnderstanded of the speaker him selfe yet not vnderstanded of the Common people and ordinarely vsed for the Seruice of the Churche If the firste then what maketh this for your vulgar Seruice then why doe you bringe it here against the Seruice in a lerâ—ed tounge then why do you and your felowes all so stoutely applie this place to proue that the Seruice ought to be in the Vulgar tounge Last of all then howe do you bringe that miraculous praying of some one man moued thereunto by the Spirit against the Ordinary sett Seruice of Gods Churche If the seconde why do you call that wicked so to be vsed and those men impudent which wâ—lâ— defena â—â— which the Apostle in expresse wordes saieth was VVell done Answer to this dilemma M. Iewell with all the shiftes phrases gloses and euasions that you can possibly deuise I thinke the best answer that you can make is to prouide that our bookes be stayed at Grauesende and the worlde may neuer see your nakednesse wickednesse and abominations Before I come to the rest of the wordes which you haue alleaged oute of S. Paule I muste put the wordes whiche goe before left out by you againe fraudulently M. Iewell I saie Fraudulently bicause the concealing of them hathe hindered the truthe as it shall nowe appeare After that S. Paule had saied Thou geuest well thankes but the other is not edified it foloweth I thanke God that I speake my selfe also with the tounge of you all that is as Chrysostom expoundeth it Theodoretus also and Oecumenius I haue the gifte of tounges more then any of you all But I had leuer here beginneth M. Iewell leauing out also the worde But to speake fiue wordes with my minde so that I may instructe others then tenne thousand wordes with my tounge Then it foloweth after many sentences which M. Iewell straight adioyneth let all thinges be done to the edâ—fâ—ing of the people And yet the wordes of the people are not the wordes of S. Paule Now what meaneth the Apostle in these wordes Forsothe he prosecuteth the vsing of the miraculous gifte of tonges I my selfe saieth S. Paul can speake in as many straunge tounges as anye of you all or as the grekes do reade Magis quà m omnes vos linguis
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
speaketh alowde Suâ—sum corda and the people answereth Habemus ad dominum By which lowde speaking of the priest the people is stirred to praier This D. Harding saied to be the meaning of Iuâ—â—inians Constitution Against this what doth M. Iewell Replie Verely to the matter nothinge But hauing first corrupted S. Augustin nipped S. Ciprian and then altered the wordes of D. Harding he confuteth thaâ— which was not auouched and fighteth with his owne shadowe thus Iewell And dothe he thinke the people can vnderstande the praieâ— without vndeâ—standing of the tounge As the people is not bounde to vnderstande the praier of the priest so neither is it nedefull that they vnderstande the toâ—nge Such vnderstanding of the people neither Iuâ—tinian nor S. Augustin nor S. Cyprian do require neither the wordes of D. Harding doe affirme Iewell S. Augustine if he were aliue woulde be ashamed to see suche a Commeâ—t vpon his wordes Yeâ— M. Iewell not only S. Augustin but S. Ciprian also if they were aliue woulde be ashamed and highly offended to see their wordes so corrupted and mangled and so vsed of you to maintaine a Schisme in the Churche which they so greuously abhoâ—red Iustinian if he were aliue how would he be ashamed to see his Constitution so racked to proue a Vulgar Seruice which he neuer dreamed of And had you any shame or regarde of your selfe M. Iewell you woulde be ashamed and sorye to thus to abuse bothe the doctours and auncient Fathers and also the very text which lyeth open for any man to reade and peruse Iewell He saieth further The priesâ— lifâ—eth vp his voice not that the people may vnderstanâ—e him but onely foâ— a tokeâ— to sâ—ewe that he praieth What passing impudency is this Is theâ—e nothinge in you but Vntruthe and falshood M. Iewell Is the answer of D. Harding so good that you can not Replie without altering his wordes or adding to his wordes For first where you affirme that D. Harding saieth The priest lifteth vp his voice not that the people may vnderstande him true it is he meaneth so though he saied not so But here you must remembre you make D. Harding to saie two contrary thinges Before you reason with him as though he had saied the people ought to vnderstande the praier when you saied And dothe he thinke c. Nowe you make him to saie That the priest â—ifteth vp his voicâ— not that the people may vnderstande him But nowe to come to your present Vntruthe when you saie But onely for a token to shewe that he praieth that is a manifest Vntruâ—he For D. Hardinge tolde you out of S. Augustin that the priest lifted vp his voice to the ende that the people hearing the priest might be lifâ—â—d vp vnto God and how By a certaine consâ—nt through putting in minde of the priest Iewell And thus he maketh the Miâ—ister of God worse then a bâ—asen trompet which if it gâ—ue no certaine sounde as S. Paule saieth no man can prepare him selfe to warre This is the iust iudgement of God that who so seketh to blinde others shall be geuen ouer and become blinde him selfe It is an easy matter when a mans eies be pluckt out to proue him blinde As longe as you make D. Harding to speake at your pleasure no maruail if you confute at pleasure In dede if the Priest lifted vp his voice only for a token that he praied and neither praied him selfe in dede neither stirred other thereby to praier then truly M. Iewelles collection might stande for good and then the Belles were as good as the Priest But if the Priest lifting vp his voice at the Seruice time bothe praieth him selfe vnto God and stirreth also the people thereunto as S. Augustin and S. Ciprian bothe haue saied then is the priest a true Minister of God then he geueth out a certaine sounde and bothe doth well him selfe and edifyeth other And then M. Iewell hath lost a good argument And notwithstanding S. Augustines minde coÌ„cerning the speaking of the priest be plaine in it selfe yet afterwarde in the same Booke he openeth it in this maner more at large VVe are agreed vpoâ— this that the 157 wordes we speake be tokens But a token vnlesse it betoken some thinge is no token Nowe if the priest after M. Hardinges construction vtter his wordes which are the tokens of his meaning in an vnknowen tounge and 158 the people vnderstande not what is tokened according to S. Augustins meaning he speaketh and yet saieth nothinge and sheweth tokens and yet tokeneth nothing All this cometh to one ende The wordes of the Priest vttered in an vnknowen tounge do vtter yet his meaning vnto the people For his meaning is not that the people shall vnderstande the wordes that he speaketh that hath not bene yet proued But his meaning is that the people thereby be stirred to deuotion be put in minde of their duty in the Churche and with one consent praie with the Priest This is that which S. Augustin and CipriaÌ„ reporte This is the meaning of Iustinians Constitution And this is so true that amonge such infinit diueâ—site of tounges and languages as well in the East Churche as in the West the Seruice hath yet neuer bene in any other tounge then Greke and Latine as it shall the next Vntruthe at large appeare Iewell Further S. Augustines wordes be clere The Priest in the assemblie speaketh alowde Significandae mentis causa vt homines audiant c. To the ende to declare his minde that men may heare him and by the sounde off his voiâ—e be put in remembraunce But M. Hardinge saieth No. The Pâ—iest speaketh not alowde to thentent to declare his minde neiâ—her that men may heare him nor be put in remembraunce but 159 only to geue a token that he praieth And thus by his glose he vtterly destroyeth the texte Stapleton Had this place of S. Augustine bene clere and euident on M. Iewelles side he would not haue vsed such Shiftes such Discourses such RepetitioÌ„s such Alterations such Coursing and Coyling of it as he hath done You see how ofte he hath turned and tossed it to make it serue and yet it will not be For whatsoeuer S. Augustin saied herein D. Harding saied it also who alleaged the whole wordes of S. Augustin in his text and by those wordes interpreted the Constitution of Iustinian Now cometh M. Iewell and after all other Shiftes affirâ—â—eth D. Harding to saie all quite contraâ—y to S. Augustin I can saie no more herein but desire the discrete and indifferent Reader to peruse the wordes of D. Harding in his owne text D. Harding denieth not as M. Iewell saieth here he doeth that the Priest speaketh alowde to thentent to declare his minde that men may heare him He denieth not that the Priest pâ—tteth the people in remembrance Neither dothe he saie that the Priest geueth only a token that he praieth But he saieth all the Contrary euen
anye one of that side is able to shewe that the publike Seruice was in anye other toungue then in Greke or Latine For it is easy to be shewed euen by the Doctours of his owne side By these fewe it maye appeare M. Iuell hath made but a simple brauerye in this forewarde of his doctours And if the body and rerewarde serue him no better he may wipe his bill and go to rouste Let vs see what foloweth But what if Doctour Harding him selfe haue in plaine wordes confessed the same But what if he haue not Then hath M. Iewell loste a good argument Iewell Although he haue wantonly denied Christ yet I trowe he wil not denie him selfe He denieth Christ wantonly which forsaketh his olde religion that he was baptised in and embraceth a wanton ghospel planted by a wanton frier yoked with a wanton Nonne not he which forsaketh such wanton lewdenesse to returne to his old and approued Faith Iewell Consider good Reader his owne wordes hereafter folowing in this selfe same Article But S. Paule saye they requireth that the people geue assent and conforme them selfe vnto the Priest by answering Amen to his prayer made in the Congregation Hereunto M. Harding answereth thus Verely in the primitiue Churche this was necessary when the Faithe was a learning and therefore the prayers were then made in a Common toungue knowen to the people What can there be more plainely spoken Stapleton Yes forsothe If he had added and that in neither greke nor Latin then had it ben more plainely spoken then had it bene contrary to him selfe Now it is no more then S. Thomas and Nicolaus de Lyra saied before And therefore as we haue proued before their sainges to make nothing for M. Iewell so doth not this of D. Hardinges neither As they spake of no other vulgar toungue but of Greke and Latin which then were Vulgar soo doth here D. Harding speake of none other tonges but of greke and and latin also which theÌ„ were Vulgar What nedeth nowe all this myrthe and triumphe that M. Iewell maketh saying Iewell M. Harding hath vtterly forgotten him selfe His sayinges can not 190. stande togeather If he be true in one in the other he must nedes be false Put vp your pipes M. Iewell and take your ease D. Harding remembreth him selfe well enough His sayinges do stande wel together and bothe are true Iewell Yet good Christian Reader for thy better Satisfaction it maie please thee to knowe that in the primitiue Churche the Common Seruice was not ministred by one man alone but by the Priest and whole Congregation alltogether as maye appeare by the generall consent of the olde Fathers M. Iewell speaketh faire It is reason he be hearde and beleued also if after such smothe wordes he bringeth vs sounde and substantiall proufes But if al this gaie talke wanteth matter let him be knowen for an earnest trifler Iewell Clemens Alexandrinus saieth In orationibus vâ—luti vnam vocem habent communem vnam mentem In the Common praiers they haue all as it were one voice and one minde M. Iewell hath in these fewe wordes vsed two feates of hys Arte. He hathe gelded the wordes of the doctour and shifted in a worde of his owne which vtterly altereth the doctours minde The whole sentence of Clemens is thus Est ergo quod est hic apud nos altare terrestris congregatio eorum qui sunt dedicati orationibus qui veluti vnam vocem habent communem vnam mentem The aultar therefore which we haue here he talketh of the Sacrifice of praier is an earthly congregation of those whiche are dedicated to praiers which haue as though it were one voice and one minde He talketh of such as were dedicated to praier of the clergy or other religious men who praie altogeather with one voice and minde not of the people He talketh of their vsuall Seruice not of the Common praier of the people The Worde Common M. Iewell hath added of him selfe more then he founde in the doctour Now of the clergy or religiouse men dedicated to praier that you maye not thinke I faine or fable Clemens mencioneth in this same booke within litle more then a leafe after this place where he saieth Nonnulli certas ac definitas horas constituunt orationi vt tertiam sextam nonam Many do appoint certaine set houres for praier as the thirde houre the sixt howre and the ninth howre· But what if al this were spoken of the people and that they all praied with the clergy We knowe this Clemens was a preacher in Alexandria And there the Seruice was in Greke Therefore this helpeth not yet M. Iewell any whit except he minde to reason thus The people in Alexandria had their Common Seruice in Greke Ergo they had it in no Vulgar tounge bâ—side the Greke Such straunge Conclusions become wel this strange alteration of Gods Seruice Iewell S. Chrysostom sayeth Not only the Priest geueth tankes to God but also all the People And what doest thou maruail to see the Priestes and people in prayers talke togeather Surely M. Iewell no maruaill at all But a great maruaill it is that a called bishopp as you be should blinde Gods people First with suche patched sentences of the holy Fathers then with such Betle arguments as you make For the first the whole wordes of Chrisostom are these Againe in the same dreadfull mysteries the Priest wisheth well to the people and the people wisheth well to the Priest For with thy Spirit is nothing els to say then this that al that beloÌ„geth to thaÌ„kes geuing is coÌ„moÌ„ For not only the Priest geueth thankes but also al the people For taking first their answer and gathering them together that this Mysterie might be done worthely and rightly he beginneth the Eucharist And what doest thou maruaill if the people speaketh with the Priest VVhereas also with Cherubin and other heauenly powers they sing those holy himnes in common Al this is but the Accustomed answering of the people to the Priest in the preface of the Masse as to this day it is vsed Which will easely appeare to the lerned and discrete Reader dâ—ligently coÌ„sydering the whole place Now touching the Argument these be M. Iewels reasons The people praiâ—th withe the priest And the priest praieth in Greke Ergo the people had not their Seruice in Greke Vnderstande good Reader Chrisostome was bishopp of Constantinople a parte of the Greke Churche His Masse or Liturgie is yet extant in Greke He praied in Greke and preached in Greke Aske M. Iewell when thou metest him next if all this be not true And then if he graunte it aske howe his Greke Masse can proue the Seruice was not in Greke Truly he shall haue nothing to saie vnlesse he saie that Greke is no Greke Chrysostome is not Chrysostome Nor Iewell is not Iewell Iewell And here to leaue S. Augustine S. Hierom S. Basile Nazianzenus Dyonisius
tounges of all Nations This maketh well For M. Iewell but this vtterly ouerthroweth the doctrine of S. Augustin Litle thought that olde Father that euer his wordes shoulde be thus vsed or so violently forced to such Conclusions Iewell S. Ambrose speaking of the Iewes that were conuerted to Christ saieth thus These were Iewes whiche in their Sermons and oblations vsed sometime the Syrian tounge and sometime the Hebrewe M. Iewell findeth small force in olde Father Origen to proue that he seeketh for And therefore he runneth to S. Ambrose for helpe Howbeit for him I muste nedes saie he hathe taken wronge and is ill vsed at M. Iewelles hande as being by violence and perforce made bothe to suppresse that he woulde saye and also to saye that he woulde not saye and yet in the ende saieth not one worde for the Vulgar Seruice S. Ambrose expounding the wordes of S. Paule In the Churche or Congregation I will rather speake fiue wordes withe iudgement to instruct other then ten thousand wordes in the tounge saieth that the Apostles meaning is that it is farre more profitable to speake a fewe wordes in preaching that all maye vnderstande then to vse a longe talke in an vnknowen language And then he addeth who they were that vsed suche longe talke in strange tounges when the Christians were assembled to praye and saieth These were Iewes whiche at Sermons and Oblations vsed sometime the Syrian tounge sometime the hebrew ad CoÌ„mendationeÌ„ for a vaine glorie and commendation For they gloried to be called Hâ—brewes bicause of the merit of Abraham These wordes of S. Ambrose as they proue nothinge that the Iewes had their Seruice in the Hebrew or Syrian tounge so it blameth openly the Iewes for vsing these tounges at the Seruice and oblation time If M. Iewell had geuen thee good Reader the whole wordes and sentence of S. Ambrose thou shouldest easely haue sene howe litle they made for the Vulgar Seruice vnlesse M. Iewell will reason thus S. Paule blameth the Iewes for vsing the Hebrewe or Syrian tounge in the Seruice Ergo the Seruice was in the Hebrewe or Syrian tounge For of this premisse it will rather folowe The Iewes are blamed for vsing the Hebrew and Syrian tounge in the Seruice Ergo the Iewes had not their Seruice in the Hebrewe and Syrian tounge And thus M. Iewell hath brought S. Ambrose against him selfe and hath not yet founde his Vulgar Seruice Iewell S. Basill writing vnto the lerned men of Neocaesarea and shewing in what order the people vsed to resorte to the house of praier in the night season and to singe psalmes in sides and to praie together towardes the ende thereof hathe these wordes As it were fâ—om one mouthe and from one harte they offer vpp vnto the Lorde the psalme of confesâ—ion and the wordes of repentaunce euery of them applieth partiâ—ularlye vnto him selfe Hereby it is plaine that the people in S. Basiles time songe the psalmes together and vnderstode what they songe Here M. Iewell remembreth him selfe better and whereas he saied before he woulde leaue S. Augustine S. Basill S. Hierome and other suche copie he pretended then to haue nowe he alleageth notwithstanding S. Basill and S. Hierome bothe declaring in this point bothe his former brauery and his present wante These wordes of S. Basill as they make nothing for the Seruice in the Vulguar tounge other then the greke so do they verye well declare the auncient custome of the primitiue Churche of the clergie rising at midnight and singing psalmes together withe the people But what will M. Iewell gather hereof Will he reason thus The people songe the psalmes together in the Greke tounge Ergo the sâ—ruice was in neither Greke nor Latine Vnlesse he conclude thus he concludeth nothinge against D. Harding M. Iewell confesseth before that S. Basill preached in Greke and the Vulgar people vnderstode him And thinketh he by the Greke Seruice whiche the people as he confesseth vnderstode the Greke Seruice and the Greke sermons of S. Basill beinge both in like Greke as his Liturgie and homilies yet extant do testifie to conclude that the Seruice was not in Greke Thus by M. Iewelles reason Greke and not Greke Vulgar and not Vulguar somethinge and nothing shall be all one But he felt him selfe the weakenes of this argument And therefore he laboureth to adde some more force vnto it and saieth Iewell And least M. Hardinge should slippe awaye as his wonte is and say All this was done in the Greke tounge and not in anye tongue barbarous S. Basill hath allready preuented him StapletoÌ„ It is well that M. Iewell foresawe the Checke I trust he will auoide the Matto Iewell For immediatly he addeth further as it foloweth Iff ye fliâ— vs for thus singing and praying together then muste ye flie the Aegyptians and bothe the countres of Lybia and the Thebanes and the Palestines and the Arabians and the Pheniâ—ians and the Syâ—ians and the borderers of Euphrates and generally ye muste flie all them that haue watchinges and praiers and common psalmodie in estimâ—tion I trowe M. Harding will not saie All these nations spake Greke or Latine StapletoÌ„ No more trowe I neither Yeat if he shoulde so saie M. Iewell withe all his learning is not able to proue the contrarye But what if he saie that all those nations had their Seruice in Greke allthough they spake not all Greke What if all those countres be but a parte of the East Churche whiche all had the Greke Seruice Coulde they not singe and praie together onlesse they praied in their Vulguar knowen tounge Or can not the deuoute applie particularly to him selfe the wordes of repeÌ„taunce except he vnderstand the psalme that he singeth This is but a Gheasse M. Iewell that bicause the common psalmodie was practised in Aegypt and other countres therefore all those countres vnderstode the psalmodie Let vs consider the forme of your argument In Aegypt Lybya Syria and other countres common psalmodie was had in estimation Ergo the Seruice in all those countres was in the Vulgar tounge Withe the like reason you might conclude against the Seruice whiche withe our owne eares we heare to be in Latin that yet it were not in Latin As thus In Dutcheland Fraunce and Italy the common psalmodie iâ— bothe practised and highly estemed specially in monasteries Ergo in Dutchelande Fraunce and Italye the Seruice is in the Vulgar tonge We see and knowe the contrary of the conclusion We see and knowe the premisse to be true also Therefore we see and knowe the argument to be naught And why Forsothe bicause you conclude the whole by a parte and the parte by a Surmise As the whole Seruice yowe conclude of the psalmodie And the psalmodie yowe Gheasse was vnderstanded Which yet if it were graunted there remaineth for yowe yet to proue that they vnderstode nor Greke nor Latin and then that the Seruice was
This common tounge he that vnderstode not was called Idiota the ignorant saieth Sedulius Vpon this distinction of straunge tounges it is euident that though the Apostle by the waye off an example blameth the blessing at Common prayer made in a straunge tounge that yet he meaneth not by that straunge tounge that whiche is the Common lerned tounge of the Churche and whiche he that supplieth the roome of the ignorant is acquaynted with all though it be a tounge of the ignorant him selfe not vnderstanded but that he meaneth therby such a straunge tounge as was vsed by the miraculous gifte of speaking withe tounges and whiche was so straunge that neither the ignorant nor he that supplied the roome of the ignorant vnderstode yea and the whiche the Minister or priest him selfe vnderstode not Therefore Chrysostome saieth If thou geue thankes in a straunge tounge which nâ—ither thou doest vnderstande thy selfe nor doest interpret vnto other suche was not the Common lerned tounge whiche euerye Minister in the Apostles time vnderstode right well subijcere Amen plebis non potest He that is of the people can not awnswere Amen and when thou saiest secula seculorum which is the end of the praier he that heareth thee will not saye Amen For why Thou talkest in a tounge vtterly straunge whiche thy selfe vnderstandest not This was not the Common lerned tounge which bothe then and now euery priest vnderstandeth but it was a straunge tonge vsed by the miraculous gifte of the holy Ghoste To awnswer therfore shortly to the obiection made I saie The Chiefe disputation of the Apostle in that Chapter is not of straunge tounges vsed at the Oblation and praier but at the Sermons and preaching Therfore his disputation in that place toucheth nothing the Seruice of Christes Churche now vsed in the Common lerned tounge Secondarely the Apostle though he speaketh by the waye of an example of the Common praier vsed in a straunge tounge yet he meaneth that straunge tounge whiche was vsed by the waye of miracâ—â—ous gifte he meaneth not the Common lerned tounge which to him that supplieth the roome of the ignorant whose duty it is to awnswer Amen is not straunge though to the ignorant him selfe it be perhappes straunge that is not vtterly vnknowen but not distinctly vnderstanded The thirde awnswere maye be that the same blessing in Spirit in a straunge tounge whiche the Apostle by the waye of example bringeth in though it was done in the CoÌ„mon praier yet that blessing was no parte of the Common praier sett in bookes and ordinarely vsed as we haue it nowe and as in Chrysostomes time they had it but it was a blessing or thankes geuing that some one of the Congregation vsed vpon the soden being moued and stirred thereunto by the Spirit as we haue before out of Chrysostome proued at large By all this it maye appeare that this fourtenth Chapter of the firste to the Corinthians as of M. Iewell and all his felowes not onely vnfittely but very grossely and ignorantly applied to proue their Vulgar Seruice What will they saie if it maye nowe be proued out of Saint Paule that in the publicque praiers of the Church as no strange tounge is to be vsed which he that praieth or he that in stede of the ignorant dothe answer can not vnderstande so also no mere Vulgar tounge must be vsed Let vs consider the rest of Saint Paules comparisons and examples in this place of the whiche Bâ—nedicere Spiritu to blesse or praie openlye in Spirit that is in a straunge miraculous tounge is one The musicall instrument must haue a certain and proper time But for whose sake Forsothe only for his whiche hath skill in that arte to whom euery light discorde is a great anoying The Trumpet geueth out a certaine propre and distincte sounde But to whom To the souldyar which is acquaynted therwith and who hathe lerned to guide him selfe thereafter To other men the sounde of it signifieth nothing Againe if I speake or talke priuatly with one I must speake to an English man in English to a Frenche man in Frenche and so forthe If my talke be to a Frenche man though all that stande about be English and vnderstande onely Englishe yet I will speake Frenche only bicause my talke is to none but to him Fourthly if I praie priuatly to my selfe and will praie mente in the minde my wordes muste be suche that I my selfe maye vnderstande And then if I vnderstande Greke Frenche or Latine I maye praye in Greke Frenche or Latine though an other perhaps shoulde not vnderstande that praier For why I praie in this case by my selfe alone Laste of all to come to the last comparison which the Apostle vseth of publike praier if I blesse or geue thankes in the publike Seruice I must be vnderstanded But of whom Of all the people That is not necessary But of him or them whiche ought to make answer and to whome I speake in that publike office Who is that by the worde of the Apostle Not idiota but qui supplet locum idiotae Not the ignorant suche as promiscuâ— plâ—bs common people saieth Sedulius is but it is he that supplieth the roome of the ignorant which is lerned whiche hath skill of the Common lerned tounge He muste make awnswer to him I speake in the publike praier He therfore must vnderstande me Nowe that he maye answer me and that he maye vnderstand me I nede no more to vse the Vulgar tounge then the Musicion the Trumpetter the talker or the priuat praier nede to applie his musike to blowe his trumpet to vtter his talke and to praie after suche a sorte as all other maye vnderstande and take profit by But only it suffiseth that he which supplieth the roome of the ignorant doe vnderstande me it suffiseth that I speake in the Common lerned tounge which he is acquaynted withall euen as the Musicion plaieth to please the skilfull the Trumpetter bloweth to geue warning to the souldiar and so forthe Mary to preache as I then direct my talke to the whole people so it is nccessarye that I speake in such a language as all the people maye vnderstande me And so the Churche of Christe doth and allwaies hathe done as well in the one as in the other Thus the disputation of Sainte Paule in this place not onelye helpeth nothing your Vulgar Seruice M. Iewell but I may saye to you it geueth a greate cracke thereunto Let nowe euerye indifferent Reader Iudge whether the Latine Seruice be vsed in the Latine Churche withe the breache of S. Paules Doctrine as you moste wickedly and fondle doe bable at Paules Crosse and as yowe M. Iewell in this your facing Replie doo impudently bragge and crake Iewell And yet must we vpon M. Hardinges warrant nedes beleue that all this maketh nothinge for the Englishe Seruice in the Church of England Not vpon D. Hardinges warrant but vpon the warrant off the
not of the church Seruice and noteth therefore bothe in the text and in the Margin very solemnely that D. Harding wresteth Origen hauing caste such a blott vpon him he saieth it only and proueth it nothinge But that Origen spake of the Scriptures read in the Seruice it appereth probably firste for that the Scriptures were at that time in Alexandria first read in the Seruice as lessons and after expounded by the waie of homilies and also that Origen him selfe was at that time the Common and ordinary maker of suche homilies and laste of all that these verye wordes of Origen are a parte of such an Homilie ordinarely made after the Seruice Let nowe the truthe speake whether D. Harding hathe wrested Origen or M. Iewell slaundered D. Harding Harding If all praiers made in an vnknowen tounge be a mocking of God as Beza saieth then were the praiers vttered by miracle in the primitiue Churche with tounges which the vtterers them selues vnderstode not after the minde of Chrisostome a mocking of God For I see nothinge whereby they are excluded from his 87 generall saying and vniuersall proposition Iewel The 87. Vntruthe This generall saying of Chrysostome is Vntruly reported Here M. Iewell for lacke of better game hunteth after letters and rippeth vpp syllables Vpon the terme His he woulde founde an Vntruthe him selfe construing vntruly the saying of D. Harding For D. Harding by these wordes his generall saying meant not any generall saying of Chrysostome but the generall saying of Beza whiche went but fewe lines before and is this VVhat Praiers so euer be made off any man in a tonge that he vnderstandeth not they be to be taken for a mockery of God From this generall saying off Beza M. Iewell they are not excluded saieth D. Harding which in the primitiue Church vttered the praiers with tounges which the vtterers them selues after the minde of Chrysostome vnderstoode not For euen these also by the generall saying of Beza were mockers of God This is no bishoplike demeanour M. Iewell but a childish behauiour no sadde writinge but a rascall wrangling no shewe of honesty but a mere scurrilite to fight vpon termes and quarell aboute sillables either contrary to your owne knowleadg and iudgegement or els without all iudgement with much ouersight lightnes and rashenes Harding As the Vulgar Seruice pulleth their mindes frō priuat deuotion to heare and not to praie to litle benefit of knowleadge for the obscurite of it so the Latine geuing them no such motion they occupie them selues whiles the priest praieth for all and in the person of all in their priuat prayers all for all and euery one for him selfe Iewell The 88. Vntruthe For the vulgar Seruice encreaseth deuotion as by sundrie Authorities it shall appeare Stapleton Whether vulgar Seruice encrease deuotion or plucke from deuotion it is not the Authorite of lerned men but the experience of the people that trieth it Verely in our countre the people it selfe confesseth they are much distracted from their deuotion by attending to the Minister reading the Seruice and not vnderstanding it Yea do not your owne doinges M. Iewell confesse it You haue taken order in certaine places of the realme as we certainely vnderstande that betwene your matins and the Communion there be a staye made of halfe an howre or so to thentent the people in that meane while may attende to their priuat praier and priuat deuotion Why is this order taken but bicause at Seruice time the people is distracted from priuat praier and priuat deuotion And truly herein whether the priuat deuotion of the people be not much more now distracted by harkening to there english Seruice which yet they vnderstande not alltogether then it was att the latin Seruice when they vnderstode nothing I dare to make the people itt selfe iudge thereof The reason M. Iewell why you esteme the english Seruice to encrease deuotion more then the latine is bicause you imagin for certain that the people vnderstandeth it As I will easely graunt they do sometimes vnderstande some part thereof so that they do allwaies vnderstande the whole though you would graunt yet no wise man wil graunte it and the people it selfe I dere wel say wil denie it Verely I haue hearde of a Gentleman which reading the Booke of the Statutes in english confessed he oftentimes vnderstoode not what the Statutes meaned And doubtlesse Holy Scripture iff it were not much harder then the english Statutes are so many lerned commentaries shoulde not haue ben made thereupon so many heresies had not ben grounded vpon the doubtefull interpretation thereof Brefely itt had not bene so many hundred yeares read only in the lerned tounges greke and latin The Scripture therefore being not allwaies vnderstanded though in the mother tounge no maruaill if the people be some times distracted For when the Minister readeth on still and the people Harkening thereunto knoweth not what it meaneth what shall they do Shall they harken It is to no profitt Shall they let the Seruice goe and fal to priuat praier Your order is against it whereby if any harken not to the Seruice he shall be taken for a papist Thus by your vulgar Seruice the people oftētimes either is forced to be idle or if he will be well occupied incurrech displeasure What is distraction from priuat deuotion if this be not Thoching your Authorites the saying of Chrisostom that praying together in the Church with our brethern auaileth more then when we praie alone c. maketh directly against your first protestanticall doctrine off praying vnder headges and in chambers when you should come to Churche but for common praier in a vulgar tounge itt maketh not so much as for the priuat praier of eche one praying in the Churche eche by him selue and all with the priest Lyra saying that the people answereth Amen to the priest withe more deuotion when he vnderstandeth the praier saieth truly touching the duty of answering But that according to the Doctrine of S. Paul stādeth not in the whole people but in him qui supplet locū idiotae that supplieth the roome of the ignorant which wordes M. Iewell in alleaging the whole place of S. Paul pag. 194. guilefully and fraudulently left out to make the reader beleue that the whole people was bound to answer Amen Iustinian speaketh of the lowde speaking of the prist not of the Seruice to be vnderstāded as we haue before at large declared The saying of S. Augustin how can he singe duly whiche knoweth not what he singeth pertaine euidently ad Psalmistas to such as were appointed by order of the priest to singe as we haue before declared out of the 4. Coūcel of Carthage not to al the people whose duty it was to praie in the Churche not to singe psalmes The particular application of the psalmes which are songe to our owne selues whereof S. Basill speaketh maye as well be done of deuoute people in the
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
Hierom vpon this place of S. Matthew expoundeth Peter to be the Rocke vpon the which Christ builded his Churche saying Sicut ipse lumen Apostolis donauit c. As Christ gaue all the Apostles light that they might be called the light of the worlde and had their other names of Christ so vnto Simon which beleued in Christ the Rocke he gaue the name of Peter And by the metaphore of a Rocke it is well saied of Christ vnto him I will builde my Churche vpon thee And how many Fathers may be here alleaged which all with one mouthe do confesse that vpon Peter not only vpon the faithe or Confession of him the Churche is builded Tertulliam saieth Latuitne aliquid Petrum aedificandae ecclesiae petram dictum Was there any thinge kept hidde from Peter which was called the rocke of the Church to be builded S. CipriaÌ„ almost as ofte as he speaketh of Peter so ofte he calleth him the foundatioÌ„ of the Churche Petrus saieth he super quem aedificata ab eodem domino fuerat Ecclesia c. Peter vpon whom our lorde builded his Churche And againe Loquitur illic Petrus super quem aedificanda fuerat Ecclesia Peter speaketh there vpon whom the Churche should be buylded â—xpounding also the Authorite which Christ gaue to Peter in this place of S. Matthewe he sayeth that although the Apostles had aequal power yet vt vnitateÌ„ manifestaret vnitatis eiusdem originâ—m ab vno incipientem sua authoritate disposuit to expresse an Vnite in the Churche Christ by his Authorite disposed that the fountaine and springe of that Vnite shoulde procede of One which was Peter Therefore also in the disceptation of Peter with Paule touching circuncision S. Ciprian Commending the humilite of S. Peter towarde S. Paule saieth Nec Petrus quem primum Dominus elegit super quem aedificauit Ecclesiam suam se vindicauit c. Neither did Peter whom God chose to be the chefest and vpon whom he builded his Church reuenge him selfe etc. Olde Fater Origens wordes in this matter seme very plaine Thus he saieth Petro cum summa rerum de pascendis ouibus traderetur super ipsum velut super terram Fundaretur Ecclesia nullius confessio Virtutis alterius ab eo nisi Charitatis exigitur When the chiefe gouernement of feeding Christes flocke was committed to Peter and the Church was builded vpon him like as vpon earthe the profession of no other Vertu is required of him but Charite For after Christ had three times asked him Peter louest thou me yea and ones Diligis me plus his Doest thou loue me more then these other doe and to euery question Peter had answered Yea Christ concluded with him and saied Pasce oues meas Fede my shepe In these demaundes only loue was required of him And at this time saieth Origen Summa rerum de pascendis Ouibus traditur The chiefe and principall gouernement of feding Christes shepe was deliuered vp vnto him and Super ipsum velut super terram fundata est Ecclesia The Church was builded or founded vpoÌ„ him vpon Peter him selfe euen as vpoÌ„ earthe That earthe truly which our Sauiour called a Rocke and made it by his special praier for him that his Faith should not faile stroÌ„ger and stedfaster then any Rocke or Quarre of what euer stone it be Therefore Cyrillus an other greke Father saied expressely Nulli alij quà m Petro Christus quod suum est plenum sed ipsi soli dedit Christ gaue his whole ful power to none other then to Peter But to him only he gaue it And what is to be Vicair of Christ if this be not If he haue Summam rerum traditam the Chiefe gouuernement and Authorite left vnto him as Origen saieth if Christ gaue to him ful power and to none other as Cyrillus sayth if vpoÌ„ him the Church was builded as so many Fathers doe witnesse not only S. Hilary S. CipriaÌ„ S. Ambrose S. HieroÌ„ and Tertullian of the West Church but also S. Chrysost S. Basill Origen and Epiphanius of the East Churche how can it be doubted but that Peter succeded to Christ by his owne most blessed appointment in full power and Authorite and was therefore his true Vicaire It will here be saied Many other Fathers yea and some of these alleaged do expound this place of Matthewe in such sorte that not vpon the person of Peter but vpon the faith of Peter the Church is builded To this I answer that bothe is true And that I declare by two causes First by most euideÌ„t reason next by Authorite The reason is this The Churche is builded vpoÌ„ the faith of Peter and yet vpoÌ„ the person of Peter bicause the person of Peter touching his faithe is no fraile mortal creature but is a stroÌ„g vnshakeable Rocke as the faith it self is And why so Forsothe bicause to the person of Peter it is promised that his faith shal not faile Christ sayd I haue praied for thee Peter that thy faith may not faile We beleue this praier is obtained And therefore vpon this warrant of Christes praier the person of Peter and his faithe shall neuer be seuered Thus the fathers calling sometimes the faith of Peter sometimes Peter him self the Rocke of the Churche do meane one selfe thinge By Authorite thus it is proued No writer doth more often and more earnestly interpret that place of the faith of Peter or of Christ him selfe and call that faith and coÌ„fession of his and sometime Christ him self the Rocke vpon the which Christ builded his Church then doth S. Augustin Yeat the same lerned Father in his Retractations remembring that he had also expounded the same of Peter him selfe quod in eo tanquam in petra fundata sit Ecclesia that the Churche was builded in Peter as vpon the Rocke which sence also he saieth was songe by many in the hymnes of S. Ambrose where it is saide of the cocke hoc ipsa petra ecclesiae canente culpam diluit At the crowing of the cocke the Rocke of the Churche Peter lamented his faulte he concludeth the whole matter of those two expositions either off Peter to be the Rocke either of Christ with these wordes Harum duarum sententiarum quae sit probabilior eligat lector Of these ij sentences which is the more probable I leaue it to the Readers choyse Wherein as he condeÌ„neth none so he alloweth bothe And thus much out of the lerned Fathers for confirmation of the Minor or second proportion of my former Argument that the wordes of Christ in S. Matthew were properly spoken to Peter and that he was made by Christ the foundation and Rocke of the whole vniuersall Churche Which with the Maior or proposition being thus proued the Conclusion I trust will well folowe that Christ hath lefte and appointed in his Churche a Vicair vniuersal and that S. Peter And so farre is the rashe
lerned of this age as well on your side as amonge the Catholikes this to be the State of the question For so the faithe of Peter was prayed for not only for the person of Peter in whom it was very weake when he denied Christ euen after that praier made but for the whole Churche committed to Peter This is the State of the question Now to your Proufes Alphonsus de Castro saieth It is certain that Liberius was an Arrian By Theodoretus and Athanasius better Authors then is Alphonsus it is certain he was banished two yeres for nott yelding to the Arrians and resisted also the Emperour Constantius face to face in defence of the Catholike faithe against the Arrian heresy Of hâ—s yelding afterwarde though Athanasius do mention yet he excuseth him expressely for no Arrrian And certain it is he neuer decreed for the Arrian heresy Iewell Pope Honorius was an heretike off the secte of them which were called Monothelite condemned for the same in the sixt Councel holden at Constantinople Stapleton That Councell in dede as it is nowe sette forthe Dothe recken Honorius the Pope of Rome amonge other bishopps condemned for that heresy But Bloudus Aeneas Syluius Sabellicus Platina do reporte that this Pope Honorius was the first that condemned the same heresy That also by the meanes of this Pope Heraclius the Emperour being fallen in to that heresy was reduced to the Catholike faithe and persuaded to bannish one Pyrrhus by whom he had ben seduced into Africa Therefore as this very sixte Councell of Constantinople confesseth that the Actes of the fifte general councel had bene corrupted by heretikes yea and epistles forged in the name of Vigilius the Pope vnto Menna the bishop of Constantinople and againe of Menna to Vigilius in defence of that same heresy of the Monothelites so it may seme this sixt Councell hath bene by the grecians corrupted â—nd the name of Honorius the Pope thrust in among other bishops And this to haue ben the maner of the grecians to faine writinges of Popes off Rome or to corrupt theÌ„ with heresies it appeareth wel by the complainte off Pope Nicolas the first in his epistle to Michael the Emperour of Athanasius in the 8. Synod of leo the first in his letters to the bishopp of Palestina and in S. Gregory in his letters to Narses But an vnuincible argument that Honorius the Pope was no heretike nor condemned in that Councell are the wordes of Agatho the Pope whose legates were president att that Councell the wordes I saie off his epistle sent to the Councel and read in the Councel where he hath these wordes Hec est verae fidei regula quam in prosperis aduersis viuaciter tenuit Apostolica Christi ecclesia que per Dei gratiam a tramite Apostolicae traditionis nunquam errasse probabitur nec hereticis nouitatibus deprauata succubuit quia dictum est Petro. Ego pro te rogaui vt non deficiat fides tua tu aliquando conuersus confirma fratres tuos Hic dominus fidem Petri non defuturam promisit confirmare eum fratres suos admonuit quod Apostolicos pontifices meae exiguitatis predecessores confidenter fecisse semper cunctis est cognitum This is the rule of the right faithe whiche the Apostolike Churche of Christ hath earnestly defended bothe in prosperite and in aduersite which also by the grace of God shall neuer be found to straie from the pathe of Apostolike tradition neither hath yet yelded to hereticall nouelties Bicause it was saied to Peter I haue praied for thee Peter that thy faithe shall not faile And thou being sometime conuerted Confirme they bretherne Here our lorde hath promised that the faithe of Peter shoulde not faile and our Lorde here commaunded him to confirme his bretherne Which the Apostolike bishops my predecessours to haue allwaies earnestly done it is knowen to all men Thus Farre Agatho the Pope in that epistle sent to the Sixt generall Councell read in that Councell and allowed by their commom consent all crying in ea per Agathonem Petrum loqui that Peter speake in that letter by the mouthe of Agatho Nowe howe is it possible that Honorius the Pope who liued not three score yeares before that tyme shoulde there presently haue bene condemned for an heretike and yet the epistle of Agatho then Pope auouching constantly that none of his predecessours euer were heretikes be allowed for Catholike Therefore vndoubtedly either that Councell is nowe corrupted as the fifte general Councell was by heretikes or els Honorius was condemned not as Pope nor as decreeing and defending that heresy by publike authorite but as holding that hereticall opinion by him selfe and as vttering the same in his letters to Sergius of Constantinople And then Honorius was in dede condemned there for an heretike but not the Pope Els Pope Agatho had most impudeÌ„tly abused the Councell and the Councel no lesse wickedly dissembled his falshood when bothe he auouched that none of his predecessours had bene heretikes and that his auouching the Councel allowed Hereunto may be added that Photius the bishop of Constantinople writing of the seuen generall Councelles and reakoning vp al that were in those Councelles condemned maketh no mencion at all of this Honorius Pope off Rome And thus farre it appeareth that the example of Honorius dothe nothinge weaken the praier off Christ praying for Peters faithe neuer to faile either in him or his successours Iewell Pope Marcellinus openly made Sacrifice vnto an Idole StapletoÌ„ So S. Peter denied Christ euen after Christ had praied for him that his faithe should not faile But as Peter notwithstanding suffred after Martyrdome for Christes name so did this Marcellinus also suffer Martyrdome euen by that Emperour Diocletian by whom he had bene before constrayned for feare of deathe to commit Idolatry And againe S. Peter is not saied to haue erred in the faithe or to haue loste his degree of Apostleship bicause for feare of deathe he denyed Christ and by penaunce recouered againe so neither can Marcellius be saied to haue erred in the faithe or to haue corrupted the succession of Christes Vicaires seing he repented of his wickednesse and suffred afterwarde Martyrdome in that cause But suche is the good will of M. Iewell to the See of Rome from which we englishmen receiued our first faithe and baptisme that he omitteth no one Pope that did amisse that so he may disgrace that successyon And truly if such exceptions may be heard M. Iewell may proue that S. Peter also lost his Apostleship and erred in the faithe Iewell Pope Iohn the .22 helde a wicked heresie against the immortalite of the soule Stapleton This is a wicked blasphemy of Iohn Iewell against Pope Iohn of a protestant against Christes Vicaire of an heretike superintendent against a Catholike bishop He helde no opinion against the immortalite of the soule It is a