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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	bishop_n	king_n	land_n	3,471	5	5.9237	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10444	The third booke, declaring by examples out of auncient councels, fathers, and later writers, that it is time to beware of M. Iewel by Iohn Rastel ...	Rastell, John, 1532-1577.	1566 (1566)	STC 20728.5; ESTC S105743	190,636	502

the Church of Rome either the Prerogatiue which himselfe ●ath from the Church of Rome without asking of leaue of y ● B. of Rome No surely the Effect can not worke vpward towardes the cause or worke so excellently douneward as the cause neither the Bisshops of Constantinople or Iustiniana taking their Prerogatiues from Rome can endue others with like Priuileges without consent of the Bishop of Rome Therefore although the Bisshop of Constantinople hath the Prerogatiue of the Litie of Rome it foloweth not that the Bisshop of Rome is nothing superiour to the Bishop of Constantinople And if y ● Lord President in Wales should haue geauen vnto him all the Prerogatines of the Kings Court in England it foloweth not that the King and he are Hayle felowes wel mette for euer after And Christ our Sauiour although he said vnto his Apostles As my father sent me so I send yow geauing thereby vnto them as greate Prerogatiue as himselfe had yet he meant not that y ● Apostles should think themselues as good as their head euen in those thinges which they should doe as wel as Christ. M. Iewel therefore doth very unteasonably conceiue of the Law that the Popes Supremacie was not acknowledged because the Communicating of his Prerogatiue with some other Bisshops is found expressed in the Law But it wil be replied that Generaliter dictum generaliter est accipiendum The thing that is spoken generally must be taken Generally I answer this Rule fayleth when by other expressed texte of the Law that which seemeth to be spokē Generally in one place is restricted limited in an other For in the next title before this of which we speak the Emperour sayth to y ● B. of Rome Omnes Sacerdotes vniuersi Orientalis tractus subijcere vnire Sedi vestrae Sanctitatis proper auimus Vve haue made speede both to subiecte and to vnite vnto the See of your Holmes all the Priestes of the Vvest partes Againe in the same law a litle after Vve vvil not suffer sayeth Iustinian that anything vvhich perteineth to the state of Churches although that vvhich is in controuersie be vndoubted and manifest shall not also come to the knovvledge of your Holines Quae Caput est omnium Sanctarum Ecclesiarum Vvhich is the Head of al boly Churches Let the Bishope then of Constantinople enioy the Prerogatiue of the Citie of Rome in as large and General sense as M. Iewel wil yet this must be prouided for first of al that the Prerogatiue which the B. of Constantinople shal enioye doe not contrary the former law which Subiecteth al Priestes of the vvest vnto his holynes And which confesseth him to be head ouer al Churches Thus haue I sufficiently and manifestly proued that M. Iewel hath abnsed the Canon Law The Lawiers themselues haue more to say vnto him for his impudencie if he be so impudent as euer to shew his face before them And nowe to the Olde Fathers and Doctoures How M. Iewel hath abused the Auncient Fathers IT is incredible how M. Iewel hath abused the Doctours Incredible I meane not in respect of Protestantes which thinke so wel of him that they beleue no oue euident vntruth to be within all his Replye but of Catholikes which knowing the cause that he defendeth to be vtterly false may iustly suspect euery Witnesse that he bringeth in for his Doctrine And which hauing already taken him in manifest corrupting of Witnesses cannot but know him for one that loketh suspitiously whē so euer he is about Auncient Fathers Yet I assure thee ▪ Indifferent Reader the Catholikes themselues did not thinke that any man would so haue corrupted true Sentences as he hath done Or so ofre haue folowed such vnlawful craftes as are not once to be vsed of honest men But these you will say are but wordes let us therefore come to the thinges themselues And first concerning such Illations of M. Iewels as he vseth in geuing of the cause or proufe of his sayinges He applieth thereto the Testimonies of Auncient Fathers so loosely and so disagreeably as if a man would saie The Waters of Bath are exceding good against the Ache in the Ioyntes And 〈◊〉 the Prophete saieth Omnessitientes venite ad aquas Alye that be a thirst come to the waters Yea M. Iewels Applications doe worse agree with the premi●●es For his position lightly is heretical or erron●ous and his Authoritie for it is no more proper vnto it than the foresayed sentence of Esaie serueth to the commendation of the Ba●hes in England For proufe hereof I wil choose but our place in which for establishing of his Assertion he bringeth one vppon an other very thicke foure Auncient Doctours togeather Of all which there is not one that serueth his purpose M. Hardinges Athanasius saieth Power to bind and loose is geauen to the holy See of Rome And yet the old Catholike Fathers could neuer vnderstand any such special Priuilege Marke now Indifferent Reader wh●ther the places whiche M. Iewell wil allege do proue any such thing at al. S. Cyprian abused S. Cyprian saieth Quàmuis Dominus Apostolis omnibus c. The Lord read And although our Lorde after his Resurrection gaue like power vnto his Apostles Reade all his Apostles yet to declare vnitie he disposed by his Authoritie the Original of vnitie Reade of the same vnitie beginning of one The rest of the Apostles were euen the same that Peter was endewed with like felowship both of honour and of power here doth M. Iewel make a full pointe yet it foloweth in the same very sentence But the Original cometh of vnitie to declare that the Church is one In this testimonie of S. Cyprian those wordes And although which M. Iewel left out in the beginning of the 〈◊〉 are first to be considered as depending of the sentences which immediatly went before And opening the question which now we haue in hand For after S. Cypriane had declared that the Deuil seeing the Idols and Temples which he occupied before to be forsaken and lefte void through y ● increase of the Faithfull conuerted his craft to deuising of Schismes and Heresies by whi●h he might ouerturne the Faith corrupte the trueth and cut or diuide vnitie After this he ●●ferreth ●oc eò fit fratres dilectiss dum ●d veritatis orig●em non reditur nec caput quaeritur nec magistri coelestis doctrina Seruatur This moste deere brethren vnderstand that Heresies are set abroad doth therefore come to passe for that vve return not vnto the original of truth And for that an Head is not sought for nor the Doctrine of our heauenly Master is obserued Now because euery man perceiueth not the force of this saying and diuerse would haue it better opened and expressed vnto them He addeth Probatio est ad fidem facilis compendio veritatis that is The proufe hereof to make thee beleue it is easy because of the compendiousnes of the truth

Gheasse as M. Harding doeth why may he not thus Imagine with hymselfe If this Woman would thus dissemble in a Case so daungerous what needed her to take the Bread at her Maides handes And specially at that Time in that Place And in the sight of the whole people Or how could she so openly Receiue it without Suspition Or why might she not haue brought it in A napkin secreetly aboute herself The burthen then was not greate Her faining and hipocrisie had ben the easier Thus sayeth M. Iewel Why maye not A man Imagine with himselfe if he list But wil ye know why not I will tell you No man ought to make such A Glose as shall marre the Texte Nor Imagine that whiche goeth Directlye againste the Literall Sense of an Historye For the Historye the credite whereof you maie not disgrace you sayed before maketh expresse mention of breade taken at her Maides handes And of the same receyued by the Maestres in the open Church And of her faining and Hypocrisy how it was confounded And this now is done and past aboue A thousand yeres sens And how it was done it remaineth in wryting But you neuerthelesse come in with your Listing and Imagining Not to find out that by probable Conic●tures which lieth hid in the Storie but by cleane Contrarie and froward Fancye destroying the very Literall state and Description thereof And to this effect as thoughe that the Sleight of a womans wit were litle worth you adde of your owne inuention A further fetch Which perchaunse the woman would haue folowed if she had knowen it in tyme but now after all is done to aske what neede she had to take the Breade at her maides handes Or to wonder how she could so openly Receiue it without Suspition Or to teache her that she might haue brought it in a napkin Or to perswade with her that the burthen was not greate as thoughe the gentelwoman had bene so tender and fine y ● she could not haue caried y ● weight of A Singing cake more then her Ordinarie Or to Conclude with her that her Faining woulde be the Easyer thus I saie when all is past remedie to feede your owne Fancie or fill your Readers eares with so long and so vaine A tale It is to simple for any womans wit For Imagine you as much as ye lift that she neded not to take the bread at her maides handes The Storie so plainely testifying that she toke it what must folow No other thing surely but that the Storie is vnlikely And so of euery other of the Circumstancies which your man that hath A list to Imagine gathereth of that which hymselfe thinketh meete to haue ben done what other thing foloweth but that the Storie which reporteth the Coutrary to haue ben done is very vnlikely and Incredible Such a Fauorer you be of Antiquitie and promising at the beginning of your Answer not to disgrace the credite of this Storie you fall afterwarde into such A path of your accustomed Rhetorike that by A Figure of listing and Imagining and by certaine howe 's and whyes ye destroye A plaine fact and confessed Who maye trust you in Obscure or Long maters which is an Euident and Short historie doe so boldly argue against it No wonder if you perswade your Felowes or folowers to Discredite Clemens Abdias Hippolitus Martialis Athanasius and all the whole Boke of Degrees and Decretals which haue the Grace and Feate to let an Historie stand for true and yet so rightly to Gheasse at it that If the gesse be True the historie must be False The Historie saith the Gentelwoman toke the Breade at her maides hand M. Iewels or his Gheasse that by hys graunt lifteth is What neede she how could she without Suspition Why might she not haue brought it in a napkin c. Now whether D. Hardinges Gheasse as M. Iewel termeth it concerning the Receauing in this place vnder one kind only be as vnhable to stand wyth the historie as the Imaginations which M. Iewel hath here rekened vp for greater than the Sleight of a womans wit did atteine vnto let the Indifferent Reader conferre and iudge My proper intent and purpose was to shew by this Example how M. Iewel can speake so fauorablie of the Auncient Histories of the first vj. C. yeres as though he would not Discredite them And yet how in deede he practiseth with suche Libertie or Licentiousnesse rather against them as thoughe what him listeth to Imagine might be better alowed and liked than the fact it selfe which the Historye wytnesseth But let vs trie M. Iewels fidelity in an other Example What say you to the Liturgie of S. Iames I trust you will not make exception against it that it was found very lately in the I le of Can die Or sought out and found and set abroade of very late yeres Or that it is a very little boke of smal price lateli set abrode in print about vij yeres past which are so greate maters in your Iudgment that for these causes you will repell an Authoritye I trust that you haue no such thing to laye against S. Iames Masse For by the testimonye of an auncient Councel we vnderstand that S. Iames wrote a Liturgie or forme of a Masse What saye you then vnto it It may be doubted of you say And why so For S. Iames Liturgie hathe a speciall praier for them that liue in Monasteries And yet it was very rathe to haue Monasteries built in al S. Iames time You meane I thinke y ● there were no suche Monasteries then built as of late haue ben pulled downe in Englād large fair Cōmodious places for holy purposes w t Church Cloister Capiter house Refectory Dormitorie Infirmatorie bisides Reuenues lādes for euer left ther by Deuout Noble and worthy Men women to that end that God might be serued of men and women accordingly the religious hauing all things prouided vnto their hāds might serue him quietli But what thē The forme accidentes of an house do not make a Monastery no more then y ● maner of aparel doth make a Monke And although in the Apostles time no suche peace or glory was in the church y ● by great buildings or tēporalties it was known estemed in y ● world yet without all doubt the Ordres and Rules emong some Christians of that time so rathe as you call it were so religious and well appointed that S. Iames might well praye for suche as liued in a singular manner and fasshion of a Monasticall and Spirituall life I will not trouble you with many witnesses in a mater so plaine and euident I referre you to Eusebius and He wil direct you to Philo Iudeus which liued in the time of the Apostles and wrote suche things as himselfe knewe to be p●actized of Christians before the name of Christians was well knowen abroade First he testifieth of them that they renounced all their goods

And wheras in S. Gregories time none as it appereth but of y ● Clergie did serue in the church And in our more loose daies al persons yet without 〈◊〉 are not permitted to execute the of●ice of Singing or Reading in the Church M. Iew. in speaking for the 〈◊〉 ●hat by likelyhood as a copie 〈…〉 be seene at their Sermons so in y e churches Men women boy●● wēches souldiars mari●ers merchāts begg●rs tag rag al should be fit 〈◊〉 to beare a part as he is therein more open loose than we of these disool●●e daies so with S. Gregorie his time he agreeth nothing at al. Conferre and Iudge An other Example Omnes Episcopi qui huius apostolice ●edes ordinationi subiacēt c Al Bishops saith M. Iew. out of an episile of Anac●et●s y ● be boūd to haue their orders cōfirmed bi this apostolik see c. wherby it may be gathered y ● other bishops wer not subiect to y ● ordināce of y ● see This Decree is two waies abused first in englishing i● then in reso●ing 〈◊〉 it Concerning the Interpr●tation it is two thinges to say Al Bishopes that are bound to haue their orders of the Apostolike See And Al Bishopes that are boūd to haue their Orders confirmed by the Apostolike See Because y ● second is twenty times larger then the first Of the first Anacletus speaketh meaning that al they which are immediately subiect to the Bishop of Rome and take Orders immediatlie at his hands shal as it foloweth in the Decree com or send yerely about the Ides of May to S. Peter Paules Church in Rome Of the Second M. Iewel speaketh which are out of the peculier Prouince of the Bishope of Rome And which yet when they are by their Clerg● named elected at home must be afterwards confirmed by the B. of Rome and ar● so ordeined and consecrated in their 〈◊〉 Prouince So that the Bishopes of Italie are ordeined and confirmed both by the B. of Rome but the Bishoppes of Fraunce or England when it was good are not made by him but confirmed that is to say as the woorde i● sel●e geue●h he ratifieth that which other haue or shal doe The Interpretation therfore of M. Iewels is false so is also his collection and Argument For although al the Bishopes that are vnder the Bishope of Rome and boūd to receiue their orders at his handes immediatelie although al these I say be within Italie onely or nigh thereabout as farre as his special Prouince goeth yet doth it not follow therevpon that the Bishope of Arls or Caunterburie are not at al subiect vnto him Like as in an Armie where y ● King him selfe is present when he shal diuid● the battel and appoint the gouern●men● of diuerse bandes to diuerse Capitaines reseruing to him selfe one emong al of which he by him self wil haue y ● charge Although these now that he hath chosen out be al that he hath to sette in aray and order by him self yet must you 〈◊〉 infer that he hath no Authoritie ouer the other partes of the Armie because he doth not as immediately gouerne the whole as his special parte For Immedia●elie but one part is vnder his charge but by meanes of his Capitaines whom he onlie hath appointed whom he againe by his authority mai vterly displace or other wife 〈…〉 he is King ouer the whole So is 〈…〉 B. of Rome His authoritie is as 〈◊〉 ●s the name of Christians doth 〈◊〉 abroad And Christe which commit●ed vnto S. Peter his Lambes Sheepe charged thereby al that would be of hi● flocke to obey his Uicepastor Now because the faithful are so multiplied that one man by himselfe can not Personally ●ome to euery place therfore euen from y ● beginning there was made distinc●ion of Prouinces and Iurisdictions in the Church of Christ in so much that the Pope himself had and hath stil a det●rmined portion Not that any Archebishope in the world should take him self for as good as his Patriarche Or y ● the Primates themselues shuld presume to ●e as Supreme as the Pope but that y ● charge being diuided emong many y ● who le might ●e with more spede lesse ●rouble 〈◊〉 He ruleth therfore his owne ●art as if he were but a Bishope Archbishope or Pa●riarche he ruleth y ● whols as the Uicare of Christ head of his Church vnder him He ruleth his own part Proportionablie because he is a man which can not do al by himself he ruleth the whole by special prerogatiue of Christes grace power because he is the chief Steward ouer y ● house of Christ which he hath purchasen by his mo ▪ 〈◊〉 death the whole world Concerning his own part other Bishops be his fellowes as laboring to the perfection of that whole in which euery of them hath also a part Concerning the whole some are Archebishops Primates some Patriarches euery one of a larger Iurisdiction then other and one alone is ●o●e This distinctiō then being most plain manifest that Rule and Gouernement is put in practise both Immediatlie by y ● Rulers owne Act And Mediatlie or by meanes of other to take away the secōd by affirming y ● first wheras first second do in sundry respec●es wel st̄ad together it is without reason or consequence As if one would say The King chargeth al his Lords Officers about him to mete where he hath appointed ergo it may be gathered that no other with●● England beside them of y ● Co●rt are bound to appeere where he shal appoi●te them And so doth M. Iewel reason Al Bisshopes that are bound to take their Orders or as he falsi●ieth the text to haue their Orders confirmed by the Apostolique See must as it foloweth in the Law come or send yearely to Rome Ergo other Bishopes that are not Immediatly but Mediatly vnder him are not subiect to the ordinaunce of that See Note also that whereas the Decree of Ana●letus is concerning the yearely comming of Bishopes to Rome ▪ and not of any other point of Obedience and dutie M. Iewel might wel argue thus The Bishopes onely of Italie that are subiect to the Apostolique See are boūd ●er●ly to come to Rome c. Ergo the Bishoppes of other Countries that are further of are not bound to come yerely ●hither But from this one particular for which onely the Decree was made to reason gen●rally of the Obedience and Subiection due to the ordinaunce of that See it is Sophistically and Unreasonably done By this I moue then sufficiently y ● he hath abused the Canon Law How M. Iewel abuseth the very Gloses of the Canon law BUt doth his boldnesse stretch no further than to the Text or doth he not corrupt also the Gloses verely he leaueth neither them vntouched ●hat is to say vncorrupted For if M. Iewel once touche a place it is very ●ard but it wil be the