answer I saie that as no certain numbre as you confesse is appointed by Christ so no number at all is by him necessarely prescribed Bothe these pointes we lerne of the Church expounding to vs the Scripture when it is a Commaundement and when it is not The one of these you haue also lerned of the Church the other you lerne of your selues and of your late vpstert masters of Germany and Geneua against the church I saie the church of these last ix C. yeres by your owne confession which is the true Church of Christ no lesse then the first vj. C. yeares as I haue proued vnto you out of holy Scripture otherwere Harding Christes example importeth necessite off receiuing onely the other rites as number place time c. be of congruence and order Iewell The 17. Vntruthe For number is not only of Congruence but also of Institution Stapletō Though this Vntruthe serueth but to make vp the score as being the same with the last Vntruthe noted before yet bicause M. Iewell standeth so gladly on this grounde we will trie farder what sure holdefast he hath to staie him self thereon I aske of M. Iewell why is the number more a parte of Christes Institution then a certain number then time and place He saieth Christ hath by speciall wordes appoynted a number to receiue when he saied diuide ye amonge your selues take ye eate ye breake ye do ye this c All this sayeth he importeth a nūber of necessite I answer First all this was saied to the Apostles as to priestes For none but Priestes can do that which Christ did none but Priestes can minister the holy Sacrament as Christ then did Againe a number receiueth daily thourough out the whole Church of Christ a number eateth breaketh and dothe that which Christ did And so the commaundement of a number is fulfilled Last of al this is in dede the example of Christ that in his blessed Supper a number did communicat But this is no commaundement of Christ that for euer a number should in like maner cōmunicat together He saied Hoc facite doe ye this bicause they were then made priestes that should so do he saied not Sic facite do ye after this sorte as ye see I haue done For thē not only the number but also the time and the maner in all pointes ought precisely and inuiolably to haue ben obserued Well saieth M. Iewell it was a commaundement and that appeareth well for that the Apostles and holy Fathers of the primitiue Church practised it so Well saie we it was no commaundement and that appeareth well for that the Apostles successours and holy Fathers of many a more hundred yeares did practise it otherwise I meane the bishops and priestes of the church of Christ these ix C. yeares What ende now shall there be of this controuersie You appeale to the first 600. yeares for example of a number I appeale to the later ix C. yeares for the contrary You saie the first 600. yeares kept the true Institution of Christ. And I saye the later ix C. yeares kept the same also No saie you these later times haue broken the Institution off Christ. For thus you saye in the text pagina 22. 23. Iewell Christ sayed not do this in Hierusalem or in this parler or after supper or at this table or being so many together or standing or sitting But he saied thus Do ye this that is take ye bread blesse it breake it geue it in my remembrance This is not a Ceremonial accident but the very ende purpose and substance of Christes Institution How thē Must a nūber take it blesse it breake it and geue it in one place at ones Thē you must haue not onely a numbre to receiue at ones but also a nūber to Minister the cōmuniō at ones For as to Take it pertaineth to a number of Communicants so to Blesse it to Breake it to Geue it pertaineth to a nūber of Ministers and Priestes not to all that communicat But to the matter brefely I saie The approuing of the breache of Christes Institution is a damnable errour No damnable errour coulde haue ben allowed in the vniuersall churche these ix C. yeares Ergo the breache of Christes Institution could not possibly be approued these ix C yeares in the vniuersall church of Christ. The minor or seconde proposition is proued abundantly out of the psalmes the prophets and the ghospell otherwhere The maior you can not denie So the conclusion is vnuincible What then Forsothe then it remaineth that neither the first 600. yeares in the communion of a nūber neither the later ix C. yeares in the Sole Receiuing off the priest which you cal Priuat Masse did breake Christes Institution Bicause the churche can not vniuersally erre at all much lesse for anye continuance of time This being so it remaineth clere that the number of communicants is no parte of Christes Institution nor commaundement of Christ. Harding In whiche thinges the Church hathe taken ordre willing and charging that all shall communicat that be worthy and disposed Iewell The 18. vntruthe The Church of Rome hath taken no such ordre Stapleton The daily and continuall Practise of the church of Rome repelling none that are worthy and disposed declareth suche Order to haue ben taken Yea the churche hath taken expresse order that ones in the yere at the lest all faithefull persons shall communicat Againe the embarring of this holy sacrament from excommunicated persons from notorious offenders and open penitents declareth that to other not so excommunicated not such notorious offenders not yet continuing in their enioyned penaunce this holy sacrament is not embarred but is free and open to be receyued of such as desire it Touching the first if any well disposed person were euer repelled from the blessed sacrament let M. Iewell proue it and then shall he proue his Vntruthe Touching the later al Canōs and Decrees yea euen the Practise of the Protestants thē selues in their pretensed religiō doth witnesse it True it is therefore that seing none Worthy are repelled and only the Vnworthy by decree is repelled that for the admitting alwaies of the worthy the Churche hath taken order Harding It is not called communion bicause many or as M. Iewell teacheth the whole Congregation communicateth together in one place but bicause of the effect of the Sacrament c. Iewell The .19 Vntrueth For of communicating together it was called Communio Stapleton Yea forsothe but not of communicating together in one place These wordes in One place you leaue out to make an Vntruthe where none is For as we all confesse the worde Communion to be vsed of the Fathers for the communicating together either of eche of vs with and amonge our selues or off vs all with God by the knot of this most heauenly Sacrament So that this cōmunicating together ought of Necessite to be of the Whole
Congregation in One place that M.D. Harding denieth that the Fathers neuer saied that you can neuer proue M. Iewell In that sence the worde Communion is not taken Harding Thus we see S. Hierom and S. Augustine were of one Communion and did communicat together although they were farre asunder Iewell The .20 Vntruthe Rising of the ambiguite or doubtfull taking off this worde Communion Stapleton If this worde Communion be as you confesse ambiguous if it signifie sometime A consent of religion as after in the texte you saie pag. 28. then yet vpon your owne confession it will folowe that saint Hierom and saint Augustine who consented in religion were of one communion together and communicated together in that sence of the worde Communion and so is it by your confession no Vntruthe that in a sence they were of one Communion and Communicated together For as you knowe that saying is not Vntrue which in any one sence or meaning is True You could not therfore iustly note this for an Vntruthe being but of the minde that you are But now D. Hardinges saying is so True that he saieth no more then S. Hierom him selfe saied and professed That is that S. Augustin was Episcopus communionis sua A bishop of his Communion If saint Augustin were a bishop of saint Hieroms Communion which saint Hierom him selfe saieth then were saint Austen and saint Hierom of One communion which D. Harding saieth If then this be an Vntruthe which D. Harding saieth then is it also an Vntruthe that S. Hierom saied Go nowe M. Iewel and note a number of Vntruthes vpo◠saint Hieroms workes and let this stande for one as truly as you haue noted D. Harding therfore Againe as they were of One Communion so they communicated bothe together Wherein M Iewell In religion and faith only If they did so only yet thē were it true that they Communicated together For in this sence they Communicated But nowe not only so For they were saied to be of One Communion bicause they communicated together in the blessed Sacrament All Catholikes in that sence were saied to be of one communion Heretikes M. Iewell in that sence were not of one communion with the Catholike Fathers Heretikes neuer communicated together with the Catholikes in the Churche A clere and moste manifest example of this is the daily Excommunicatian vsed in Christes Churche For what is Excommunication but embarring from communicating in the Churche with other Christians But as one excommunicated in London if he be iustly excommunicated is excommunicated not only in Londō but through all England yea and through all Christendom beside as longe as in Religion Englande ioyneth with the reste of Christendō so he that cōmunicateth in London and is of one communion with the faithfull people of London he communicateth also with al England and all Christendom beside and is of one communion with them all So were saint Hierom and saint Augustin of one communion so they communicated together though they neuer receiued the sacrament together in all their life time but liued in farre distant countries the one from the other the one in Afrike the other in Palestine Harding The priest after that he hath receiued the Sacrament in the Church taketh his naturall sustenance and dineth and then being called vpon carieth the rest a mile or two to the sicke in eche house none being disposed to receiue withe the sicke he doth that he is required 21 doth he not in this case communicat with them and do not they communicat one with an other rather hauing a will to communicat togeather in one place also if oportunite serued Iewell The .21 Vntruthe M. Harding saieth the priest doth communicat and not cōmunicat bothe together Which is a cōtradiction in nature Stapleton D. Harding saieth the priest hauing saied Masse doth Communicat with the sicke persons Receiuing their Housell after his masse bicause they communicat the precious Body and Bloud of Christ whereby they are made one in Christ and betwene them selues Againe he saieth they do not communinicat for all that in One Place together So in the first they haue a Communion In the seconde they haue none In one sence they haue in an other they haue not This is M. Iewell no contradiction in nature nor yet in reason and therfore no Vntruthe at all on D. Hardings parte You know M. Iewell by your logike Omnis Contradictio est ad idem Euery cōtradiction is about one selfe thing Harding If this might not be accompted as a laufull and good Communion either people shoulde be denied that necessary vitaile of life at their departing hence which were a cruel iniury and a thinge contrary to the examples and godly ordonances of the primitiue Church or the priest c. Iewell The 22. Vntruthe This order was taken not for euery sicke party but for persons excommunicat Stapleton Such order was not taken for persons excommunicat but for such as being before excommunicated and after reconciled receiued it being in sickenesse and daunger of death as al other Christen men did as appereth by the Canons made in this behalfe And who doubteth but much more for sicke persons not excommunicate Vnlesse the wisedom of M. Iewell will thinke the primitiue Church to haue graunted that benefitt to excommunicat persons which to other not excommunicated was not graunted Yes he saieth Iewell Such reconciliation was thought necessary at thende for solace of the party Yea truly M. Iewell would haue this Sacrament to be but an outward Solace and Token of his Reconciliation amonge the faithfull But Cum ad hoc fiat Eucharistia vt sit accipientibus tutela seing the Eucharist is therefore made that it might be a sauegarde and protectiō to those which receiued it as S. Cipriā saieth therefore not only to excommunicat persons in time of Sicknesse for their reconciliation or Solace as M. Iewell fancyeth it was graunted but also for their sauegard and protection It was called their Viaticum their Vitail or foode of life not only a Tokē of their reconciliation to the Church This being the reason of the decree it is to be thought the primitiue Church prouided not only for excommunicat persons but also for euery sicke party which though not for the bonde of excōmunication yet for other considerations might stande in nede of this blessed Sacrament no lesse then the other But what nede many wordes M. Iewel him selfe confesseth that Christen folcke in their sickenesse had the Sacrament ordinarely sent home vnto them For the which he alleageth Iustinus Martyr Apolog. 2. If so M. Iewell then to denie to sicke persons their housell is contrary to the example and godly ordonaunce of the primitiue church by your owne Cōfession and the Authorite of Iustinus Martyr Which is the thing that D. Harding saied and you most vntruly and contrary to your selfe haue noted for an Vntruthe Harding Now if we excepte those
Fathers haue so called it which here D. Harding saied not and therefore you do but peuishly to builde your Vntruthe vpon that reason it shall hereafter be sene vpoÌ„ the Vntruthes of the xxj Article For there it is proued out of the Fathers that it was called our Lorde and God which is as much as our Maker and Redemer You maye not M. Iewell Miscere in lenâ—e vnguenium confounde questions together Harding Omnes in Eremis solitariam vitam agentes vbi non est sacerdos Communionem domi seruantes à seipsis communicant All they which liue a solitary life in wildernesse where no priest is to be had keeping the Communion at home do communicat with them selves alone Iewell The 29. Vntruthe M. Harding hath corrupted the translation These wordes with them selues alone are not in S. Basill Stapleton No are M. Iewell What then meaneth that greke which you your selfe after do put in the margin of your text These wordes I saie what meane they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary saie you Iewell the english is They receiue of them selues VVhich say you may well be vnderstanded that one of them receiued of an other for wtte of a priest It may so be vnderstaÌ„ded you say Then it may also otherwise I saye But that not only it may but ought also otherwise to be vnderstanded then you saie I proue These Eremites came not one at an other But liued as S. Basil sayth a Sole life For betwene Eremites and Monkes this was the difference that the one liued as Anchorets did vtterly without company The other liued by great numbers vnder one Father As it appeareth well by S. Augustin and S. Basill him selfe other where Therefore receiuing at home they receiued of them selues alone But how then is the greke truly translated Forsothe well enough M. Iewell For that preposition in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not allwaies signifie of or from but sometime per by and with it selfe alone As where we reade in Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is in Latin truly translated per se potens prodesse a man able to doe good by him self alone And so hath D. Hard. expressed truly the greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VViâ—h them selues alone It semeth you were not vtterly ignorant hereof your selfe And therefore you saie in your text thâ—t you will not greatly striue aboute it Yet must you nedes note it for an Vntruthe to make vp a number specially in this first Article that so euen at the first you might discredit your aduersary for euer Done like a true RhetoriciaÌ„ M. Iewel but not like a good Diuine and searce like an honest maÌ„ Harding In this saying of Basill it is to be noted First that necessite here hath respect to the lacke of Priest and Deacon So as 30 in that case the Sacrament might be receaued of a faithfull person with his owne hande Iewell The 30. Vntruthe S. Basill saieth The Communicant receiued with his owne hand euen in the presence of the Priest StapletoÌ„ The Lewdenesse of you M. Iewell hath no measure The wordes of S. Basill saie two thinges First this they saie As concerning this that it is no greuous offence for one to be driuen by necessite in times of persecutioÌ„ to receiue the Communion with his owne hande no Priest nor Deacon being present it is a thinge superfluous to declare for that by longe custome and practise it hath ben confirmed and taken place These are the wordes of S. Basill which D. Harding alleaged and vpon the which he noteth most truly that in the lacke of Priest and Deacon in that case I saie the Sacrament might be receiued of a faithfull person with his owne haÌ„de The other wordes of S. Basill meÌ„cioning of an other sorte of common people not Eremites which in the Church taketh it in their owne handes euen in the presence of the Priest are not noted by D. Harding in this place but in the former as I said You haue done therefore most Lewdely in so clere wordes of S. Basil to note an Vntruth on D. Hardings part You should haue marked that though S. Basill saie of some in the Later Part of his sentence that in the presence of the priest the Communicants receiued with their owne handes yet he saieth of other before in the Former part that no priest nor DeacoÌ„ being present they receiued the CoÌ„munion with their owne handes You should also haue marked that D. Harding noteth the First maner spoken of by S. Basill not the Later as his wordes folowing do Clerely declare where he saieth Harding And that for the ratyfying of so doing he alleageth continuance of custome For this Custome S. Basill alleageth in the Maner of the Eremites which receiued Alone M. Iewell not in the Maner of those which Receiued in the Church in the presence of the Priest as his words aboue alleaged do declare Thus you should haue marked if you had minded to deale Truly But you wil be allwaies like your self Lewde False and Vntrue God amende you M. Iewell and geue yow grace ones to be Honest True and Plaine Dealing Harding Euen in the Church of Rome it selfe 13. where the true Religion hath euer ben most exactly obserued aboue al other places of the worlde Iewell The .31 Vntruthe Rome is now become the Mother of Fornication Apocal. 17. StapletoÌ„ From wanton Lewdenesse you procede to Rayling Ribauldry You note it for an Vntruthe that true Religion hath euer ben exactly obserued in Rome But how disproue you this vniuersall proposition You saie It is nowe become the Mother of fornication How holdeth this argument M. Iewell you that haue framed so many lewde arguments against D. Hardinge such as he neuer dreamed of Rome is the Mother of Fornication Ergo she lacketh true Religion The fondnesse of this Argument maye be tried by the like Englande is full of vice Ergo it lacketh true religion Or this Certain of the bishop of Sarisbury his meÌ„ are fâ—â—oÌ„s and murderers Ergo The Bishop of Sarisbury hathe no true Religion Is this Argument good M. Iewell Verely as your Religion can not iustly be disproued bicause some of your houshoulde coÌ„mit Felony and Murder so can not now the Religion of Rome be proued naught or Vntrue bicause in that Cyte Fornication is vsed Touching this matter M. Iewell you haue the answere of D. Hardinge in the Confutation of youre Apologie more at large Answere to that and then proue this Argument good But what maketh here your note of the Apocalypse the 17. Chapter Is it writen there that Rome is now the Mother of Fornication This is but a Blasphemy lerned off Baudy Bale and your fonde notes in the Englishe Translation whiche nowe for very shame you haue left oute in your later editions Rome is not there named at all But you thinke or at the lest would haue other men to thinke that
to the Churche of Alexandria But the Churche of Alexandria by Theophilus the bishop thereof hauing wrongefully deposed Chrysostom bishop of Constantinople and being therefore iustly excommunicated of the See Apostolike the good bisshoppes of Aphrica thought good to write not to the Churche of AlexaÌ„dria which was iustly excommunicated but ad sanctum Papam Innocentium to the holy Pope Innocentius who had excommunicated them that they might be Reconciled This expresseth clerely howe necessary it was for the Church of Alexandria to be reconciled to the See Apostolike And thus farre M. Iewelles owne alleagation hath helped our matter Iewell So Liberatus saieth Petrus Moggus was reconciled vnto Asatius not as vnto his superiour but as vnto his brother This Petrus Moggus was an heretike excommunicated of the See Apostolike and of Acacius also whome M. Iewell calleth Asatius but after was reconciled vnto him WherevpoÌ„ they were bothe of Felix the bishop of Rome excommunicated The conspyring of heretikes can be no president against the Reconciliations of Catholikes Who listeth to see the whole tragedy of this Petrus Moggus whiche accursed the Chalcedon Councell and of this Acacius consenting vnto him by an edicte of Pacification made by Zenon the Emperour against the See Apostolike and the ende thereof let him peruse Liberatus sett forthe in the seconde tome of the Councelles The primacy of the bishop of Rome ouer the other patriarches appeareth therein most euidently As by Appeales by Reconciliations by ExcoÌ„munications and such like Practise In this sense writeth Hormisda bisshop of Rome vnto Epiphanius the bisshop of Constantinople Seing we haue one frendsship in CoÌ„munion and in faithe let vs therfore take like study and like care Yea. But what foloweth M. Iewell It foloweth immediatly To thentent that as we do now both equally reioyse in our Lorde that the Churche of Constantinople is vnited to the Apostolike See so also we may as you doe charitably moue me prouide for the Reconciliation of other Churches also For vnder Iohn the predecessour of this Epiphanius the Churche of Constantinople was reconciled from the schisme that Acacius before had made to the See Apostolike Being thus reconciled they wrote as felowes and equalles For vnlesse bishopps had offended either against the Canons or against the Catholike faithe the Bishop of Rome vsed no Superiorite ouer them Thus M. Iewell by titles and phrases woulde disproue that whiche the clere and open practise of the Churche euidently proueth That whiche M. Iewell alleageth oute of Socrates for an example of Reconciliation was 519 no Reconciliation at all They were or at lest pretended to be Catholikes which went to Pope Liberius They went for a redresse and ease of their great aduersites and miseries which they sustained by the Arrians They sued also at that time to the Empeâ—our of the West Valentinianus the first All this was not for a Reconciliation but for the establyshing of the Catholike faith against the Arrians and to haue some redresse of the disorders in their Churches Iewell An other like example of Reconciliâ—tion we haue made by one Arsenius the bisshop of Hâ—psilitae to Athanasius the B. of Alexandria This Submission or Reconciliation was made vnto Athanasius yet was not Athanasius the bisshop of Rome This Reconciliation that Arsenius the bishopp of Hipsilitae made to Athanasius was not as to his equall but as to his own primate and Metropolitane For so in the very sentence alleaged by M. Iewell it foloweth Neque citra tuam Metropolitani Episcopi sententiam vllum de episcopis aut alio dogmate coÌ„muâ—i ecclesiastico decretum aedituros We promise also that without your Authorite being the Metropolitane bishop we will make no decree either concerning bishops or any other pointe of common and ecclesiasticall doctrine This Submission therefore or Reconciliation made to Athanasius though it were not made to thâ— bishopp of Rome yet it was made to the Metropolitane and superiour not to a felowe or equall And thus the maner of Reconciliation of Churches was done not betwene frendes and felowes as M. Iewell fansieth but with humble submission and knowleadge of a Supremacie ouer the party reconciled Finally thus Reconciliations being made to the Bishop of Rome of Patriarches and Metropolitanes them selues as of Alexander the Patriarche of Antioche and of Atticus the Patriarche of Constantinople bothe to Innocentius the B. of Rome also of the bishoppes of the East to Leo the B. of Rome as before hath bene declared is a sufficient token of primacy and Supremacy in the Churche of Rome ouer all other Churches Patriarches and Metropolitanes Harding Thus hauing declared the Supreme Authorite and primacy of the Pope by the Common practise of the Churche I neede not to shewe further howe in all questions doubtes and controuersies touching Faithe and Religion the See of Rome hathe allwaies bene consulted Iewell The 116. Vntruthe For many greate questioÌ„s were neuer remoued to Rome What were those great questions that were neuer remoued to Rome M. Iewell nameth in his text not one question greate or small And shall it be true bicause M. Iewell saieth it onely He hath bene taken in Vntruthes to often to require now such credit It had bene an easy matter amonge many to name one Nowe no instance or exception beinge made the vniuersall remaineth true For to proue an vniuersall it is impossible But if it like M. Iewell to stande by this Vntruthe he maye take his penne and turne to the 91. and the 93. epistles in S. Augustins workes and score it there also vpon Innocentius the first who in his epistle answering to the Fathers of the Councell of Carthage who had required him vt statutis eorum mediocritatis etiam Apostolicae sedis adhibeatur Authoritas that to their decrees and Canons the Authorite of the Apostolike See might be added saieth no lesse then D. Harding in his text saied For these are his wordes Patrum instituta sacerdotali custodientes officio non censetis esse calcanda quod illi non humana sed diuina decreuâ—re sententia vt quicquid de disiunctis remotisque prâ—uincijs ageretur non prius ducerent finiendum nisi ad huius Sedis notitiam peruenireâ— vbi tota huius Authoritate iusta quae fuerit pronunciatio firmaretur You obseruing the decrees of the Fathers according to the duty of priesthoode do shewe that they are not to be trode vnder foote whereas they not by the senteÌ„ce of maÌ„ but of God him selfe haue thought good that what soeuer should be in debate concerning suche prouinces as are farre distant it shoulde not be determined before the matter were brought to the knowleadge of this See where by the whole Authorire of the same the right and iuste Sentence might be confirmed In these wordes Innocentius affirmeth that whatsoeuer was in debate or controuersy in farre distant prouinces shoulde be referred to the See of Rome and there shoulde take
by the greate whore of Babylon Rome shoulde be meaned Yea yea proue this Master Iewell by the Fathers of the firste 600. yeares by the Scriptures or any generall Councell of that tyme and then we will beleue yelde and Subscribe to yow in that pointe Harding And from whence he meaneth Rome all the Churches of the VVest haue taken their light As the Bishoppes off Gallia that nowe is called Fraunce doo acknowleadge in an Epistle sent to Leo the Pope in these wordes Vnde Religionis nostrae propitio Christo Fons Origo manauit From the Apostolike See by the Mercye off Christe the Fountaine and Spring of oure Religion hathe come Iewell The 32. Vntruthe The Faithe of the West Church came not first from Rome D. Harding saieth not so muche But that the West Churche toke their Light from Rome Whereby he meaned that all the West Churches haue had from Rome thoughe not their verye Apostles and first Preachers yet whiche you your selfe Confesse in the Texte M. Iewel the Cōfirmation of Doctrine and also other great conference and comfort For all this M. Iewell is it not a light and helpe to Religion This D. Harding saiyeth the West Churches had from Rome This you confesse they had and that you saye at the beginning Why then note you D. Harding for Vntruthe in the Margin which youre selfe saieth and confesseth for Truthe in the Text But the Faithe off the VVest Church saye you adding it in the margin for a reason of the Vntruthe came not first from Rome First they toke their light though not their first faith And therfore youre Vntruthe is no Vntruthe on D. Hardinges parte But on your part how Vntrue it is you shall see First for Fraunce one of the greatest pillers of the West Churche you haue in D. Harding his wordes a Confession of the Frenche bishoppes them selues aboue xj C. yeares past that the Fountaine and Springe of their Religion came from the See Apostolike recorded in the vndoubted and Authentike workes of Leo. Therefore that you bringe to the contrarye in the text off Nathanael off Lazarus whom Christe raised and of Saturninus that they should first preache the faith in Fraunce and yet as you saye no Commission from Rome appearing whereby they shoulde be sent thither it is a Vaine Gheasse against the expresse Testimonye and Confession of the Frenche bishoppes them selues aboue vnleuen hundred yeares paste that whether by Commission from Rome by the Mouthe of those that yow name or whether by Romanes them selues or other sent from Rome and not these whiche withoute any Author or Writer M. Iewel bringeth in here vpō his Owne Credit whiche waie so euer it came I saye that from Rome it came Nowe not only Fraunce receiued their very first faithe from Rome as by the testimonye of the Frenche bishoppes them selues appeareth but many other principall countres of the Weste Churche also Our owne countre being first called Britanny and possessed of the Britons whose posterite now only remaineth in Wales receiued the faith from Eleutherius Pope of Rome about the yeare of our Lorde 156. as Venerable Bede in the history of our Church of Englande recordeth In the yeare of our Lorde 411. The Scottishmen receiued their first bishop Palladius from Celestinus then Pope of Rome as witnesseth Bede also Shortly after this time the Britains being forsaken of the Romains oppressed with the Peightes and Scottes their euill neighbours and last of all so ouerronne with the Saxons and English people sent for in to ayde them that with in lesse then ij hundred yeares all that is now called England was brought vnder the dominion of the Saxons and English people the olde Brittons beinge driuē to the straightes which they yet kepe being all heathen and infidels then to our countre of England and to vs Englishmen liuing in paganisme and idolatry that holy and blessed bishop of Rome S. Gregory directed the holy and vertuous Monke S. Augustin our Apostle who in his time conuerted Kent and Essex to the faith whose felowes and Scholers conuerted in short space all the realme of England that is all the English people to the faith of Christ. So that as the olde Brittons from Eleutherius the Schottishmen from Celestinus bothe holy Popes of Rome so we Englishmen from S. Gregory a blessed and lerned Pope also receiued not only the Light of our religion but also our very first Faith and belefe in Christ Iesus All which may furder appeare to him that will peruse the History of Venerable Bede lately sett forthe in English Not only England Fraunce and Scotland but the most part of Germany receiued euen from Rome their very first faith and knowleadg off Christ. For as Saxony had their first faith of Sergius the Pope about the yeare of our Lorde 690. so shortly after an 716. all the inwarde partes of Germany receiued the faith from Gregory the second a vertuous Pope also by the preaching of Bonifacius a Schottishman borne directed thither frō Rome Friselande in like maner conuerted to the faith by Willebrorde an English monke had him their first byshop confirmed from Rome So Norwaie by the preaching of Adrian the fourth Pope of Rome Bulgaria by Nicolaus the first Dalmatia and Sclauony all much about a time from the Church of Rome also receiued the faith Socrates writeth that the Burgunyons came to the faith of Christ perceauing by them selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the God of the Romains did mightely helpe such as feared him How thinke you now M. Iewell Had not D. Harding good cause to saie and truly to saye that the west Church toke their light from the Church of Rome yea and to saye that the faith of it came first from Rome which is more then D. Harding saied and yet no Vntruthe neither as the lerned do knowe Harding As touching that the Oblation of the Body and bloud of Christ done in the Masse is the Sacrifice of the Church and proper to the newe Testament 33 Commaunded by Christ to be frequented according to his Institution c. Iewell The .33 Vntruthe Christ neuer commaunded or named any such sacrifice Stapleton This Vntruthe doth but serue to make vp a number It is the same in effect with the fifte Vntruthe There it is answered There it is proued that Christ Commaunded a Sacrifice though he named none And D. Harding saieth it was Commaūded by Christ not named I referre the Reader to the next Vntruthe folowing Though M. Iewell may repete Vntruthes to make vp a number yet it is not our ease nor the profit of the Reader to repete idely one thinge being ones thouroughly proued Harding The opinion of the Fathers is that the daily and continuall Sacrifice ought 34 Daily to be Sacrificed that the death of our Lorde and the worke of our redemption might alwaies be celebrated and had in memory Iewell The .34 Vntruthe
either the Grosse Ignorance or the Wilfull Malice of M. Iewell This very saying and proposition of D. Harding which M. Iewell noteth for an Vntruth and which Slaunderously he calleth A foule deprauation of holy Scripture those very wordes I saie are the clere saying of that most lerned and most holy Father S. Hilary vttered of him aboue twelue hundred yeres past For that holy Father alleaging against the Arrians as D. Harding doth here against M. Iewell and his felowes that many thinges Commaunded by Christ were altered by the Apostles and their Successours bringeth this very matter for an example as D. Harding dothe and vttereth these very wordes Apostoli baptisare in Nomine Patris Filij Spiritus Sancti iussi Tantum in Iesu Nomine Baptisauerunt The Apostles being Commaunded to Baptise in the Name of the Father and the Sonne and of the Holy Ghoste they baptised in the Name of Iesus Christ Only Goe nowe M. Iewell take your penne and score vp this Vntruthe vpon S. Hilary as you haue done here vpon D. Harding Tell your Reader whom you fede with lies and Slaunderous Vntruthes that S. Hilary hath made A foule deprauation of the Sâ—riptures as you Slaunderously haue tolde him that D. Haâ—ding did make Be wise I pray you Aâ—one vnderstande the Scriptures Alone Beleue your selfe no Body and yet looke to be beleued Alone By such Impudency you vpholde your Religion Harding To the Apostles only and their successours and to none other the 55 Catholike Church hath euer referred the necessite of that commaundemeut Drinke ye all of this And that in the celebration of the Sacrifice Iewell The .55 Vntruthe The Catholike or vniuersall Church neuer vnderstode it so but onely the Church of Rome which is but late and mere particular The Church of Rome is at this day the most auncient Church in Christendom The succession thereof hath continewed from S. Peter the Head of the Apostles vntill these our daies without interruptioÌ„ by the number of 230. bishops which yet M. Iewell calleth a late Church euen as he calleth the Catholike religion a corruption of late yeres Againe he saieth it is a mere particular Church and therefore no Catholike Church Yes forsothe M. Iewell it is called the Catholike Church of the lerned Fathers of the first 600. yeres When S. Paule saied the Church of God to be the piller of truthe what Churche meant he M. Iewell Meant he any particular Churche and not rather the Catholike and vniuersall churche of all Christendom which in dede can not swarue from the truthe as particular chuâ—ches bothe may and haue done Yeat S. Ambrose expounding that place of S. Paule and speaking of that vniuersall Church of God saieth Cuius hodie rector est Damasus whose ruler at this daye Damasus is This Damasus was then Pope Lo by the iudgemeÌ„t of S. Ambrose who I may be bolde to saie vnderstode the Scriptures as wel as M. Iewell the bishop of Rome is the Ruler of the vniuersall Church And how then is the Church of Rome of which the Pope is bishop a mere particular Church Verely S. Hierom calleth the faith of Rome the Catholike faith writing against Ruffinus in these wordes Fidem suam quam vocat Eam ne qua Romana pollet Ecclesia an illam quae in Origenis voluminibus coÌ„tinetur Si Romanam responderit ergo Catholici sumus Sin Origenis blasphemia illius fides est se haereticum probat What dothe he call his faith Meaneth he that faith which the Church of Rome alloweth or that which in the bookes of Origen is taught If he answer it is the faith of Rome then we be Catholikes But if Origens blasphemy be his faith he proueth him selfe an heretike Thus the faith of Rome and the Catholike faith is to S. HieroÌ„ all one Last of al S. Cyprian calleth the Church of Rome Catholicae ecclesiae radiceÌ„ matriceÌ„ The roote and mother church of the Catholike Churche Go now M. Iewell and call the Church of Rome a mere particular Church It shall be no Vntruthe neither for D. Harding nor for any man elles to call the determination of the Church of Rome the determination of the Catholike Church as longe as we haue S. Ambrose S. Hierom and S. Cyprian to saie with vs. Harding The two Disciples in Emaus as soone as they knewe Christ in breaking of the Bread he vanished away from their sighter tâ—at he tooke the Cuppe into his handes and blissed it and gaue it vnto them 56. as it appeareth euidently enough to S. Augustin to Bede and to all other that be not willfully opinatiue Iewell The .56 Vntruthe Neither S. Augustine nor Beda nor any other Auncient Father hath any such word but rather the contrary Yeas forsoth Both S. Augustin and Bede and Chrysostom an other auncient Father do teache the same Breaking of Bread to haue ben the SacrameÌ„t Which is the thing that D. Harding there affirmeth And that Christ tooke not the Cuppe at all it was no dede to alleage doctours The Scripture in that place of S. Luke is plaine Where no one worde of the Cuppe is made S. Augustin saieth of this place Non incongruenter accipimus hoc impedimentuÌ„ in oculis eoruÌ„ a Satana factuÌ„ fuisse ne agnosceretur Iesus Sed tameÌ„ a Christo facta est permissio vsque ad SacramentuÌ„â—is vt vnitate Corporis eius participata remoueri intelligatur impedimentum inimici vt Christus possit agnosci We thinke it not amisse to saye that their eyes were blinded by the Deuill so that they could not know Iesus Yet notwithstanding that was done by the permission of Christ vntill the Sacrament of the Bread To thentent that the vnite of Christes Body being participated the let of the enemy might be remoued and Christ acknowleadged This exposition yea and these very wordes of S. Augustin Bede in his commentaries vpon S. Luke foloweth and repereth As also Theophilact foloweth herein ChrysostoÌ„ whose words we shal hereafter recite and saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He insinuateth yet an other thinge That these Discipes participating the blissed Bread had their eies straight waies opened to knowe Christ. For the flesh of our Lorde hath a great and vnspeakeable vertu Thus lo by the iudgement of S. Augustine and Bede of Chrysostom and Theophilact that Bread which Christ gaue to the disciples in Emaus was the Sacrament of his Body Here is no one worde neither in the Scripture neither in those Doctours off the Cuppe And therfore by their iudgemeÌ„t here is a clere case of a Communion vnder One kinde Ministred by oure Sauiour him selfe And so it is proued true that Doctour Hardinge saied of a Communion vnder one kinde ministred to the disciples at Emaus What saieth M. Iewell to these Doctours He sayeth Iewell First the Breade that Christ brake at Emaus was coÌ„mon table breade and not the Sacrament S.
ac Publicani sutorque ille noster cunctis nationibus legâ— Euangelicam detulerunt c. Those our fisshers and Publicans and that owr sower of tentes haue brought the law of the Gospell vnto all nations And they haue persuaded not onelye the Romanes and them that lyue vnder the Romane Empire but the Scythians also and Sauromatas and further the Indians the Aethiopians the Persians the Seres the Hyrcanians the Britanus the Cymmerians and Germans and at one word al man kinde and al nations they haue persuaded to take the Lawes of the Crucified Christe And they haue not vsed herein harnesse or weapoÌ„s nor infinite numbers of peeked shouldiars nor Perficat and Barbarous Violence but persuasion of wordes declaring by them the Vtilitie and Profitablinâ—sse off the lawe which they preached Thus farre Theodoretus And where now is here that speciall cummyng of S. Paule in to Britannie And that after His first delyuerie in Rome Where is it M. Iewell And being not here why report yow it so as though it were here What singular thing here is attributed to S. Paule which maie not be saied of euerie of the Apostles And thinke you that euery one off them went through out and about the world and that euery one of them preached personally in the Ile of Britannie If yow had saied as of Theodoretus Authorite that all the Apostles came at the begynning to this Ileland It woulde haue seemed incredible For there were more Countres beside Britannie to be gone vnto and all the Apostles neither could nor woulde goe to euery place nor it is likely they would al of them goe to one litle Ileland so far from the most populouse nations of the world But nowe craftely yow cul out S. Paule out from the rest and to make it probable that he shoulde haue tyme and leisure to doe it you saie that it was after his first delyuerie in Rome That he came to Britannie Yet not only S. Paule but all the Apostles are mentioned by Theodoretus But what to haue done To haue gone personally ouer the world No truly but to haue instructed the worlde and to haue brought them vnto hym that was Crucified And how thinke you might not that be done without their presence Who doubteth thereof but he that hath no experience For euen at this daie the Fishers and Publicanes and sowers of Tentes whom Theodoretus speaketh of which are S. Peter S. Andrew S. Iohn S. Iames and S. Matthew And S. Paule these doe instruct the world at this present But how By their successours by their Gospels and Epistles by their Praiers and not by personal and visible presence of bodye See then how openly M. Iewell deceaueth thee Christian Reader by drawing that specially to S. Paule which is spoken of all the Apostles generally And by referring that to the Persons them selues which is vnderstanded of their writinges only or their succession Iewell Tertullian saieth the Ileland off Britanie was subiecte vnto Christ in his tyme. And Origine witnesseth the lyke of the same Ileland in his tyme. At which tyme Lucius the kinge of this reâ—lme was bâ—ptized and receiued the Ghospell and sent to Rome to Eleutherius the Bishopp there for his aduice touching the ordering of hiâ— Church and Realme Stapleton Who was Elder thinke you Origine or Lucius It seemeth Lucius For he was now at mans state when Eleutherius was Pope An. D. 181. And Origine was not then borne but somewhat after about the yere of our Lorde .190 Then further Eleutherius was Pope .xv. yeres and of hym Lucius receiued the Ghospell so that before Origine was .xv. yere old the Ileland of Britayne was conuerted The testymonies therefore which Tertullian and Origine geaue of the Ghospell of Christ vnto which the Ileland of Britayne shoulde be subiect was not of the tyme before Lucius raigne but of the state which it had after his receiuing of the faith from Rome For besides the manifest accompt of yeares which will not suffer either Tertullian either Origene to haue beÌ„ hable to write vppon the Scriptures or speake as in the place by you alleaged they doe before kinge Lucius receiued the faithe howe vnreasonable and absurde were it that as you saie out of Tertullian and Origene when the Ileland of Britaine was subiect vnto Christ then should Lucius send to Rome and receiue the Ghospell For what needed any sending to Rome if the Realme were alreadye nowe subiected vnto Christe Buâ— here also your Craftines appeareth that whereas the truth is that before Lucius raigne the Ghospell was not by publike Authorye receiued in the Ile of Britaine you to make the matter lesse sett Tertullian and Origine before to saie that it was subiect vnto Christe in their tyme. So that by alleaging of Lucius after them it shoulde be thought that his senâ—ing to Rome was not for anye Ghospell to be planted in his Realme but only for some certaine Aduise of Eleutherius bishoppe touching the ordering of his Churche and Realme So that as muche as he can M. Iewell seeketh alwayes how to diminishe or take awaye the prayse Thankes Obedience and Reuerence that are due to the Bishops of Rome for their labours taken in conuerting of Britaines and Saxons bothe Iewell Helenâ— being an English woman wife vnto Constantius the Emperoure and mother vnto Constantinus is notablie praised for here Faithe and Religion by S. Ambrose by Eusebius by Sozomenus and others StapletoÌ„ True it is and so muche is proued hereby that there were Christian folckes in England after that Fugatius and Damianus sent from Rome by Eleutherius had established the Faith there and before the Saxons had vtterly destroied it by chasing away the Britaines But note here gentle Reader what difference there is betwixt Protestant and Protestant Ciuile and Frantike spâ—aking by Authoritye or prating of his sense I praise you in this place M. Iewell that you commende that Godly Emperesse Helena â—o notably and that you agree so well in that pointe with Sainte Ambrose Eusebius Sezâ—menus and others It is well done of you to honour her with youre Testimonie whome Sainte Ambrose and others doe notablye praise for her Faith and Religion And what beast then must he be that calleth that A Tale whiche Sainte Ambrose and other whome you alleage doe not onelye take for a true Storye but also worthye to be readen and regarded The Storye I meane of her goinge a pilgrimage to Hierusalem and seeking of the holy Crosse and so deuoutly ordering it when she had founde it caet Certaine it is saieth he Superstitius she was Againe She was a Concubine to Constance As for her Superstition it is to euident O worse then beastlynes to Obiect vnto anye person A faulte forgeauen Small Grace surely is in that minde whiche withoute cause will speake to the dishonoure of Excellent personnages and depraue the good giftes of God in anye off hys Seruauntes what shoulde a man saye to suche
felowes as wyse as Calues or as wanton as Calues A litle sope of the good milke whiche you Master Iewell haue geauen in this place woulde profite him muche For if he will be instructed off yow then can you tell him of Sainte Ambrose Eusebius Sozomenus how they prayse her notablie for her faith and ReligioÌ„ And if he wil not it shal be knowen I trust how obedient the inferiour ministers are to their Superintendents But you perchaunce your selfe wil plaie the shreude Cowes part and kycke down with your heeles this faire deal of prayses which you geaue here to Helena if yow shal be asked whether her pilgrimage to hierusalem and seeking and honoring of the Croosse were coÌ„mendable Wel how so euer you esteeme of her in dede we denie not but she was an English woman and Christian and that in her time the Faithe was there as afterwarde also itt was in S. Chrisostomes tyme whome for that purpose you alleage The Conclusion ys that as before Lucius time the Catholike faith was not openly receiued in England so we wonder not if it remained there afterwarde as you haue proued by Tertullian Origene Helena and S. Chrisostome But that it was not altogeather geauen to Idolatrie at the cummyng in of S. Augustine what saie you thereunto Iewell Nowe let vs consider in what state this Realme stoode touching Religion att the cummyng of Augustyne att which tyme M. Harding surmiseth the whole faithe was vtterly decaied Stapleton Yea mary let this be considered And here prepare thy selfe Gentle Reader to see what A discourse M. Iewell will make Iewell First Beda saieth there were among the Britaines Seuen Bishoppes and One Archebishoppe c. Stapleton Yow saie truthe This was in wales but you promised to shew what state England was in touching Religion att the cummyng of Augustine To that point speake I praye you and shewe against D. Hardinge that the Faithe was not vtterly decaied Iewell As touching the Englishe nation itt appeareth by Beda that the Queene her selfe was Christened and had S. Martins Churche apointed vnto her freely to praie in withe her cumpanie Stapleton But where was she Christened in England or Fraunce In Fraunce truly For she was the Frensch and Christian kinges daughter and being maried to a Panyme yet she obtained to vse for her owne person and her companie such religion as was in their owne countrie of Fraunce By which it appeereth that as D. Harding saieth the Faith was vtterly decaied in England concerning the natural Inhabitours of the CouÌ„trie and the state thereof And that you haue brought nothing to the contrarie by telling vs of the Queenes Faith and Godlynes whiche was no English woman Yet you reason and saie Iewell VVhereof it maie be thought the king was no greate enemie vnto the Faithe Stapleton In dede he was no such enemie to it but he did suffer his Queene to doe as she woulde but what of that dyd he hym selfe alow it or went he to churche withe her And this speciall priuilege graunted to her dothe it not proue that the commoÌ„ order and Seruice of the Realme was otherwise but goe ye furth Iewell And therefore the lyke also maie wel be thought of a great number of the number of the people Stapleton Be it so As the king was so were many of the people but the kying suffred his best beloued to haue her church and Religion after her tradition ergo many of the people also suffered it Al this M. Iewell is reasonnable For the Panymes then were not so cruell and desperate as hugonotes and protestantes are at this present For they hauing the gouernement in their handes coulde suffer Christians to folowe the faithe in which they were borne but heretikes now are so Spritishe and Impatient that where they haue no Iurisdiction at all yet they dare to kyl Priestes to chainge magistrates and to sett forthe the Gospell with sword and terror But what haue you with al this concluded That Englishe men Fauored the Gospell at S. Augustines cumming Nothing lesse But only that the king with some other were no greate enemies vnto it that is to saie they loued it not themselues yet they hated not the Queene the straunger and her cumpanie which loued it And yet yow be not sure neither of this but you saie as it maie be thought Which argument is not grounded vpon any others Authoâ—ite but a Gheasse of your owne It foloweth Iewell Thus much shortly of the first planting of the Religionâ— of Christ within this Ileland c. Stapleton Surely then yow haue deceaued vs For when yow moued attention and prepared a waie to further mater saieing Now let vs consider in what state this Râ—alme Stoode touching Religion at the cumming of Augustine I thought yow would haue disproued D. Harding by good and substantial Recorde and shewed thath in the Englishe Nation the Faithe was not vtterly decaied But now before you had well begonn you haue sodanely made an ende and can saie no more but that as it maie be thought the Saxons were not enemies to the Gospell By which it appeareth that A short horse is soone curried and that a Faint cause can not strongely be mainteyned Thus then endeth M. Iewels discourse He sheweth that the Faith was emong the Britannes from the begynning but that is nothing to vs which speake of Englishemen and not of welchemen he cummeth to the Englishemen and geaueth a greate Gheasse at a matter nothing tending to any purpose Concluding that as it maie be thought the Englishemen were not enemies to the Faith because forsothe the Quene a stranger borne serued God after the Catholike and true maner but when they were made frindes of God and partakers of Christs Faith he saieth nothing Let vs therefore now declare that which M. Iewell is afraied to haue knowen and credited And let vs shew how the Faith hath come to vs Englishemen only from Rome that the vnkynd and cruell Childerne against their only parents maie in time whiles Repentance will bâ— taken returne againe to the Obedience of that See by whose Authoritie and prouision the Englishe were first conuerted vnto the Faithe Which to make the more open let vs shortly reherse in what State Religion was in Britannie before the cumming of the Saxons in to it Of the cumming of Ioseph of Arimathea of Simon Zelotes or of any other in to this Ileland there shall be no question betwene vs and M. Iewel For who so euer came and how so euer they came The first open and knowen profession of the faithe in this Ilelande was by the preaching of Fugatius and Damianus sent from Eleutherius then Pope of Rome at thâ— reqâ—â—st of Lucius kinge of Britanny as Polidore writeth For at the coming in of those ij preachers notwithstanding the faithe preached by Ioseph of Arimathea there were in Britany at that preasent eight and twenty Flamines of inâ—idels and three Arche flamines in whose roome
Iulius and was dead 278. at the left .ix. yeres before the Canons were burnte By such Doctours M. Harding vpholdeth the state of Rome StapletoÌ„ Let vs suppose it were true that Athanasius wrote to Iulius after the deathe of Marcus of the burning of those Canons of the Councell of Nice Is it not possible that those Canons were twise burnte in two sondry Copies at two sondry times Might they not be burned first in the dayes of Marcus and then hauing of him an other Copie of the Canons as by his letters to him Athanasius required that other Copie be burned in the dayes of Iulius What Contradiction or what Impossibilite is there in this matter Or howe is M. Iewell euer able to proue that suche Canons were not burnte before the time of Iulius Certainely the heresy of the Arrians troubled the Churche of Alexandria where those Canons were burnte before the dayes of Pope Iulius and Athanasius was banished in the reigne of Constantin the Greate by the meanes of the Arrians Eusebius Theognis Maris and other hauing greuous and sondry accusatyons layed against him It is not impossible nor incredible that those which founde the meanes to banishe the Bishop were also able to spoyle his library and to burne his bookes especially those Canons wherein their wicked heresy was with most waighty Authorite condemned Considered also that in the Canons nowe extant of that Generall Councell of Nice there is no one worde nor halfe worde against the Arrian heresy against the which yet that Councell was principally and chiefly assembled Thus though it were true that the Canons were burnte in the time of Iulius and that Athanasius wrote thereof vnto Iulius as M. Iewell vntruly saieth he did yet were not Athanasius theâ—fore a forgetfull lyar impudent or carelesse what he saye as it pleaseth the graue head of M. Iewell to call him but bothe sayinges might right well be true and stande together the troublous estate of the Churche of Alexandria considered as well in the dayes of Marcus Constantin yet liuyng as of Iulius in the reigne of Constantius his Son But nowe seing Athanasius writeth no suche thinge of these Canons to Iulius at the lest in the place by M. Iewell alleaged how forgetfull of his lyes how impudent is M. Iewell and howe carelesse what he saie or what he write And who will truste M. Iewell in doubtefull matters which thus deceaueth vs in plaine thinges What is Impudency if this be not For as I tolde you before M. Iewell Athanasius in his epistle Ad Orthodoxos written in the time of Iulius successour of Marcus hath no one worde of the Canons of that Councell of Nice You reporte him vntruly You deceiue your Reader Or els you were deceiued by some other whose eyes not your owne it maye seme yowe vsed in this matter For Reade the Epistle M. Iewell And if Athanasius write any one worde of the Canons of the Councell of Nice in all that Epistle let me neuer be taken for Christen man more He saieth in that Epistle Ecclesiis baptisteriis flammae iniectae Fyre was caste vpon the Churches and vpon the fountes And againe Sacros Scripturarum libros quos in Ecclesiis inueniebant comburere That the heathen and infidels burned the bookes of holye Scripture such as they founde in the Churches Of any other burning or of the Canons of the Nicene Councell there is not one worde nor halfe worde By suche Impudent Vntruthes M. Iewell will deface and bringe out of credit the wrytinges of the olde Fathers Nowe whereas you saie farder that Marcus which was bishop of Rome before Iulius was dead at the lest ix yeres before the Canons were burnte if it were true that in the time of Iulius those Canons were burnt yet it will ill folowe that it was jx yeares after the deathe of Marcus For by the best and moste exacte accomptes of Chronographers euen of Henricus PantaleoÌ„ of Basill this Marcus was Pope but two yeres and 8. moneths Which accompte is founde first in Damasus and after in Platina and diuers other The Arrians therefore committing those outrages and spoyles aboue named in Alexandria aboute the beginning of Pope Iulius in the dayes of Constantius if they had at that time also burned the Canons of the Nicene Councell whiche yet Athanasius sayed not it woulde well lacke the better halfe of jx yeres after the deathe of Marcus that those Canons were burnte Yet you adde before to proue that in the dayes of Iulius the Canons were burnte Which obseruation of time appeareth also by Socrates in his storie Iewell Yow quote in the margin of this place Socrat. lib. 2. cap. 14. Nowe verely what obseruation you can picke out of this place touching the burning of those Canons the Reader shall see and Iudge Bicause the Chapter is but shorte I will alleage the whole as it lyeth Thus lye the wordes of Socrates Aboute this time the Arrians remoued Gregory their Arrian bishopp from Alexandria as one odyous to the people bothe for the burning of a Churche and also for that he was not earnest enough in defence of their opinion And in his roome they placed George who came then from Cappadocia one that helde the doctrine of their religion This is the whole .14 Chapter of Socrates in that second booke Of the Canons of Nice he speaketh no one worde Of a Churche burned he speaketh But what Thinketh M. Iewell that the Canons of Nice were there burnte In dede such lewde Gheasses are mete to mayntayne such a lying Religion as M. Iewell defendeth But neither Socrates in any other place neither Ruffinus nor Theodoret nor Sozomenus all writing of this Arrian bishop Gregory and of his deposing do make any mention of such Canons burnte in his time Only Sozomenus openeth a litle more this matter and declareth more then any of all the other dothe what Churche and what burning that was for the which this Gregory was of his owne felowes depriued For first of the Churche whiche was burned thus he writeth Gregorius sedem Alexandrinam inuasit Quod populus molesté ferens ecclesiam quam Dyonisij vocant qui episcopus illic fuerat incendunt Gregory inuaded the See of Alexandria Whiche thinge the people taking greuously they sett a fire a Câ—urche called by the name of Denys who had sometime bene biâ—hop there This was the Churche which was burned by the intruding of that Arrian bishop and for the which also he was afterwarde partly depriued For of his depriuation thus the same Sozomenus writeth in the same booke Interca Arriani dogmaâ—is fautores c. In the meane while the Arrians remoued Gregory their bishop as being but negligent in establishyng their doctrine and one much hated of the Cytyzens of Alexandria by reason of the mischiefs that happened to the Cyte at his entring in and the burning of a Churche This is all that is writen of these ecclesiasticall writers
by the way of consequence considering the reason which folowed he spake no Vntruth The reason why there ought to be one high priest in the Church who should haue peerelesse authorite ouer others is the auoiding of schismes If this reason do force that euery seuerall Dyocesse must haue one head bishop it forceth a great deale more that the whole Churche being the greater in numbre and the more in danger of Diuision haue also one Head bishop Which in no man els appearing but in the bishop of Rome to whom the Scriptures the Councelles the Emperours and the Fathers haue graunted the Primacy it maketh as I saide by a right good consequence for the supreme Authorite of the Pope Thus S. Hierom by the force of his reason maye meane the Pope though in his wordes he speake not of the Pope Harding To ordeine and appoint the vicaire of Christ it pertaineth to none other then to Christ. Iewell The 104. Vntruthe For Christ neuer appointed any such vicaire First this For foloweth not The consequence I saie is Vntrue Christ appointed no vicaire Ergo it perteineth not vnto him to do so As by the like it shall appeare The kinge of EnglaÌ„d neuer appointed any high Constable or general Lieutenant ouer the whole Realme of England Ergo it perteineth not vnto him to do so This hangeth very loosely He neuer did it ergo he can not or ought not to do it Especially when we talke of God who can do all that him pleaseth Againe the proposition of M. Iewell is an other most manifest and wicked Vntruthe Which for Truthes sake I wil nowe by Gods helpe euidently proue That Christ him selfe was the Head of all the Churche appointed by God the Father the Apostle saieth plainely God gaue him to be the Head ouer all the Churche which is his Body That Christ gaue the same authorite or Headship ouer all the Churche vnto Peter I proue Christ saied to Peter Thou art Peter and vpon this rocke I will builde my Churche and hell gates shall not preuaile against it Vpon this place thus I reason To be the Foundation of the whole Vniuersall Churche vnder Christ is to haue the powâ—â— and strength of Christ ouer it is to be in Curistes place is to be his Vniuersall Vicair But Peter is the Foundation of the whole Vniuersall Church Ergo Peter was made Christes Vniuersall Vicaire The Maior or first proposition thus I proue Christ is Head of the whole Churche bicause he is the foundatioÌ„ thereof bicause he fedeth the whole flocke bicause he vpholdeth the whole house Ergo to whom Christ geueth all this that is whom he maketh the foundation of the whole Churche whom he setteth to be the feder of al his Churche whoÌ„ he strengtheneth to CoÌ„firme the Apostles and Bishops them selues he hath Christes place and power he is his Vicaire The minor or secoÌ„d propositioÌ„ I proue by the wordes of the ghospell alleaged which wordes to haue ben properly spoken to Peter I proue by the expositions of the Fathers vpon that place That the Person of Peter was made the foundatioÌ„ and Rocke of the whole Churche by those wordes of Christ Chrysostom expressely teacheth vs. His wordes are these vpon that place Quae deus concedere solus potest c. Those thinges which God only can graunte as the power to forgeue sinnes and that the Churche might remaine immoueable notwithstanding so many and so great whaues beating against it and that a poore fisher man might be made stronger theÌ„ any Rocke though al the worlde striued against him these thinges I saye which only God caÌ„ geue Christ promisâ—th in this place that he will geue Euen so God the Father saied to Hieremy the prophet I haue set thee as an yron piller and as a brasen walle But God the Father sett him ouer one natioÌ„ only but Christ sett Peter ouer the whole worlde Thus farre Chrysostom expounding that place of S. Matthew In whose wordes we see Peter to be sett ouer the whole worlde and the poore fisher man to be made stronger and more durable against all storme of the worlde then any Rocke against the whaues Againe in an other place he saieth of Peter Ecclesiae primatum gubernationemque sibi per vniuersum mundum tradidit Christ gaue vnto him the primacy and gouuernement of the Church throught out the whole worlde What is to be Christes vniuersall vicaire if this be not Hilarie expounding also this place of S. Mathewe Thou art Peter c. where Christ first gaue him that name for before he was called only Simon Bar Iona vseth this exclamation to Peter O in nuncupatione Noui Nominis faelix Ecclesiae fundamentum c. O happy foundation of the Churche in the Title of that newe name O worthy Rocke of that building which dissolued the lawes of hel the gates of the Diuel and al the boÌ„des of death O Blessed porter of heaueÌ„ gates to whose arbitrement the kayes of the euerlasting entry are coÌ„mitted whose iudgement on earthe is a preiudicated Authorite in heaueÌ„ Thus S. Hilarie acknowledgeth the person of Peter to be that foundation and Rocke vpon the which Christ builded his Church And therefore this lerned writer as he calleth Christ the Rocke of the Church and Validum excelsi aedificij fundameÌ„tum the stronge fundation of that highe buildyng so in an other place he calleth Peter also Aedificationi ecclesiae subiacens one that laye vnder the building of the Churche that is as one vpon whom the Churche is builded Which also S. Basill confesseth of Peter euen in the very same wordes in effect as S. Hylarie dothe Al which is no more to saie then that Peter was in the Churche in Christes place and roome to holde vp the Churche to builde it and to staye it In like maner S. Ambrose by this place of S. Matthew declareth Peter to be the Rocke of the Church thoughe differently from Christ when he writeth thus of Peter Pro soliditate deuotionis ecclesiarum Petra dicitur c. He is called the Rocke of Churches bicause of his stronge deuotion as our Lorde Saieth Thou art Peter and vpon this Rocke I will builde my Churche For a Rocke he is called bicause he firste layed the foundation off the faithe amonge the gentils and bicause he holdeth together the whole frame and buyldinge off Christen religion like vnto a Rocke that can not be shaken So Peter for the fortitude off deuotion is called a Rocke and our Lorde for his Power and might is called a Rocke Thus farre S. Ambrose Thus bothe Christ and Peter are called the Rocke of the Church by S. Ambrose his iudgemeÌ„t but Peter through Christ and for Christ. For as it foloweth in S. Ambrose Recte consortium meretur nomÃnis qui consortium meretur operis He is well ioyned in felowship of the name which is also ioyned in the felowship of the worke S.
reuenged After this the Pope declaring him more particularly the outrage and iniury coÌ„mitted against that blessed and lerned Father Chrysostom he cometh to the wordes of excommunication and saieth Itaque ego minimus peccator cui thronus Magni Apostoli Petri crâ—ditus â—st segrego reijcio te illam c. Therefore I the lest of all men and a sinner hauing yet the Seate of â—he great Apostle Peter committed vnto me doe separat and remoue thee and her he meaneth the Emperesse from the receiuing of the imaculat Mysteries of Christ our God Also euery bishop or any other of the clergy which shal prâ—sume to minister or geue vnto you thosâ— holy Mysteries after the time that you haue read the letters of my Bonde I pronounce him or them voide of his dignite or office If nowâ— as persons of power you force any man vnto it and do violat the CanoÌ„s â—nâ— decrees dâ—liuâ—red vnto you from Christ our Sauiour by his holy Apostles knowe ye it shal be no small trespasse in that dreadâ—ful day of Iudgâ—mâ—nt when the Honour or Dignite of this life shal helpe no maÌ„ but the secrets of al hartes shal be opened and sett before the eyes of eueâ—y onâ— Aâ—sâ—cius which you placed in the bishoply throne in the roome of Châ—ysostom thoughe he be dead we depose and commaunde that his name be not writen in the rolle of bishops In like maner we depose all oâ—her bishops which of purposâ—d aduise haue comâ—unicated wth him To the deposing of Theopilus bishop of Alexandria we adde excommunication anathematisation and a depriuation of all felowship or societe of Christiâ—nite Thus farre the wordes of Innocencius the Pope in his letter to Arcadius the Emperour as Nicephorus in his ecclesiastical history recordeth And was al this M. Iewel a Signification only from the Pope was it not a DeterminatioÌ„ and finall Sentence of the Pope The holy and lerned Father Chrysostom Patriarche off Constantinople sent his legates being foure bishopps to the Pope with his letters 2. In that letters he desireth the Pope that the matters may be redressed Item that the faultes be corâ—ectâ—d Last of all that he will write that such thinges as had passâ—d betwene him and Theophilus might be of no force 3. His whole clergy beside writeth 4. Fourty other bishops do also writer 5. A Synod is called vpon the matter 6. The Pope sendeth his legates backe to Constantinople with an answer 7. The legates are by all meanes foule and faire by force and flattery by violence and brybery moued to yelde 8. Chrisostom intreateth the Pope not to vse the rigour of Excommunication vpon them 9. Last off all the Pope after longe bearing and sufferaunce excommunicateth the Emperour and coÌ„demneth the malefactours And what can proue an Appeale if all this doe not What can more vnuincibly proue the Supreme Authorite of the bishop of Rome The Patriarche of Constantinople appealeth to Rome The Patriarche of Alexandria is condemned by vertue of that Appeale The Emperour of the East an other Emperour Honorius by name then ruling in the west is excommunicated of the Pope By all this it may euidently appeare that the translation of M. Iewell Write or signifie vnto them is a mere Vntrue translation as the which diminisheth and weakeneth the true meaning of the Author And thus muche of M. Iewelles wronge translation and of the Matter it selfe concerning the Appeale Let vs nowe see what M. Iewell saieth to proue al this to be no Appeale He saieth Iewell For the true vnderstanding hereof it shal be necessary to consider the state that these godly Fathers then stoode in and the miserable confusion of the East parte of the worlde in those daies Chrysostom there of writeth thus It is the contention of the whole worlâ—e The Churche is brought vâ—on her knees the people is sâ—atteâ—ed the ministerie is oppressed The bishops are banished the Constitutions of our Fathers arâ— broken Stapleton Gentle Reader M. Iewell in this discourse dothe shamefully and impudently abuse thy patience if thou be lâ—rned abuse thy ignorance iff thou be vnlerned These wordes off Chrysostom are writen in his seconde epistle to Innocentius the Pope They do folowe immediatly the wordes which we alleaged euen nowe last out of Chrysostom where he desireth the Pope not to vse the extremite against tkose bishops which had deposed him and vexed his whole prouince They are spoken of the great troubles raised not in the whole East parte of the woulde but in Aegypt and Thracia betwene the faction of Theophilus of Alexandria and the faithefull people cleauing to Chrysostom in CoÌ„stantinople Of those particular men it is spoken and not off the whole East parte off the worlde Now let vs see howe M. Iewell procedeth and what he will conclude hereof It foloweth in his text immediatly Iewell The Emperours captain with a bande of souldiars beset the Churche where Athanasius was praying Of the people that was with him some were spoiled and banished some trodden vnder the souldiours feete some slaine where they went Paulus the bishop of Constantinople was hanged Marcellus the Bishopp of Ancyra was depriued Lucius the bishop of Adrianopolis died in preson Theodulus and Olimpius two bishops of thracia were commaunded to be murthered The Emperour had commaunded Athanasius to be brought ynto him either dead or aliue Iewell Here is a great bulke but no Corne. If emptie wordes might make proufe then had we here proufe sufficient But what will M. Iewell saie cal you these wordes empty which which are full of histories and variety Yea truly M. Iewell in this place they are but empty wordes For though they containe matter enough yet to your purpose they containe no matter at all And greate vessels you knowe M. Iewell the emptyer they be the more they sounde The wise Reader wil be weighed mith reason and not with talke Let vs see therefore to what issue you driue all these allegations If in the ende they proue nothing then haue you but dased your Reader with greate lookes and faced him out with a carde often You procede and saye These godly Fathers being thus 387. in extreme miserie and seeing their whole Churche in the East parte so desolate were forced to seeke for comforte where so euer they had hope to finde any and specially they sought to the Churche of Rome which then bothe for multitude of people and for puritie of Religion and Constancie in the same and also for healping of the afflicted and intreating for them was most famous aboue all others Now your Iuggling and deceauing of the Reader shal appeare M. Iewell For where you saie these holy Fathers being thus in extreme miserie c. You meane and speake of Chrysostom Athanasius and Theodoret. As touching Chrysostom and Theodoret they liued at the lest the one a hundred and more the other al most two hundred yeres after those troubles and miseries
vt fidem discat cum hanc sciat inque illa baptisatus sit The Emperour nedeth not to lerne his Faithe knowing it well enoughe already as in the whiche he hath bene baptised By whiche it appeareth that this Theodosius the seconde thoughe he summoned the bishoppes and appointed the place where they might conueniently be assembled yet he approued not nor confirmed the decrees off the Councell in lyke Authoritye as Caelâ—stinus the Bishoppe of Rome then did whose legate in that Councell Cyrillus that lerned Patriarche of Alexandria was and who in the same Councell was the whole President and chiefe doer as hath before bene proued and as the Grekes them selues Marcus of Ephesus and Bessarion of Nice in the eight generall Councell confessed And as Caelestinus by his Legat and Vicegerent Cirillus directed that Councell appointed the ten daies of delaye to Nestorius the Bishoppe off Constantinople and confirmed the decrees of the same so Sixtus successour to this Caelestinus in the See Apostolike confirmed and approued that Councell also of whome Cyrillus thus writeth Scripsit Consona Sanctae Synodo omnia illius gesta confirmauit ac nobiscum consentit He wrote agreably to the holy Synod and confirmed all the doinges thereof and consenteth with vs. Of such Confirming and approuing Councels the question nowe is not of only summoning bishops to a Councell Iewell And Marcianus the Councell off Chalcedon StapletoÌ„ Martianus summoned not that Councell by his owne Authorite only but by the authorite of Leo also Pope at that tyme as it shall anon appeare Iewell And Socrates in his Storie saieth thus Therefore I haue comprised the Emperours within my Storie for that sythence they beganne to be Christened the state of the Church dependeth of them and the greatest Councelles haue ben kepte and be still kept by their Aduise StapletoÌ„ Who doubteth but that the state of the Church depended much then and doth also now of good Emperours And that generall Councelles are kept by their Aduise But what is this to the purpose The Emperours helpe then dothe no more exclude the Popes Authorite at that time then the late helpe and Aduise of all Christened Catholike Princes namely of the most Catholike Emperours Charles the fifte and Ferdinandus his brother in and aboute the late generall Councell of Trent dothe exclude the Popes Authorite at this tyme. But touching the state of the Churche dependinge of the Emperours as Socrates writeth Iohn Caluin him selfe will tell you M. Iewell that the same taketh not awaye the ecclesiasticall Iurisdictâ—on of the Churche For he speaking of the Ecclesiasticall Authorite to binde and to lose sinners saieth thus Whereas many thinke that those thinges endured but for a tyme when the Magistrats were yet straungers from the profession of our Religion they are deceiued in this that they considre not how great difference and what maner of vnlikenesse there is of the Ecclesiasticall and Ciuill power And a litle after in the next paragraphe he saieth When Emperours and Magistrats began to professe Christ the spirituall Iurisdiction was not by and by abolished but only so ordered that it should diminish nothing of the Ciuill Iurisdiction or be confounded with it It semeth here by Caluins iudgement that the state of the Church depended not so of Emperours after they were Christened that the Ecclesiasticall Iurisdiction was thereby either abolished or confounded Iewell And the bishops in the Councell of Constantinople witnesse that they were summoned to the Romaine Councell by Damasus the B. of Rome But they adde withall By warrant of the Emperours letters Not by any his owne Authorite Stapleton These last wordes not by any his owne Authorite are auouched of M. Iewell only of his owne Authorite beside the minde and true reporte of his Author which he hath quoted in the Margin The whole wordes of Theodoret or rather of the bisshops in the Concel of CoÌ„staÌ„tinople meÌ„cioned in Theodoret whereof M. Iewell hath snatched a piece and in that piece hath saied more to theÌ„ was in his author are these Whereas you saie those bishops to Damasus the Pope declaring your brotherly loue toward vs assembling a councel in Rome by the pleasure of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue also summoned vs as your proper membres by the letters of the most godly Emperour to the entent that whereas before we only haue abiden the smarte of the persecution vnder Valens the Arrian nowe in the godly Consent of th Emperours Thedosius the first and Gratian you might not raingne or reioyst without vs but according to the saying of the apostle we might raigne and reioyse with you we desired verely if it had bene possible all of vs at ones to haue lefte our Churches and to gratifie this profitable requeste For who will geue vs winges like pigeons as the Prophet speaketh that we might flie and rest with you But seing by these meanes our Churches should be lefte naked matters being but newely sett in order and bicause the thinge semed to many impossible for we had assembled our selues but lately at CoÌ„stantinople by the late letters of your honour sent after the Councell holden in Aquileia to the most godly Emperour Theodosius c. For these and many other causes which staied our coming we haue done yet that was next to be done bothe for the effect of this purpose and for declaration off your loue toward vs. That is we haue sent our most Reuerent and holy brethers and felowe priestes Cyriacus Eusebius and Priscanus bishops by whom you maye knowe our mind and accorde in al thinges After this they make a profession of their faith in those letters they declare what was decreed and determined in the Councell holden at Constantinople they signifie of Nectarius ordered bishop off Constantinople off Flauianus made bishop of Antioche in Syria off Cyrillus made bishop in Hierualem and such like matters After all which they desire the assent of Damasus thereto Nowe touching this present matter the bishops here do witnesse that to that Councell off Rome the Pope called them by the letters of the Emperour not as a warrant they haue no such worde but rather as a meanes For they witnesse he called them as his proper membres in like maner truly as the bishops of the great General Councell in Chalcedon in their letters to Leo the Pope do agnise that he was ouer them as the Head ouer the Membres by his legates whereby it appeareth he called them by his own Authorite as he being their Head and they his membres Therefore also they excused so diligently the cause of their not coming to the Councell therefore they sent him a profession of their faithe and certified him of all other particular thinges done in that Councell vnto the whiche by his owne letters they confesse also they had bene lately before summoned The sending forthe of the Emperours letters to summon them proueth no more M.
of Doctor Hardinge be as Master Iewell hathe noted it Vntrue or that whiche he bringeth Of sitting before other bishops in all assemblies vtterly False beinge builded vpon a former Vntruthe of Iustinians Constitutions and contrarye to the whole Meaninge Intent and Purpose of the Author him selfe Theodoret in that epistle to Leo. Harding VVhat other is it to call the Churche of Rome the Principall Churche respect had to the bishop there and not otherwise wherein a figure of speache is vsed as Ireneus and Cyprian doe and President or 123 sette in authoritie ouer the whole worlde as Leo dothe then to call the Bishop of Rome Head of the Vniuersall Churche Iewell The 123. Vntruthe Leo hath not one such worde This Vntruthe is soone Iustified and Master Iewell thereby expressely conuicted and forced to Subscribe according to Promise For Leo calleth expressely the See of Peter Head of the Vniuersal Church His wordes are Ad vnaÌ„ Petri sedem Vniuersalis Ecclesiae cura confluit vt nihil vsquam à suo Capite dissideat The charge of the Vniuersall Church hath recourse to the onely Seate of Peter to thentent that nothinge may at any time Varie from their Head Let nowe M. Iewell or any man els picke out any other sence of these wordes then that the Seate of Peter is Head of the Vniuersall Church The cause why the Vniuersall Churche hathe recourse to the only Seate of Peter is bicause nothing might varie from the Head And is not then the See of Peter the Head thereof If this place be not plaine enoughe take an other Leo writing to Theodoret after the Chalcedon Councell ended and finished hath these wordes Quae nostro prius ministerio definierat vniuersae fraternitatis irretractabili firmauit assensur vt vere à se prodisse ostenderet quod prius a Primae omnium Sede firmatum totius Christiani orbis iudicium recepisset vt in hoc quoque Capiti membra coÌ„cordent That which God had first decreed by vs the irrefragable consent of the Vniuersal brotherhood hath confirmed to shewe that it proceded in dede from him as the whiche being first confirmed of the most Principall See had receaued also the determination of all Christendome to thentent that herein also the Partes might agree withe the Head In these wordes againe Leo calleth his See the See of Rome the Head of all Christendom and of the vniuersall brotherhood assembled in the Generall Councell of Chalcedon And least that this testimonye of the Pope him selfe may seme to be off lesse Credit cal to minde in this place gentle Reader the wordes of this whole Generall of Councell of Chalcedon calling this Leo in their letters vnto him their Head whiche I haue before alleaged vnto thee in the 119. Vntruthe Yet bicause M. Iewell so stoutely auoucheth of this Vniuersall authorite ouer all Christendom in the See of Rome that Leo hath not one suche worde Beholde yet a thirde place out of this Leo auouching most euidently the same Speaking to the Citie of Rome in a Sermon which he made vpon S. Peters and Paules daye he hath these wordes Isti sunt qui te ad hanc gloriaÌ„ prouexeruÌ„t vt sis gens sancta populus electus Ciuitas sacerdotalis Râ—gia per sacram Beati Petri sedem Caput orbis effecta latius praesideres religione diuina quam dominatione terrena Quamuis enim multis aucta victorijs ius imperij tui terra marique protuleris minus tamen est quod tibi bellicus labor subdidit quam quod pax Christiana subiecit These are they he meaneth Peter and Paule which haue promoted thee o Rome to this glory that thow shouldest be a holy natioÌ„ a chosen people a priestly and princely Citie and being made the Head of the worlde by the holy Seate of blessed Peter shouldest beare a farre larger gouernement by Godly Religion then by worldly Empire For although thou hast enlarged thy Empire by sea and by Lande with manifolde victories yet it is lesse that warlye power to the hathe atchieued then that Christen peace to thee hath subdued Thus farre lerned Leo whom M. Iewel auoucheth to affirme not one suche worde as may proue the Churche of Rome sett in Authorite ouer the whole worlde You haue Hearde Leo saie in this place that Rome throughe the Seate of Peter hath bene made the Head of the worlde and beareth a larger gouuernement by Religion then euer she did by Empire And therefore Prosper loinge before the time of Leo affirmeth Romam per Apostolici sacerdotij principatuÌ„ ampliorem factam esse arce Religionis quam solio potestatis That Rome by the Primacy of Apostolike priesthood was of a larger Authorite in the preeminence of Religion then in the Throne of Empire Thus Leo and Prosper withe Ireneus S. Cyprian and S. Chrysostome whom D. Harding alleaged doe vniformely call the See of Rome the Principal Churche of more Principall power the Head of all Christendom the Mastâ—â— of the worlde But Leo most expresselye aboue other the Head of the Vniuersall Churche as yow haue hearde and sene 〈◊〉 his owne wordes at large M. Iâ—â—â—ll to answer all these places bringeth the like to haue bene 〈…〉 Paule who suffred at Rome withe S. Peter Whose Authorite had no other successour but the Bishop there Who was a Chosen Vessell beside all the other Apostles whom Leo calleth consorâ—em gloriae Petri the felowe in honour to S. Peter and whose Priuileges therefore and prerogatiues doe fortifie much the Authorite of the See of Rome but debaceth it not in any pointe And in an other place S. Augustin saieth Saluator quaÌ„do pro se Petro exolui iubet pro omnibus exoluisse videtur Quia Sicut in Saluatore erant omnes causa magisterij ita post Saluatorem in Petro omnes continentur Ipsum enim constituit Caput omnium Our Sauiour saieth S. Augustin when as he commaundeth payement for the Emperour to be made for him selfe and for Peter he seemeth to haue paied for all Bicause as all were in our Sauiour for cause of teaching so after our Sauiour all are conteyned in Peter for he ordeined him Head of all Iewell The 124. Vntruthe standing in the willful falsyfying of S. Augustine S. Augustine saieth Caput eorum not Caput omnium This is the most apparent Vntruthe of all except onâ— that hath hetherto bene brought And yet M. Iewell calling this a wilful falsyfying of S. Augustin Dealeth not only vncharitably but also hath auoutched an other most manifest Vntruth him selfe For what wilfull falsyfying can here appeare where no aduauntage his hadde by the exchaunge Considre the whole sentence gentle Reader and thou shallt See that S. Augustine affirmeth Peter to be Head of all He saieth in the same sentence As al were in Christe so al are in Peter And for proofe thereof he saiethe For Christ made Peter their Head Whose head M. Iewell by