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
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
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
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
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
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
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.
the Faythe and custome off the Catholike Churche Iewell The 92. Vntruthe ioyned with a slaunder Oure Seruice conteineth nothinge contrary to the faithe Stapleton As the Crede of the Arrians was iudged by the Fathers of the Nicene councell contrarye to the faith bicause it lacked the Consubstantialite or vnite of Substaunce of Christ with God the Father though otherwise it had no wordes in it contrary to the faith so the English Seruice containeth in it thinges repugnant to the faithe in that it wanteth the Consecration and the oblation of the Holy Mysteries as I haue before proued Also Prayer for the soules departed Memories and inuocations of the blessed Sainctes All which the Catholike faithe beleueth and practiseth in the Churche seruice though in the englishe Seruice no worde were expressed contrary to the Catholike faith But I praye you M. Iewell are the homilies parte of your Church Seruice or no You wil not denie but they are Then your homilies of only faith iustifying are contrary to the faithe of S. Iames the Apostle saying expressely man is iustified by workes not by faithe only Your homilie against Images is contrary to the faithe which the seuenth Generall Councell of Christendom established against the peuish heretikes Iconomachi your forefathers To be short the very Order of your Seruice being in the Mother tounge contrary to the practise of all Christendom hetherto as it hath in this Article appeared and of all the Catholike Church beside at this present is mere schismaticall and damnable So is also the Ministration of your bread and wine in bothe kindes by priuat authorite and condemning withall other Catholike Countres whiche vse the contrary So is in like maner the not mingling of your Communion Cuppe withe water whiche the Catholique Churche bothe Greke and Latin hathe practised as I haue before in the firste Article at large proued In these manye pointes Master Iewell youre Seruice partelye lacketh some thinges necessary partly hath some thinges repugnant to the Faithe and custome off the Catholike Churche as D. Harding moste trulye saied And thus M. Iewell you were slaundered with a Truth Now good Christian Reader for the better contenting of thy minde and for a full declaration that in Iustifying onely these Vntruthes whiche it hathe pleased M. Iewell to score vpon D. Harding most slaunderously as nowe thou seest the chiefe and principal pointes of this Article haue bene discussed and M. Iewelles Replie in the most waightiest pointes answered I beseche thee to looke backe and to consider the whole substaunce of these M. Iewelles Vntruthes in this Article and to remember what hath by occasion thereof bene saied First it hath bene shewed and proued that not onely in our Countre from the first beginning of the faith among vs Englishmen but also long before both in the greke Churche and in the Latin namely in Rome and Fraunce the Seruice was in the greke and Latin tounges whiche the coÌ„mon Vulgar people vnderstode not And herein M. Iewell is forced if he will abide to his promise to yelde and Subscribe Next the Constitution of Iustinian which hath so longe serued M. Iewell and his felowes for a mighty and principall Achilles to fortifie their Vulgar Seruice withall is proued at large to make nothinge therefore and M. Iewelles long lying Replie in that behalfe at large confuted Thirdly M. Iewelles Examples as he calleth them wherein he laboured to shewe that within the first 600. yeares some Countres had their Seruice in the Vulgar tounge are all and euery one particularly answered confuted and proued no Examples of any Vulgar Seruice in that age Whereby it remaineth that no Vulgar Seruice in all that time in any one place appearing the Only Seruice was then in the lerned tounges Greke and Latin as it is now Fourthely the Only place of holy Scripture that M. Iewell and his felowes haue to maintaine their Vulgar Seruice by namely the fourtenth Chapter of the firste to the Corinth is proued at large to make nothinge for the Vulgar Seruice but rather to ouerthrowe the same And M. Iewell in that place is founde ten times to haue corrupted the texte of S. Paule Last of all the blessed memory of oure Apostle holy S. Austin the Monke sent by holy S. Gregory to preache the faith to vs Englishmen then Heathens and paynims is defended and deliuered from the most impudent lies detestable Slaunders and desperat Reproches wherwith the tender harte of M. Iewell hath with passing Impudency charged him Other Vntruthes as they were of lesse weight so they are with lesse labour sufficieÌ„tly yet and thouroughly discharged It is nowe thy parte gentle Reader indifferently to Consider the vprightnes of M. Iewell and the Truthe of the Cause THE FOVRTHE ARTICLE Of the Supremacy of the B. of Rome THe Primacy of the Bishop of Rome that is to saye Supreme power and auctoritie ouer and aboue all Bishoppes and chiefe gouuernement of Christes flocke in matters pertaining to Faith and Christen Religion was in the first six hundred yeares acknowleadged and confessed Iewell The .93 Vntruthe For there was no such power confessed StapletoÌ„ This power is confessed by S. Gregory a Bishop of Rome within the first six hundred yeres I alleage him to you M. Iewell though he be a bishop of Rome him selfe bicause you haue in this Article alleaged him so Plentifully and so stoutely against D. Harding as if he had clerely condemned such Supreme Authorite him selfe I will alleage and vrge the very place that D. Harding bringeth and answer to all that you saie against it that the Christen Reader may see with what Passing Impudencie you alleage S. Gregory against him selfe and yet crie out with open mouthe against D. Hardinge as though he had done so The wordes of S. Gregory are these Cunctis Euangelium scientibus liquet quòd voce Dominica Sancto omnium Apostolorum Petro Principi Apostolo totius Ecclesiae cura commissa est Ipsi quippe dicitur Petre amas me pasce oues meas Ipsi dicitur Ecce Satanas expetiuit cribrare vos sicut triticum ego pro te rogaui Petre vt non deficiat fides tua tu aliquando conuersus confirma fratres tuos Ipsi dicitur Tu es Petrus super hanc petram aedÃficabo Ecclesiam meam portae inferi non praeualebunt aduersus eam Et tibi dabo claues regni coelorum c. Ecce claues regni coelestis accepit potestas ei ligandi soluendi tribuitur Cura ei totius Ecclesiae principatus committitur Et tamen vniuersalis Apostolus non vocatur It is euident to all saieth S. Gregory that knoweth the gospell that the cure and charge of the whole Church hath bene committed by the wordes of our lorde to the holy Apostle Peter Prince of all the Apostles For to him it is saied Peter louest thou mee Fede my shepe To him it
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.
him not as a sect by his patrone but as the flock by their Pastour vt sit vnus Pastor vnum ouile that there may be one Pastour and one flocke and as S. Hierom saieth vt schismatis tollatur occasio that schisme might be auoided In like maner where it was alleaged out of Irenaeus that to the Church of Rome all the Churche that is to saye all that be faithefull any where oughte to repaire Propter potentiorem Principalitatem For the mightier principalite of the same M. Iewell here saieth Iewell Of these wordes groweth their errour They dreame of a kingdome and Principalite But Christ saieth to his disciples The kinges of Nations rule ouer them Vos autem non sic But you may not sâ— Beholde howe shamefully Christes holy worde is abused In that place of the gospel the Apostles not yet replenished with the holy Ghoste thought that Christ should haue a temporall reygne and therefore when they heard that Iohn and Iames the sonnes of Zebedee sued to sit the one of 〈◊〉 right haÌ„d the other on the leafte Indignati sunt it de duobus 〈◊〉 They toke an IndignatioÌ„ against those two brethern The Christ calling them vnto him saied the wordes alleaged signifying vnto them that they shoulde not looke for any temporal honour rule or preferment such as Kinges of the Nations exercised but who so woulde be greatest amonge them should be their seruaunt Nowe Ireneus speaketh of a Principalite in the Churche off Rome not temporall or Ciuill as full grossely M. Iewell imagineth folowing therein that rude ghospeller Andreas Smidelinus but a Spirituall Iurisdiction such as all the Churche not all the worlde and all faithefull not all pagans and infidels then subiect to the Romaine Empire ought to repaire vnto The humilite that Christ commaunded his Apostles in that place taketh not away the Spirituall Authorite and Iurisdiction of Prelats in Christes Churche The Bishop off Rome ruleth the Churche of God as S. Paule saied of such as he had appointed Regere ecclesiam Dei to rule the Churche of God as S. Ambrose saied that Damasus was the Ruler of Gods house as Chrisostom saieth that to Peter Christ gaue Primatum guber nationeque per vniuersum mundum The primacy and gouuernement thourough out the whole worlde as S. Gregory saieth that to Peter The charge and Principalite of the whole Church was coÌ„mitted All this is not to rule as Kinges of Nations rule ouer them but as such to whom we must obedire subiacere tanquam rationem reddituris pro animabus nostris obeye and be subiect as vnto such which shal geue accoÌ„pt for our soules but they them selues must be Sicut ministri as seruauntes not in subiection but in humilite And thus bothe Scriptures must stande together M. Iewell must not ouerthrowe one Truthe by an other neither wrest that to Spiritual IurisdictioÌ„ which was expressely spoken of the temporall and ciuill With the like vprightnes and sincerite whereas D. Harding alleaged the saying of S. Ambrose that Rome was more aduaunced Per Apostolici Sacerdotij Principatum By the Chiefty of the Apostolike Priesthood in the Tower of Religion then in the Throne of temporall power M. Iewell for answer hereunto wresteth a place off holy Scripture and saieth Iewell Peters whole power in Rome was Spiritual and stode onely in the preaching of the Ghospell with which armour God is able to pull downe kinges and Princes to the obedience of his Christ. Thus saieth God vnto Hieremie I haue sett thee ouer Nations and kyngdomes And S. Peter speaking generally to all Christen people saieth Vos estis Regale Sacerdotum You are the Kingely priesthoode This principalite and Towre of Religion was not onely in Rome but also in euery place where the Name of Christ was receiued Stapleton In this later place out of S. Peter M. Iewell hath falsely translated the text For where the Latin hath Vos estis regale sacerdotium and the greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingely priesthood without the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that or illud M. Iewell to make it serue his turne hath translated the wordes thus You are that Kingely Priestood And so hath put in the word That more then he founde in the Text. And vpon the vehemeÌ„cy of the word That he inferreth This principalite and Tower of ReligioÌ„ was not only in Rome but also in euery place where the Name of Christ was receiued But false translation maketh no proufe S. Peter in that place after the minde of S. Basill and S. Augustine who are to be thought to haue vnderstanded the text as well as M. Iewell calleth all Christen men Regale Sacerdotium A kingely Priesthood bicause as of the mysticall vnction we be all called Christians so as the membres of Christ the true and euerlasting priest we be all Priestes S. Hierom calleth this generall and Common priesthood of all Christen men Baptim expounding shortly that which the other Fathers spake by circumstances Againe as S. Peter calleth here Christen men Regale Sâ—cerdotium a kingely priesthood so S. Iohn in his Reuelation saieth Fecisti nos deo nostro Regnum Sacerdotes regnabimus super terram Thou hast made vs a kingdome and Priestes to our God and we shall reigne ouer the earthe And in the olde lawe the like was saied to the Iewes You shall be to me priestly kingdome and a holy Nation But as it will not folowe therefore that euery Christen man is a kinge and all ChristeÌ„ men rule and raigne alike nor that euery Iewe was as rightly a priest as was the Tribe of Leui no more it wil folow that euery ChristeÌ„ man is a priest in one kind and maner of priestood or that the Principalite of Priesthood is in euery man alike Thirdly albeit al Christen men in respect of the internall Sacrifice of a Contrite harte be priestes yet in respect of the Apostolike priesthood and of the externall Sacrifice of Christes Church none are priestes but such as are Ordred thereunto And of such Apostolike Priestes the B. of Rome by S. Ambroses Iudgement had the Principalite And by that Principalite Rome was more glorious then euer it was by the Imperiall Throne Last of al because at Rome by S. Ambrose his Iudgement was the principalite of Apostolike priesthood and Rome for that was more glorious then for the Imperiall Throne it foloweth that as the Empire of the Romaines was through out the worlde but the Chiefe Rule and Authorite thereof came from Rome so the faithe of the Romaines was preached through out the worlde as S. Paule saieth but the Principalite of Apostolike priesthood the rule and Authorite came from thence This is the comparison of S. Ambrose in that place and this he noteth as a Speciall and principall prerogatiue of that Churche Wherefore M. Iewell doth bothe great wronge to that holy
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
the Greke but are conueyed in pretely by M. Iewell to fournish and fashion vp his Vntruthe that the Bishops of the East yelded no subiection to the Bishop of Rome The wordes of S. Basill are these Ad reliquas equidem Orientis res componendas fortassis ampliore auxilio tibi opus est necesse est expectare Occidentales Antiochensis vero Ecclesiae Oâ—dinatio palam ex pietate tua dependet vt alios gubernes alios quietos reddas Ecclesiae vero robur per concordiam reddas For the quieting of other troubles of the East it shall be perhaps nedeful for you to looke for some greater helpe and it is necessary to tarye for the bishoppes of the Weste but the ordering or state of the Churche of Antiochia dependeth manifestly of you that you may rule some pacifie other and finally restore to the Churche her strenght by vnite and concorde The meaning of S. Basill is to desyre Athanasius being then a man of greate authorite for his longe and manifold troubles suffred for the Churche and for his olde age to take the charge for the tyme of other Churches beinge then by the persecution off Valens pitefully mangled by the Arrians He desired him before to sende some men of his owne Churche lerned and discrete to the bishops of the West to vnto theÌ„ their troubles and aduersities But bicause Antioche was as S. Basil there saith the head and principall parte of the East he desireth in the meane while Athanasius to looke vnto that Church especially This is al that S. Basil there requireth of Athanasius not as though he had any iurisdiction ouer Antioche but bicause as a man in that time of more Autorite and yeres then any other he might do much good as he writeth in an other epistle to Athanasius alloquendo admonendo â–ª scribendo mittendo semper aliquos qui optima suggerat by talking withe them by admonishing them of their duty by writing by sending allwaies some to instructe them Now bicause M. Iewell will gather hereof a negatiue argument yea and to make it beare the more authorite wil make S. Basil himselfe to saie that of Athanasius and not of the bishop of Rome the state of Antioche dependeth let vs see what S. Basill saieth about the quieting of these selfe same troubles of the East and writing thereof to this very same Athanasius thus he writeth to Athanasius not longe after the fourmer epistle writen as it may seme by the placing of his epistles in his workes and also by the matter it selfe Visum est nobis c. We haue tought good to write to the bishop of Rome that he wil consider the matters in these partes and pointe vs a Councell to the entent that bicause it is hard to haue some sent from thence by a common decree of any Synod that he will geue authorite to the matter choosing some sufficient men able to beare the paynes of trauail and able by gentle demeanour and vpright behauiour to correct the frowarde among vs who also may skilfully gouerne and instruct vs and bringe with them all that was done at Ariminum for the dissoluing and vndoing thereof Thus farre S. Basil a bishop of the East Church acknowleadging as it well appereth the authorite of the bishop of Rome ouer the East partes more then M. Iewell would gladly he had done So farre is it that S. Basil by desiring Athanasius to looke to the Church of Antioche would therefore exclude the bishop of Romes Authorite as M. Iewell not only would gather thereof but also hath vntruly made S. Basil to saie shifting in those wordes and not of the bishop of Rome into the text of S. Basill which S. Basil neuer spake Iewell The Emperours Honorius and Theoâ—osus appointed ouer all matters of doubte arising within the countre of Illyricum to be heard â—nd ended before the bishop of Constantinople and not before the bisshop of Rome The Emperours wordes be these The Church of Constantinople enioyeth nowe the prerogatiue of the olde Rome This notorious and manifest Vntruthe hath before ben auouched and answered Now it is brought againe to make vp matter and to bolster vp an other Vntruthe which is this Iewell And the very Glose vpon the decrees expounding that same lawe of Honorius and Theodosius hath these wordes The Emperour sâ—â—eth the patriche of Constanâ—inople hath the same authorite ouer the people of his prouince that the Pope hath ouer his I knowe not whether M. Iewell when he wrote his Replie intended to Winne the whetstome for euer and to passe al the worlde in lying but truly he so plyeth that game that it maye seme he was not a litle bent that waye The glose in that place expouÌ„deth not this lawe of Honorius and Theodosius but expoundeth the decrees of Popes and Councelles which are no Emperours lawes pardye And in that note though the glose applie a lawe of the Emperour to the decree yet he meaneth not there this lawe or these Emperours But he meaneth an other lawe of an other Emperour He meanâ—th the Authentikes not the Codâ— â— lawe of Iustinian not of Honorius and Theodosus For so he quoteth his note vt in authen dâ— eccl tit § 1. â—câ—lat 9. And thus muche touching the vntrue applying of M. Iewelâ—es glose to the lawe Honorius and Theodosius Nowe what the glose meaâ—eth â—et the text trie The text saieth out of the Sixt Synod Renouantes Sancti Constantinopolitani dâ—crâ—tae Concilâ—j potiâ—us vt Constantinopolitana sedâ—s simâ—lia priuilâ—gia que inferior Roma habet acâ—ipiat nâ—n tamen in â—cclesiasticis râ—bus magnificetur vt illa sâ—d hec sâ—cunda â—ost illam â—xistens â—rius quam Alâ—xandria numeretur Renewing the decrees of the holy Councell of Constantinople we desire that the See of Constantinople haue the like priuileges which the lower Rome hath Not yet that in ecclesiasticall matters she be prefered as Rome but that being the second after Rome she may be placed before the See of Alexandria This is the text M. Iewell Vpon this text the glose declareth that Constantinople simile habet priuilegium in quibusdam hath in certaine thinges the like priuilege that Rome hath As that bishops may immediatly appeale thither that it may depose bishops and last of all that vpon her owne subiects she hath the same power and Authorite as Rome hath in her subiects Notwithstanding all this Rome is preferred and Iustinian him selfe who made the same lawe which the gloser alleageth call it Caput omnium sanctarum ecclesiaâ—um The head of all holy Churches And thus M. Iewelles lawes decrees and gloses renne roundely against him Iewell And therefore for more profe hereof whensoeuer any Patriarche in any of these foure principall Sees was newly chosen he wrote letters of Conference and frendship vnto the other Patriaches wherein â—uery of them declared vnto other their Religion and consent of faithe Thus did the bishop of Rome
godly Nectarius we haue Consecrated bishopp in the generall Councell withe Common agreement This was not then against their mindes as M. Iewell fableth and faineth Neither was all this done in the presence of Gratian as M. Iewel ignorantly bableth but as thoâ—e biâ—hops do reporte to Damasus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the presence of the most godly Emperour Theodosius But what is all this against the Pope off whose only Authorite the question is here not off other bishoppes Verely this whole Councell of Constantinople certified Damasus the Pope of this their doing and of other bishops whom they had at that time also consecrated and desired his consent thereunto Euen as those which coÌ„secrated Anatholius certified Pope Leo of the same and required his Confirmation And Gratian him selfe whom M. Iewel alleageth acknowleadgeth so muche the Authoritye of the Pope that for a shorte ending of all controuersies he enacted by a publike decree that all the worlde shoulde folowe that faith and Religion which had continewed from S. Peter the Apostle in the See of Rome and which Damasus then Pope held and professed And thus farre is M. Iewel aided by Gratian. Harding The ecclesiasticall rule as we reade in the tripatit storie commaundeth that no Councell be celebrated and kepte without the aduise and the Authorite of the Pope Iewell The .iii. Vntruthe Standing in wilfull falsyfying of the text Stapleton Had M. Iewell Loued the Truthe tendred the instruction of his Reader and bene of that Ciuilite and gentle demeanour as his outwarde behauiour pretendeth truly he woulde neuer thus haue dealed Thou shalt see gentle Reader M. Iewelles proufes in the text by the which he is moued to charge D. Harding not only with falsefying but also with willfull falsyfying He saieth Iewell Here H. Harding hath auouched two great Vntruthes The one in his translation in the english the other in the allegation of the storie Touching the first Cassiodorus in his latin translation writeth thus Canonesiubent extra RomannuÌ„ nhil decerni pontificeÌ„ Socrates in the greke out of which the latine was taken writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The englishe hereof iâ— this It is proâ—ided by the Canons that rules to binde the Churche be not made withâ—ut the consent of the bishop of Rome Let your traslation stande for good M. Iewell a while Let nihil decerni be truly englished that no rules be made to binde the Churche without the consent of the Pope Haue you not saied as muche for the Popes authorite as the translation of D. Harding saieth What difference is there in effect betwene the celebrating of a Councell and betwene making of Canons that binde the Churche whereas such Canons are made only in Councel Vnlesse you be such a Papiste that the Pope alone without a Councell may make Canons to binde the Churche If we had so largely translated the worde decerni off like you would haue crowed mightely But let vs now see the faultes which you finde in the translatioÌ„ vsed by D. Harding supposing he had translated these wordes which you alleage For the contrary shall anon appeare Iewell VVherein M. Harding hath purposely corrupted and falsified altogether both the greke and the latine not reporting one worde that hâ— found in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or decernere he englisheth to kepe or as he termeth it to celebrat a Councell Yet that is better transsated then did your frend WolfgraÌ„gus Musculus who turned the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesias consecrare to consecrat Churches Howbeit touching D. Hardinges translation if we take the whole sentence of the place we shall see his translation may stande for true and good The whole place is this Iulius rescripsit eis qui fuerant in Antiochia congregati culpaÌ„s eos primum de iniurijs literarum deinde cur se ad Synodum suam non vocassent canonibus nimirum iubentibus pieter Romanum nihil decerni Pontificem Iulius the Pope wrote backe to the bishops of the East assembled together in Antioche blaming them first of their iniurious letters theÌ„ bicause they called him not to their Councell Whereas the Canons do commaunde that nothinge be determined beside the bisshop of Romes sentence The story mentioneth that the Pope blamed the bishoppes of the East whiche called a Councell not making him preuy thereunto And what was the reason why the Pope so blamed them The story saieth Canonibus nimirum iubentibus c. Bicause the Canons do commaunde that nothinge be determined howe but in Concell without the aduise of the Pope And is not this as much in effect as to saie Without the aduise of the Pope no Councell can be summoned But we shall see anon that the very translatour of the Greke Epiphanius hathe translated in an other place this very Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concilia celebrare to kepe and celebrat Councells euen as D. Hardinge hathe englished it But nowe lett vs procede withe M. Iewells corrections Iewell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is praeter sententiam or as Cassiodorus turnetâ— it extra he englisheth without the Aduise and Authoâ—ite Stapleton Not Cassiodorus M. Iewell but Epiphanius turned that Greke It appeareth you trust not allwaies your owne eyes in these matters But to the purpose First for praeter and extâ—a you turne it your selfe M. Iewell in your owne translation without And why I beseche you may not D. Harding so turne it Is there such partialite in the kinde hart of M. Iewell that he maye translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without and D. Harding may not translate it so Then for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sententia whiche D. Harding turneth Aduise and Authorite M. Iewell turneth consent for that I remitt it to the Grammarians I am right â—ure that the dictionaries bothe greke and latine do confesse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greke and sententia in Latine dothe rather more ofteâ— and more properly betoken Aduâ—se and Authorite then Consent Let vs procede No he woulde not suffer no not him in whose quarell he thus fighteth to passe without a venwe â—or where he sawe â—im named 〈◊〉 â—â—e Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Latine Romanum Pontificem the Romain bishop he thought it beste to lâ—aue bothe the Creke and the Latine and to call him the Pope Stapleton See what heresy and malice is Did euer any man I will not saie lerned as a diuine but conuersant in common grammer so wrangle so trifle so quarel aboute nothinge I remembre at the last Marte of Franckforde the brethern of Wittenberge and Lipse had pointed Flaccus Illyricus ryding vpoÌ„ a gote and the Diuell drawing him in to hell with this posy aboute him in verses Certans de lana caprina Beholde a man that fighteth for gotes wolle This picture and posy may from Flaccus Illyricus be most rightly deriued to M. Iewell For I beseche you M.
obey neither Cyrillus the lerned bishop of AlexaÌ„dria nor Celestinus then Pope of Rome merito oportuit Theodosij Iunioris nutu tunc sceptra tenentis Orientalis Imperij primam in Epheso Synodum congregari c. It behoued very much that the first Synod of Ephesus should be assembled at the commaundement off Theodosius the Seconde then Emperour off the East And it foloweth that he directed his letters to the bishops and appoynted them a daye to mete together The like writeth Socrates But what of that The Emperour then was of best abilite to bestowe suche charges as in summoning bishops from all partes of the worlde are requisit But the question of the Popes Authorite standeth not so much in summoning as in ruling directing and confirming a Councel In this first Councell of Ephesus Celestinus the Pope was president as the Epistle of the whole Ephesine Councel professeth Cyrillus the bishop of Alexandria being his legat there and Nestorius the hereticall bishop of Constantinople was deposed by the Councell iuxta dilationem literis praefinitam sanctissimi reuerendissimi consacerdotis nostri Romanae praesulis Ecclesiae Caelestini according to the delaye and time appointed him by the letters of our most holy saieth the Councell and most reuereÌ„t felowe priest Caelestinus bishop of the Churche of Rome Of the which terme appointed by the Pope Cyrillus also maketh mencion in the letter of excommunication which he sent to Nestorius And the Pope him selfe Caelestinus in his letters to Cyrillus writeth thus Adiuncta tibi sedis nostrae authorite vicis nostra successione potestate vsus istam exacta cum seueritate exequeris sententiam vt nisi intra decem dies ab huius admonitionis die numeratos prauas suas predicationes scripta confessione anathematisauerit hanâ— se de Christi dei nostri generatione fidem retinere affirmauerit quaÌ„ Romana tuae sanctitatis vniuersalis regio predicat confâ—ssini sanctitas tua Ecclesiae illius prouideat vt sciat se quouâ—s modo a nostro esse corpore remouendum Taking vnto you the Authorite of our See and occupying our place and power you shall execut vpon Nestorius the hereticall Patriarche of Constantinople this sentence exactly and straightly that Vnlesse within tenne dayes reakoning from the daye that he shall be warned he doe anathematise and accurse by Confession in writing his wicked preaching and doctrine coÌ„fessing him selfe to haue the same faithe touching the Incarnation of Christ and our God which the Religion of Rome of your holynes and of the Vniuersall Churche dothe teache let your holynesse out of hande prouide for his Churche off Constantinople and let him knowe that he is vtterly to be cut of from our bodye Thus the Pope executed the finall sentence in the Councell ouer the Patriarche of Constantinople the whole Councell folowed the determination of the and Cyrillus the Patriarche of Alexandria was the Popes legat in that behalfe And that lerned Father Cyrillus thought the Authorite of the Pope herein so necessary that notwithstanding by his lerning he knewe Nestorius to holde an hereticall doctrine and was as he protesteth in letters to the Pope Paratus synodicis id literis manifestum reddere ready to proue it by letters of Conference as the maner then was amonge bishops yet he durst not to refraine from communicating with Nestorius or to condemne him therefore he wrote thus vnto Celestinus the Pope in the same letter Veruntamen nos ipsi ab illius communione cum fiducia non eximimus donec ista pietati tuae communicemus Quapropter quid videatur exprimere dignare an aliquando debeamus illi coÌ„municare aut in posteruÌ„ confidenter edicere quod talia sentieÌ„ti doceÌ„ti nemo nostruÌ„ CoÌ„municet Neuertheles we haue not bene so bolde as to withdrawe ourselues from his Communion vntell we did certifie your holynesse of these thinges Wherefore vouchesafe to signifie what is your pleasure whether we may at any time communicat with him or els boldely pronounce that from hence forthe none of vs doe communicat with him hauing such opinion and teaching such thinges Thus farre Cyrillus Againe whereas the bishops of the East and specially of Macedonia did seme to consent to the wicked heresy of Nestorius Cyrillus writeth also to the Pope that his pleasure also might be knowen to them how they ought to deale with Nestorius For thus he writeth immediatly after the wordes which went before Scopum vero integritatis tuae perspicuuÌ„ oportebit fieri per liter as etiaÌ„ religiogis simis qui per Macedoniam sunt episcopis simul omnibus per OrieÌ„tem The intent also of your meaning must be knowen in like maner by your letters to the most holy bishops of Macedonia and through ought the whole East Such was the Authorite of the Pope in that Ephesine Councelâ— and to Cyrillus the Head and President of that Councell vnder the Pope nothwithstanding the summoning made by the Emperour Neither did the Emperour Theodosius in that Councell take vpon him the approuing or determining any matter in the Councell but referreth the whole to the Canons and to the Councell For thus it appeareth in the Imperiall letters off Theodosius writen vnto Cyrillus where the Emperour saieth thus Sunt exemplaria a nostra Maiestate de praedicta sanctissima Synodo deo dilectis per vniuersas Metropoles Episcopis scripta vt hoc facto perturbatio quae ex controuersijs istis accidit secundum ecclesiasticos Canones dissoluatur quae indeceÌ„ter committuÌ„tur corrigantur sitque pietati erga deuÌ„ publicis rebus coÌ„moda firmi tudo nec aliquid quacuÌ„que in re ante sanctissimaÌ„ SynoduÌ„ futuraÌ„ illius communeÌ„ sententiaÌ„ a quoquaÌ„ separatim innouetur The copies of our letters writeÌ„ to the godly bishops from our Maiesty thorough out al prouinces are extaÌ„t touching this holy Synod holdeÌ„ at Ephesus that hereby both the trouble which by these CoÌ„trouersies hath risen may be ended and determined according to the ecclesiasticall Canons and such things as are done amisse may be corrected that so bothe God may duly be serued and the CoÌ„mon welth furdered nor any thing of any maÌ„ priuatly be altered or chauÌ„ged before the most holy couÌ„cel and the vniform senteÌ„ce and determinatioÌ„ that shal be made by the same By these it is euident that the Emperour intermedled not defining and determyning anye matter in the Councell or in approuing the decrees of the same And therefore the same holy Councell at what time one of the Emperours Nobilitie Iohn by name went aboute to bringe Iohn the Patriarche off Antioche with his adherents in to the Councell from whence for taking parte with Nestorius the heretike they were excluded the Councell woulde none of it not suffring the laye magistrat to intermedle therewith but tolde the same Iohn the Emperours highe Officer these wordes Non opus est Regi
vt fidem discat cum hanc sciat inque illa baptisatus sit The Emperour nedeth not to lerne his Faithe knowing it well enoughe already as in the whiche he hath bene baptised By whiche it appeareth that this Theodosius the seconde thoughe he summoned the bishoppes and appointed the place where they might conueniently be assembled yet he approued not nor confirmed the decrees off the Councell in lyke Authoritye as Caelâ—stinus the Bishoppe of Rome then did whose legate in that Councell Cyrillus that lerned Patriarche of Alexandria was and who in the same Councell was the whole President and chiefe doer as hath before bene proued and as the Grekes them selues Marcus of Ephesus and Bessarion of Nice in the eight generall Councell confessed And as Caelestinus by his Legat and Vicegerent Cirillus directed that Councell appointed the ten daies of delaye to Nestorius the Bishoppe off Constantinople and confirmed the decrees of the same so Sixtus successour to this Caelestinus in the See Apostolike confirmed and approued that Councell also of whome Cyrillus thus writeth Scripsit Consona Sanctae Synodo omnia illius gesta confirmauit ac nobiscum consentit He wrote agreably to the holy Synod and confirmed all the doinges thereof and consenteth with vs. Of such Confirming and approuing Councels the question nowe is not of only summoning bishops to a Councell Iewell And Marcianus the Councell off Chalcedon StapletoÌ„ Martianus summoned not that Councell by his owne Authorite only but by the authorite of Leo also Pope at that tyme as it shall anon appeare Iewell And Socrates in his Storie saieth thus Therefore I haue comprised the Emperours within my Storie for that sythence they beganne to be Christened the state of the Church dependeth of them and the greatest Councelles haue ben kepte and be still kept by their Aduise StapletoÌ„ Who doubteth but that the state of the Church depended much then and doth also now of good Emperours And that generall Councelles are kept by their Aduise But what is this to the purpose The Emperours helpe then dothe no more exclude the Popes Authorite at that time then the late helpe and Aduise of all Christened Catholike Princes namely of the most Catholike Emperours Charles the fifte and Ferdinandus his brother in and aboute the late generall Councell of Trent dothe exclude the Popes Authorite at this tyme. But touching the state of the Churche dependinge of the Emperours as Socrates writeth Iohn Caluin him selfe will tell you M. Iewell that the same taketh not awaye the ecclesiasticall Iurisdictâ—on of the Churche For he speaking of the Ecclesiasticall Authorite to binde and to lose sinners saieth thus Whereas many thinke that those thinges endured but for a tyme when the Magistrats were yet straungers from the profession of our Religion they are deceiued in this that they considre not how great difference and what maner of vnlikenesse there is of the Ecclesiasticall and Ciuill power And a litle after in the next paragraphe he saieth When Emperours and Magistrats began to professe Christ the spirituall Iurisdiction was not by and by abolished but only so ordered that it should diminish nothing of the Ciuill Iurisdiction or be confounded with it It semeth here by Caluins iudgement that the state of the Church depended not so of Emperours after they were Christened that the Ecclesiasticall Iurisdiction was thereby either abolished or confounded Iewell And the bishops in the Councell of Constantinople witnesse that they were summoned to the Romaine Councell by Damasus the B. of Rome But they adde withall By warrant of the Emperours letters Not by any his owne Authorite Stapleton These last wordes not by any his owne Authorite are auouched of M. Iewell only of his owne Authorite beside the minde and true reporte of his Author which he hath quoted in the Margin The whole wordes of Theodoret or rather of the bisshops in the Concel of CoÌ„staÌ„tinople meÌ„cioned in Theodoret whereof M. Iewell hath snatched a piece and in that piece hath saied more to theÌ„ was in his author are these Whereas you saie those bishops to Damasus the Pope declaring your brotherly loue toward vs assembling a councel in Rome by the pleasure of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue also summoned vs as your proper membres by the letters of the most godly Emperour to the entent that whereas before we only haue abiden the smarte of the persecution vnder Valens the Arrian nowe in the godly Consent of th Emperours Thedosius the first and Gratian you might not raingne or reioyst without vs but according to the saying of the apostle we might raigne and reioyse with you we desired verely if it had bene possible all of vs at ones to haue lefte our Churches and to gratifie this profitable requeste For who will geue vs winges like pigeons as the Prophet speaketh that we might flie and rest with you But seing by these meanes our Churches should be lefte naked matters being but newely sett in order and bicause the thinge semed to many impossible for we had assembled our selues but lately at CoÌ„stantinople by the late letters of your honour sent after the Councell holden in Aquileia to the most godly Emperour Theodosius c. For these and many other causes which staied our coming we haue done yet that was next to be done bothe for the effect of this purpose and for declaration off your loue toward vs. That is we haue sent our most Reuerent and holy brethers and felowe priestes Cyriacus Eusebius and Priscanus bishops by whom you maye knowe our mind and accorde in al thinges After this they make a profession of their faith in those letters they declare what was decreed and determined in the Councell holden at Constantinople they signifie of Nectarius ordered bishop off Constantinople off Flauianus made bishop of Antioche in Syria off Cyrillus made bishop in Hierualem and such like matters After all which they desire the assent of Damasus thereto Nowe touching this present matter the bishops here do witnesse that to that Councell off Rome the Pope called them by the letters of the Emperour not as a warrant they haue no such worde but rather as a meanes For they witnesse he called them as his proper membres in like maner truly as the bishops of the great General Councell in Chalcedon in their letters to Leo the Pope do agnise that he was ouer them as the Head ouer the Membres by his legates whereby it appeareth he called them by his own Authorite as he being their Head and they his membres Therefore also they excused so diligently the cause of their not coming to the Councell therefore they sent him a profession of their faithe and certified him of all other particular thinges done in that Councell vnto the whiche by his owne letters they confesse also they had bene lately before summoned The sending forthe of the Emperours letters to summon them proueth no more M.
to proue that the Emperour restored Athanasius and not the Pope it shall appeare he deceiueth and abuseth the vnlerned Reader shamefully in the whole matter For Athanasius as he was diuers times driuen from his bishopricke so was he by diuerse meanes restored First he was banished by Constantin the great beinge falsely accused off the Arrians and was by the decree of the same Constantin in his deathe bedde restored to his bishopricke againe The seconde cause off his banishement was thus The Arrian bishopps off the East accused Athanasius to Iulius the Pope of Rome Iulius cited Athanasius And he vpon the Citation appeared The Arrians in the meane while placed an Arrian bishop in his roome And calling a Conuenticle at Antioche depriued Athanasius and diuers other Catholike Bishops After which depriuation they sent to Pope Iulius to haue him Confirme their doinges Iulius the Pope examining the matter and finding Athanasius Paulus and the other bishops innocent restored them all to their bishoprickes againe by his letters Being thus restored first Paulus of Constantinople was banished againe by the Arrian Emperour Constantius Soone after also the Arrians peeking a newe quarell to Athanasius and accusinge him to Constantius the Arrian Emperour about the Distribution of certain corne in in Alexandria Athanasius fearing the Emperours displeasure flede of his owne accorde And with Paulus the bishop of constantinople came to Constans the Catholike Emperour of the Weste and brother to Constantius the Arrian Emperour in the East By whose letters to his brother they were at that time restored and brought in fauour againe withe the Emperour Constantius by whose displeasure they had bene before banished And thus Athanasius was restored three soundry times vpon three soundre occasyons First of the Emperour him felfe which had vpon misse information banished him Secondarely being accused to the Pope and by pretense of a Synod deposed was of the Pope by a superiour order restored Thirdly fleing vpon displeasure of the prince was by getting againe his princes fauour restored Thus if it had liked M. Iewell to deale vprightly if it had pleased him rather to instruct his Reader then to deceiue him if he had loued the truth and not sought escapes against the truthe he would haue opened the matter as it lyeth in the story and not blase out one truthe to conceale an other truthe For nowe you see gentle Readers that as Athanasius being banished twise by displeasure of the Emperours was by the Emperours restored so being also depriued of bishops he was by the chifest bishop of Christes Churche the Bishop of Rome in like maner restored And thus bothe are true in diuers cases One truthe must not ouerthrowe an other Nowe that it maye more particularly appeare what a deale of errour and Vntruthe M. Iewel carieth a longe before him by the violence and force of his talke in this matter let vs consider his owne wordes After he had with many idle wordes proued that the Emperour restored Athanasius which you see being true dothe nothinge empaire the other truthe that the Pope also restored him he alleageth Theodoretus for to amplifie the matter more and saieth Iewell And Theodoretus touching the same writeth thus Procerum Senatorumque coniuges c. The lordes and Counsellers wiues besought their husbandes to intreat the Emperours Maiesty that he woulde restore Athanasius to his sâ—oâ—ke and saied further onlesse they woulde so doe they woulde forsake them and goe to him It is a worlde to see the Impudencye of M. Iewell It semeth he neuer cared what lerned men iudged of his doinges but that he hath laboured only to heape vp Authorites without discretion This place of Theodoretus is not of Athanasius but of Liberius the bishop of Rome whom the Arrian Emperour Constantius had banished for mayntayning the Catholike religion And those Lordes and Councellers wiues were the Matrones of Rome requesting their husbandes to saie to the Emperour for the returne of their bishop Liberius the Pope of Rome not of Athanasius the bishop of Alexandria The lerned do knowe this well And M. Iewell him selfe can not be ignorant thereof The story may be reade bothe in Theodoretus as M. Iewell hath noted it and in the tripartite history of Cassidorus Now M. Iewel not only applieth this to Athanasius which yet neither can by any meanes truly be done but also putteth in the text of Theodoretus the very name of Athanasius in stede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pastour Liberius Thus he alleageth he careth not what nor howe to make a shewe of lerning If foloweth in him Iewell So likewise the bishops that the Arrians had deposed with Flauianus were restored againe by the Emperour and not by the Pope Here is an other grosse errour of M. Iewell They were no ArriaÌ„s but Eutichians which deposed Flauianus and of whom Leo writeth Trust not your note bookes to much M. Iewell Take some paynes to looke to the Originalles Touching the matter howe proue you they were restored by the Emperour and not by the Pope You saie Iewell For Pope Leo him selfe writeth thus vnto the Emperesse Pulcheria Your Maiestie haue restored hâ—me againe the Câ—tholike bishops which by wronâ—efull sentence were thrust from their Churches Stapleton This proueth in dede that the Emperouâ—â— restored them But this proueth not that the Pope restored them not Will you neuer leaue M. Iewell to disproue one truthe by an other truthe Vnder Theodosius the second the Eutychians bearing rule had expelled many Catholike bishops Martianus a good Catholike Emperour succeding to this Theodosius remoued the heretikes and restored the Catholikes For this he is praised of Leo the Pope Dothe this dyminish the Popes Authorite No more truly M. Iewell then the late doinges of Quene Marye in restoring the Catholike emprisoined bishops to their roomes and bishoprickes did make against the Supremacie of the Pope But that Pope Leo bare a stroke in this matter more then the Emperour it appeareth well in the very same epistle of Leo which your selfe alleage M. Iewell Thus Leo writeth in the same Epistle Quosdam saene Episcopos c. VVe vnderstande by the relation of our legates and of our brother and felowebishop Anatholius of whom you haue vouchesafed to make a good reporte that certain of those bishops which haue geuen their consent to the wiched dedes of the Eytychians do require a Reconciliation and do desire the communion of Catholikes VVhose desires we minde so farre to accomplishe that such as are amended and by their owne subscriptions do condemne their wicked attempâ—â— be admitted in to fauour the charge thereof beinge committed to our legates and to the foresaid bishop Anatholius Thus we see as the Emperour restored the Catholikes so the Pope reconciled the schismatikes And as the Emperour by his secular powre restored the bishops to their liuelyhood so the Pope by his spirituall iurisdiction restored the penitent offenders to the