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672 [616]

Actes and Monumentes Of the Churche.

receiued onely their 

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More evidence from the treatise of Eusebius.

Apostleship enioyned vnto them by Christ. And therfore if the byshops of Rome chalenge any preheminence of autoritie by Peter, they should aswel or rather by Paul, because they both founded it, & both there preached, & both ther suffered: resigning first that bishoprike to Linus, and al at ones. And if ye wil peraduētur leane to the former preaching there by Peter, which by scripture can not be proued, yet then at the least S. Paule & his successours in Epheso, should haue like primacie there, because he founded firste that churche, though S. Iohn after that did builde it: as witnesseth Gusebius, saying: MarginaliaLib. 3. ca 23 Ecclesia que est apud Ephesum, a paulo quidem fundata est, a Iohanne vero ædificata: The churche which is at Ephesus, in dede was founded of Paul, but it was builded of S. Iohn. And so Peter should haue no other primacie in Rome, but as Paule had in Epheso, that is to saye: to be counted as the first preachers & conuerters of the people there to the fayth of Christ. And as well might al the byshops of Ephesus, chalēge the primacie of all uacions, both Gētiles & Iewes by S. Paule Apostolū Gentiū their founder, as the byshop of Rome by S. Peter, Apostolum tantu circumcisionis in case he were the first foūder, chalenging primacie ouer all. But vndoubtedly this primacie ouer al, that the byshops of Rome of late do chalēge, was not allowed nor yet knowen nor heard of amongst the auncient fathers, though they had the church of Rome in highe estimacion, aswell for the notable vertuous dedes, that the clergie there did shewe and exercise abundātly to their neighbours, as witnesseth the said Eusebius, MarginaliaLib 4 ca 23 alleging there the Epistle that Dionisius Alexādrinus wrote to Sother bishop of Romer, testifying the same: as for that citie of Rome was the most ample & chiefe citie of all the worlde, witnessing S. Cipriane, saying: Piane, quoniā pro magnitudine sua debeat Carthag nem Roma præcedere, illic maiora & grauiora commisit Certēly, because that Rome ought for her greatnes excell Carthage, therefore there he cōmitted the greater & more greuous offences, which S. Cipriane 
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The bishops here refer to the fact that, while bishop of Carthage Cyprian had submitted a number of his decrees and statutes to bishops of Rome - although this should not be read as submission to a higher authority but merely as evidence of his desire to keep other authorities abreast of his opinions, maintaining that all bishops have liberty within their sees.

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also when he had done certain actes, yea and made certain determinaciōs and statutes vnto the byshop of Rome, he dyd not submit them to his reformation, or iudgement, but only signified his owne sentences, to lyke him also. And yet adding thereunto, that if any byshops, meaning aswel of Rome as of others whiche were of the contrary opinions to him, would otherwyse thinke or do, he woulde not then his sentences should be to them preiudiciall or compulsory, but to followe their own wittes & customes, Tum quod vnusquisque episcoporum habeat sur arbitrii libertatē, tum quod vnusquisque præpositus rationē sui actus fit domino redditurus: Partely for that euery one of the byshops hath libertie of his owne will: & partly for that euery gouernour shal make an accompt to God of his own dede, as it appeareth plainly in his epistle to Stephanus & Iulianus. 
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This may refer to Cyprian's epistle 71 (to Stephen with regard to decisions of a recent council on the issue of baptism) and epistle 72 (to Jubaianus on the same subject). Stephen I was pope between 12 May 254 and 2 August 257. There is no epistle to a Julianus. [See, 'The Epistles of Cyprian', in Nicene and Post Nicene Fathers, second series, 14 vols., ed. by Henry R Percival (New York, 1890-1900), v; or The Writings of Cyprian, 2 vols., ed. by A Roberts and J Donaldson (Edinburgh, 1882)].

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And in the iij. Epistle 
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Cyprian's third epistle (Epistle 42) written to Pope Cornelius (pope between 251-3) was written in 251 and addresses the issue of Cyprian's excommunication of Felicissimus and the rejection of any appeals to Rome over his jurisdiction in the matter.

to Cornelius, towardes the ende, speaking of the refuge that one Felicissimus a Nouarian after his cōdempnation in Affrica made to Rome, such he īpugneth appeales, saying: þt, Quiasingulis pastoribus portio gregis est ascripta, quā regat vnusquisque & gubernat, rationem sui actus domino redditurus, statutū est ab omnibus nobis, æquum que pariter ac iustum censemus, vt vniuscuisque causa illic audiatur, vbi est crimen admissum. Forasmuch as euery pastour hath his flock by porcion cōmit-ted to him, whiche euery one ought to rule and gouerne, & must geue accōpt to the Lord of his administration, it is decreed of vs all, and we thinke it both mete & iust, that euery mās cause and pley, should there be hard, where the crime is cōmitted. This holy & excellent clerke & martyr S Cypriane, would neuer haue either impugned their refuge to Rome, from their owne primates, or so obstinatly holden & mainteyned his determinations in the councels of Affrike, contrary to the opiniōs of the bishop of Rome, and to their customes, without any submission by worde or wryting, if the primacy ouer all (which the bishops of Rome do chalēge & vsurpe) had bene groūded vpō the plaine scripturs, as you with some others do thīke. & it is to be supposed also, þt he wold in al his epistles haue called thē patres or dominos, fathers or lordes as superiours, & not always Fratres & collegas, brothers & fellowes in office, as but his fellowes: which yet more plainly doth apere by the Actes of the councels of Aphricke in S. Augustines tyme, by the which it is euidēt, that though the faithe of Christe, was by the Romaines firste brought into Aphrike, MarginaliaEpisto. as S. Augustine doth cōfesse, yet it was not red nor knowen, that the bishops of Rome vsed or chalenged any exercise of soueraignitie in Aphrike vnto this time. And yet then he did not chalenge it Iure diuino but Prætextū definitionis cuiusdā canonis in concilio Niceno: That is, by the right of gods worde, but by the pretence of a certain canō supposed to be in the councel of Nice. Whiche article could neuer be foūd, though it were then very diligētly sought for through al the principal churches of the east and South: but only alleaged 
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The bishops are referring here to Pope Julius I (pope from 6 February 337 to 12 April 352) who, during the Arian crisis, made the earliest reference to Roman primacy.

of Iulius bishop of Rome, out of his own library. MarginaliaVide Epistolis ad Bonifa-facium, ot. conciliorum Fol. 307. 308. And you may be well assured, that if these in scriptures hadde made for it, neither the byshop of Rome would haue left that certain profe by scriptures, & trusted only to the testimony of an article of that councell doubted on vnlikely to be found. Nor yet S. Augustine with his holy & learned cōpany, wold haue resisted this demaund, if it hadde bene either grounded vpon scriptures or determined in that or other councel, or yet had stand with equitie, good ordre or reason. MarginaliaDist. 16. Vigiatio Howbeit, the largenes & magnificencie of buyldinges of that citie, & auncient excellencie & superioritie of the same, in temporall dominions, was the only cause that in the councels (where the Patriarchall seas were set in order) the byshop of Rome was lotted in the first place, & not in any such constitution made by Christ, as appeareth wel by that, that Constantinople being at that time of this ordering of the Patriarchall seas, by the Emperours most amply enlarged, being before a small towne, & of no renowne, & by thē most magnificētly buylded, & aduaunced worldly with all tytles, prerogatiues & priuileges tēporall like vnto Rome, & therefore called Noua Roma. New Rome, was therfore aduaūced also to the second sea, & place. Antiochia in the East, where S. Peter first tooke the chayre before he came to Rome, & christen men hadd there fyrste their name geuen them. Yea & Ierusalē whiche was the first mother citie of our faithe, & where Christ himselfe first founded the faythe, reiected with Alexandria, to the iij. iiij. and v. places, because at that tyme they were not in so hyghe estimation in the worlde, though in the faythe of Christe all they were auncientes, and some of theim mothers to Rome.

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