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.
doinges of this later Church of our daies For M. Iewel the Church of God is but One And hath continewed without interruption sense the coming of Christ in a knowen Multitude and shall so Continewe euen to the worldes ende A RETVRNE OF VNTRVTHES VPON M. IEWELL c. The Thirde Article Of Seruice in the vulgar tounge IF you meane M. Iewell by the peoples Common praiers such as at that time they coÌ„monly made to God in priuate deuotion I thinke they vttered them in that tounge which they vnderstode 65 and so doo Christian people now for the most parte Iewell The .65 Vntruthe For vnder the subiection of the bishop of Rome the people for the most parte praieth in latin Stapleton They do not so now M. Iewell For Now not only in these countries of the lower Germany where we now liue but also in Fraunce and Italy as I knowe by experience the common people haue their common praiers in their vulgar tounge Doutche Frenche and Italian And in our countre whatsoeuer they did fifty or fourty yeres agoe in the late reigne of Quene Marie the people had their common matins bookes bothe with latin and with english Therefore that Now the people for the most parte praieth in the vulgar tounge it was truly saied of D. Harding and the contrary on your parte vntruly auoutched Againe he speaketh of praiers made in priuat deuotion which is not allwaies bounde to the booke but oftentimes expresseth it selfe without booke as thousandes doe that can reade in no booke Harding Aboute 900· yeres paste 66 it is certaine the people in some Countries had their seruice in an vnknowen tounge as it shall be proued of our owne countre in England Iewell The .66 Vntruthe This certainte will neuer be proued Stapleton Yes M. Iewell I will make you a shorte argument whereby it shall be clerely proued At the first planting of the faith amonge vs englishmen S. Gregory sent churche bookes to England from Rome for the Church Seruice of the new conuerted Englishmen But those Church bookes sent from Rome were in the latin tongue Ergo the Churche Seruice of the new conuerted Englishmen was in the latin tounge For proufe of the Maior or first proposition I bringe the testimony of Venerable Bede a lerned countreman of oures writen in the yere of our lorde 730. His wordes be these Farder more the saied Pope he meaneth S. Gregory for so much as Augustine had aduertised him that there was a great haruest and fewe workemen sent him with his saied legates more preachers of the which the chefest were Mellitus Iustus and Ruffinianus By them also he sent al such thinges as were necessary for the furniture and ministery of the Church As holy vessels aultar clothes ornaments for the Churches apparell also for the priestes and clergy Also relikes of the holy Apostles and martyrs and many Bookes Thus farre Bede In whose wordes we see for the Furniture and Ministery of the church Bookes to haue ben sent from Rome That this was done at the first planting of Christen faith amonge vs Englishmen vs Englishmen I saie occupying at that time all that is now called England the olde Brittons being driuen in to the straights of Wales let the whole History of Venerable Bede be a witnesse to all englishmen though M. Iewell in this Article afterwarde most impiously and impudently after his maner do denie it Now touching the Minor or second proposition that these Churche bookes sent from Rome were â—n the latin tounge it nedeth not I trust to proue It is euident that our english Saxon tounge was not at that time vnderstanded at Rome neither of those which came froÌ„ Rome at their first arriual in to our couÌ„tre but the Latin tounge only And therfore those bookes sent from Rome for the Furniture and Seruice of the Church were in Latin and not in English Thus the premisses being clere the Conclusion is vndoubted Other argumentes are brought afterwarde in this Article by D. Harding to the which how well M. Iewell hath replied it will appeare in the Confutation thereof Vpon this conclusion that the Church seruiuice was in the Latin tounge it shal not nede I trowe to inferre Ergo it was in a strauÌ„ge and vnknowen tounge to English men I trust M. Iewell will not be so impudent as to saie that all Englishmen then conuerted to the faithe vnderstode the Latin tounge Which if he will saie as truly with no lesse impudency he denieth the faith to haue ben then first planted amonge vs englishmen and most wickedly violateth the blessed memory of our Apostle S. Augustin the History of Venenerable Bede lately set foorth in the english tounge shall proue him a manifest lyar in the one and a most notorious slaunderer in the other Harding I saie as I saied before that the seruice was then within the compasse of 600. yeres after Christ in a toung which some people vnderstode and some vnderstode not Iewell The .67 Vntruthe M. Harding is not able to shew one nation that vnderstoode not their Common seruice StapletoÌ„ Yes forsothe M. Harding hath shewed it as it shall well appeare before we haue ended this Article Yet presently for the iustifying of this Vntruth wherein in dede the whole Article dependeth and the which being iustified your assertion M. Iewell is ouerthrowâ—n I proue that within the first 600. yeres certain nations vnderstode not their commoÌ„ seruice Thus I reason All the inhabitans of Smyrna Pontus Cappadocia Lyaconia Caria Thracia had their Common seruice in the Greke tounge But all the inhabitants of those Nations vnderstode not the Greke tounge Ergo all those inhabitans had not their seruice in a tounge which they vnderstoode For proufe of the Maior or first proposition I wil bring the testimony of S. Hierom. S. Hierom writeth thus Alexandria Aegyptus in Septuaginta suis Hesychium laudat authorem Constantinopolis vsque Antiochiam Luciani Martyris exemplaria probat Mediae inter has prouinciae palestinos codices legunt quos ab Origine elaboratos Eusebius Pamphilus vulgauerunt totusque orbis hac inter se trifaria varietate compugnat That is Alexandria and Aegypt in their Greke copies of the Bible do vse that traÌ„slation of the 70. which Hesychius hath sett forthe From Constantinople vnto Antioche the copies sett foorth by Lucianus Martyr are allowed Other prouinces lying betwene these do reade the bookes of Palestina which Eusebius and Pamphilus being first corrected by Origen did sett foorth and all the worlde in this triple variete of copies contendeth one with the other By these wordes of S. Hierom it is euident that in all the East parte of the worlde which he calleth here the whole worlde from Aegypt to Constantinople and within all the countres lying betwene comprehending al Asia the lesse these three copies only of the Greke Bibles were vsed For in this triple diuersite he saieth all that
Salute and intitle the Pope of Rome a Vniuersall bishoppe and that in the presence of a whole Councell vnlesse that name and Title of righte appertayned to the bishopp of Rome Or what vantage coulde it be vnto them to make a lie and to vtter such a Title in honour of the Pope whiche did dishonour and debace all the rest of the bisshops in that sence as M. Iewell taketh Vniuersall bishop and shoulde therefore in so doing haue prouoked al the CouÌ„tell to indignation and displeasure for so iniuring them eueÌ„ to their faces Must we for M. Iewelles pleasure imagine suche a peuish absurdite or blinde bettle ignorance in those foure plaintifs of Alexandria Last of all what thinketh M. Iewell in this matter Thinketh he that those foure plaintifs of Alexandria did then first and vpon their owne heads call the bishop of Rome Vniuersall Bishop Shall we not rather thinke that in such a solenne Instrument of their humble suite and petition to the Pope and to the Councell they woulde with all diligence and truthe exactly obserue the right dewe and approued Title of the Bishop of Rome and of the whole Councell When are Titles of Magistrates exactely and truly penned but in the suites and complaintes made to Magistrates And what can more euidently proue the dewe title of a Magistrat then the approued tenour of supplications made vnto the Magistrat Or are such Titles in al priuat suites exactely kepte and in the most honorable assemblie of a whole Generall Councell not kepte Nay it is most euident by this Example of the Primitiue Churche the Pope was either by the Consent of that Councell then first or els before vsually and of right called Vniuersall bisshoppe of others though the Popes them selues to auoide the inconuenience of a wrong sence that might be gathered thereof haue neuer so intitled them selues And therefore M. Iewell to this Example of the primitiue Churche must Subscribe Iewell Therefore whereas Master Hardinge the better to put his Reader in remeÌ„braunce hath sett this note in the Margine The Bishop of Rome was called the vniuersâ—ll bishop and head of the Churche aboue a thousand yeares sithence he might with more truthe and muche better haue noted his booke thus S. Gregories wordes misalleaged the Councell falsified this onely Canon lost all the rest whole and safe A straunge priest and two porre deacons in their priuate suites for their goodes and legacies named Leo the vniuersall bishop But of the six hundred and thirty bishops that had voices in the Councell not one euer named him so Thus muche M. Hardinge might truly haue noted in the margine Stapleton If Facing and Bragging if Blasing of letters and impudent Lookes may persuade then M. Iewell hathe wonne the Price We reade of two noble men of Athens Pericles and Thucydides the one eloquent of tounge the other stronge and valiant of body that making a Combat and wrasteling the one with the other in the sight of all the people Pericles being euer caste by Thucy dides he had yet suche a sleighte that sodainly recouering him selfe he would by his eloquence persuade the people that he had geuen his felowe the fall though all they sawe with their eies that he had taken the foyle and the fall both It semeth M. Iewell hath conceiued some like vaine hope of Dame Eloquence and Impudencye her cousen that being expressely forced vpon his fonde and rashe Challenge to yeld and Subscribe by clere and expresse euidence he maye shifte yet the whole matter awaye from him selfe and to geue his aduersary the foile For this purpose he hath ouerreached the wordes of S. Gregory and hath forced the whole Councell of Chalcedon to stande gaping vpon the Popes legates and not be so hardy as to speake out their mindes when they offred Leo the name of Vniuersal bishop lest if they had spoken out M. Iewell had bene confounded Therefore he maketh S. Gregorye to saie The Counâ—ell offred to call the Pope so but calleth him not so in dede Againe he telleth the Reader of Canons lost and six lines burnte and only this poore name of Vniuersall bishop not able to be founde in the whole Councell Thirdly confessing of fine force the Truthe which before he denied and shewing how in the very CouÌ„cel the Pope was so Called Saluted and Intitled then he thinketh to debace the matter for that they were two poore deacons not Riche Bishops and a straunge priest not an Englishman borne for els I maruail why M. Iewell shoulde call any priest of all Christendom a straunge priest and againe that none of the 630. bishops called the Pope by that name Whereas yet neither his Challenge was made of those .630 bishoppes or of any bishops at all more then priestes or deacons and also the supplications of those parties and the stile thereof was bothe allowed of the bishops and by their Commaundement Regestred amonge the Actes and monuments of the Councell Last of all that all this was done in their priuate suites for their goodes as though suiters and suppliants might be suffâ—ed to vse a false flatteâ—ing stile more then the Iudges would allowe and as though that should helpe their cause and not rather greatly hinder it hauing a whole Councell of so many lerned and holy bishops assembled from all partes of the worlde to be their Iudges Which as it may well be gathered neither for their holynesse woulde dissemble and winke at suche a false flattering Title neither for their lerning coulde be ignorant what Title of right appertained to the Pope Whiche if it had bene otherwise then meete and right the plaintifs in that case had bene more likely to haue sped the worse then to haue fared the better therefore Vnlesse M. Iewel will also saye that all the whole Councell was either lead by flattery or blinded with ignorance and that he onely walketh vpright and seeth all Therefore the marginall note of D. Harding is true that aboue a thousand yeares past The Pope was Called Intitled and Saluted the Vniuersall Bishop Wherefore M. Iewell muste Subscribe There is no remedy Harding Sundrie holy Martyrs bishops of Rome vsed to call them selues bishops of the vniuersall Churche whiche in effect is the same as the Fathers of Chalcedon vnderstoode Iewell The 119. Vntruthe For these names importe not one thinge as shall appeare The name of Vniuersall bishop and of bishop of the Vniuersall Church as the Fathers of the Councell of Chalcedon vnderstode vniuersall bishopp are in effect all one Howe shewe you the contrary Iewell If an vniuersall bisshop and a bisshop of the Vniuersall Church be 541 all one thinge how then is it true that S. Gregory saieth none of my predecessours woulde euer consent to this name Or how can he finde such fault with the name of vniuersall bisshop and beare so easely with the name of Bisshop of the vniuersall Churche which he knewe his predecessours had vsed if he tooke
the East that the Pope Cōfirmeth bishops that he Cōfirmeth and Approueth al General Councelles and without him none can be confirmed that he Restoreth bishops and Patriarches vniustly depriued to their Churches againe that he Recōcileth them vpō penaunce after Excōmunication last of al that all doubtes and questions of greater Importance haue bene Remoued to him Al this by the Practise of the first .600 yeres And in eche of all these Matters the whole text of the Replyer is answered lyne by lyne and stiche by stiche In fine it is proued against the Replyers Vntruthes and against his whole text thereupō bothe that the Bishop of Rome was Called Saluted and Intitled Vniuersal bishop in the Chalcedō Coūcel yea and that of the Bishops and Councell it selfe and also that many waies and oftē he hath bene called Head of all Churches and bishop of the Vniuersall Church By the meanes whereof the Replyer is forced by good and expresse euidence either to reuoke his ouerbolde Challenge or els to come to the Booke and Subscribe And thus much of the principall matters especially treated and debated in the processe of these foure Articles VVhat profit of all these Matters thus debated maye of thee be looked for gentle Reader thou mayest soone concieue considering only this one Case D. Harding in his Answer treating first most of these Matters bothe hath vttered such good lerning as he founde in other Catholike writers treating before of the same in latin and also by his lerned and priuat study beside hath added much thereunto M. Iewell hath in his Replie partly vttered such escapes to auoide the Authorites alleaged as commonly of the Latin writers of his secte are vsed partly and that most commonly hath aleaged beside against the Truthe all tha◠he coulde finde in other or hath read him selfe He hath I saie saied for him selfe as much and more then coulde honestly be saied He hath opposed Argument◠Allegations reasons and Authorytes for the Contrary parte As if he did not Replie against an other but treate him selfe freely and freshly of the matter By this meanes in these two bookes the Answer of D. Harding and the Replie of M. Iewell bothe partes haue saied their minde the one for the Catholike faithe the other not only against the Catholike faythe but also for his owne secte and opinion I haue bene therefore driuen in persecuting the text of the Replies not only to defende the Catholike but also to answer the heretike not only to vpholde our owne groūdes and to repayre them with newe defences against the Replyers newe assaultes but much more to ouerthrowe the Aduersaryes groundes and foundations which he opposeth and setteth vp afresh against the Truthe I haue done therefore herein a thirde and newe labour in most pointes not before done of any By perusing whereeof thou shalt gentle Reader be instructed not only howe to maintaine the Catholike doctrine but also howe to ouerthrowe the heresy not only to see the groundes of the Catholike faithe established fortified and confirmed but also to beholde the fickle foundations of the Lutheran and Caluinian Religion touching the pointes here treated battered shaken and ouerthrowen Brefely thou shalt see in the person of M. Iewell and of his maner of reasoning that the foundation of his and his felowes Religiō especially against their dewe Obedience to the See Apostolike standeth vpon Ignorance of the stories falsifying of the doctours of councelles of the lawes and of other good Authors bothe olde and newe For hereof loe Arise the hundreds of Vntruthes committed by this Replyer in the treating only of these principall matters aboue specified and in fighting only against the weakest and vntruest partes of his aduersaryes Answer If our purpose had bene to haue gone alonge his whole Replie and to haue persecuted his text vpon other partes of the Answer not so noted with Vntruthes and therefore of all lykelyhood the more True partes the Stronger and the lesse able truly to be reproued this Replyer then should tel by the Thousandes and might go for a Pinner for his Numbers of Vntruthes But of his Dealing in the Epistle prefixed to him it hath bene saied sufficiently To returne to our matter I saie If the Argument of these other three first Articles do lesse delight as being in dede of lesse importaunce yet Consider I beseche thee gentle Reader if thou shortly desire to be informed which waye to take and diligently peruse the Fourthe Article of this booke Namely in such places where M. Iewelles Replie against Appeales made to the Pope against the Confirmation of Generall Councelles and of Bishops that were doubtefully Ordred against the Restoring of bishops depriued the Reconciliation of bishops excommunicated and against the Authorite of the Pope ouer the East Churche is examined answered and confuted For in those places it shall appeare bothe with what shiftes absurdities Inconueniences and open Vntruthes the allegatyōs of D. Harding are impugned and much more with what extreme lying lewde and Vntrue dealing the contrary parte is by M. Iewell vpholded and defended Being in this Article persuaded euery wise and discrete Reader shall incontinently in al other matters nowe denied by heretikes retire to the vnite and belefe of the Catholike Church For the bisshop of that Apostolike See being by such Clere and so manifolde Practise by so many Graue and Irrefragable Authorities beside both of holy Scripture and of the lerned Fathers Cōfessed and proued to be the Head Chiefe Ouerseer and Guide of Gods house the vniuersall Churche being also euident that his Faith as it is also in this Article proued in any matter to be decreed and deliuered to the Churche neither hath at any time nor can possibly erre what doubte remaineth but in all pointes we must beleue as that holy See beleueth and behaue our selues in the house of God in all thinges touching the Seruice of God after no other waie or facyon then the order taken by that Souerain See hath of longe appointed vsed and accustomed This Article therefore as I haue especially laboured therein and spent more then halfe this booke thereupon so euery Reader that seketh by this my small labour to be aedified or instructed I desire most earnestly diligently to peruse If any one of my dere Countremen may hereby or by any part of this rude labour rudely in dede and hastely compyled be instructed or any waie edified to a better consideration of his duty to God as that many maie I most hartely wishe and verely hope him or them for all reward I beseche to helpe me and them selues with their good praiers to helpe I saie the Catholike Churche whereof both we and they are children and membres to call earnestly and often vpon the Mercy of God that he staie this raging storme off schisme and heresie neither suffer it to ouergrowe this part of the worlde as the Arrian heresy ouergrewe the Easte Church and to crepe on
like a Cancre as we see it daily dothe only for the multitude of our iniquities prouoking allwaie his iust indignation but that he looke mercifully vpon his spouse and confounde al her enemies vt coÌ„fundantur auertantur retrorsum omnes qui oderunt Syon that they be confouÌ„ded and recoyled backe all that hate Sion the holy Catholike Church Farewel In Antvverpe the 24. of Iuly 1566. Thomas Stapleton FAVLTES ESCAPED IN printing of this booke Leafe Syde Line Fault Correction In The Epistle 10. a. 20. Choynecyngh Choynecoâ—gh In The .3 Article 113. b. 3. fore fere 114. a. 10. fiet fit 116. a. 20. as is 121. In the margin Saint Paule to the Corin. c. put it out 122. 123. 125. b. 15. put in the margyn Pantaleon in Chronographia 129. a 12. nation Incarnation 134. b. 21. ten nyne In The .4 Article 104 b. 15. three but three assaultes made but 107 b. 11. extrema externa   27 comentum conuentum 115. b. 1. decree drawe   13. 3000 300 133. a. â— pointed painted 13â— b. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146. a. 16. were summoned were not summoned 147. b. 33. Constantius Constantinus 165 a. 5. of ofte A RETVRNE OF VNTRVTHES VPON M. IEVVEL c. The first Article Harding THE communion likewise of the Sacrament is a publike feast by Christ through the ministerie of the priest in the same prepared for euery faitheful person Iewell The first Vntruthe For there is no such preparation StapletoÌ„ There is preparation made by the Priest for all such as wil receiue When none will receiue no such preparation is made Yet bicause euery faithefull person duly prepared thereunto may receiue if he will and for all such the feast is prepared of Christ by the ministerie of the priest it is prepared for euery faithfull person And so being common by order of the firste institution and by will of the ministres it ought to be reputed for common not priuate Iewell The second Vntruthe There appeareth no suche will in the Ministre StapletoÌ„ Though there appeare no such will in the Minister to you M. Iewell and others which will deme the worste of the Priest yet to all well meaning folcke such will doth appeare who knowe the duty of the priest to be to distribute vnto all which duly prepared come to receiue The priestes will is not to be iudged of any externall vsage or practise such as you gather but of this only if any coming to the communion duly and semely prepared be repelled of the priest Which thinge bicause in no priest appeareth or if euer it appered by the Churche it was neuer allowed therefore it is true that by the will of the minister admitting gladly al faithful folcke prepared thereunto the feast is commoÌ„ for all not priuat for the priest alone These two Vntruthes are gathered only of the externall behauiour of the priest whereas the truth thereof dependeth of the preparation and deuotion of the people ioyntly concurring with the ministerie of the priest by the meanes whereof the feast is commoÌ„ It appeareth also by Reseruation that the Catholike Churche prepareth more for the people then the protestants which abhorre from all Reseruation Harding Therefore in this respect we do not acknowleadg any priuat Masse but leaue that terme to Luthers schoole where it was first diuised Iewell The 3. Vntruthe StapletoÌ„ Here is an Vntruthe noted but no cause or reason brought to proue it so Therefore vntell M. Iewell bringe some elder theÌ„ Luther which termed priuat Masse of the Sole Receiuing of the priest it is truly saied that that terme in that sence was in Luthers schole first diuised Harding The vnblouddy and daily sacrifice of the church commonly called the Masse Iewell The 4. Vntruthe The olde Fathers neuer commonly called it so StapletoÌ„ Yet the younge Fathers in kinge Edwardes dayes called it the Masse For in the first communion booke it is saied The CoÌ„munion otherwise called the Masse Howbeit all were it true that the olde Fathers neuer commonly called it so yet were it no Vntruthe to saye it is commonly called so For if these ix C. yeares onely the daily sacrifice had ben commoÌ„ly called the Masse were it an Vntruthe trowe ye to write coÌ„monly called the masse The ile of Brytanny is now commonly called England and and Scotland Yet the olde writers aboue litle more then a thousand yeares neuer called it so Shal it be now an Vntruth if a writer saie The ile of Britanny commonly called England and Scotland But the olde fathers euen within the compasse of six hundred yeares did commonly call it so S. Ambrose Leo the first and S. Gregory The olde fathers in the councells off Milleuet of whom S. Augustine was one and in the second at Carthage in Afrike the olde fathers of the councells of Arelat off Orleans and Agatha in Fraunce the olde Fathers of the councels of Ilerd and Gerund in Spayne all within the compasse of 500. yeares speaking of that dayly sacrifice do call it by the name of Masse Iudge now gentle reader whether it be an Vntruthe to saye Commonly called the Masse Harding VVe Haue for proofe of the sacrifice beside other places c the Institutyon of Christ in the new Testament Iewell The 5. Vntruthe Christ speaketh not one worde of any Sacrifice StapletoÌ„ Christ speaketh not one worde of any Sacrament in the last Supper and yet it is no Vntruthe to say For proofe of the Sacrament we haue the institution of Christ in the new Testament But aâ— Christ instituted a Sacrament by doing not by speaking so Christ instituted a Sacrifice by doing and sacrificing in dede not by speaking or reporting a Sacrifice Againe that Christ instituted a Sacrament in the last Supper we lerne it not by any expresse naming of a Sacrament in the Scripture But by the authorite of the Church expounding so the Siripture Right so that Christ sacrificed in dede vnto God the Father his precious body and bloud in the last supper we lerne by the Fathers of the Chrurch expounding vnto vs the Institution of Christ not by the expresse termes of Sacrifice in the Scripture The consent of the Fathers so teaching vs is other where at large expressed In the 34. Vntruthe Last of all the sacrifice of Christ on the crosse is not of any Euangelist named and yet off the Euangelistes we lerne that Christ was sacrificed on the Crosse. Harding That S. Andrew the apostle touching the substaunce of the masse worshipped God euery day with the same seruice as priestes now doe in celebrating the externall sacrifice of the Church Iewell The .6 Vntruthe S. Andrew saide the Communion and not the Masse StapletoÌ„ First the Masse and the Communion Dewly ministred is all one Therefore you doe but fondly to make as though it were a Contradiction bewene
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
subiect payeth but halfe as much By such lewde reasons an euill cause must be mayntayned Iewell Now if the bishop of Iustiniana and the bishop of Rome in their seuerall diuisions haue their like authoritie and if the Churche of Constantinople in .336 all prerogatiues and priuileges be made equall with the Citie of Rome then is not the bishop of Romes powâ—r vniuersall neither can he iustly be called the head of the vnuersall Churche Yea M. Iewel if the Skie fal we may happe to catche Larkes But now M. Iewell if the bishop of Iustiniana and the bishop of Rome in their Seuerall diuisions haue not their like Authorite but the one hath it of the other the one occupieth the place of the other and that by the appoyntement of the other that is of the B. of Rome as the decree expressely saieth and if againe the Church of Constantinople be not made equall with the Citie of Rome in All prerogâ—tiues â—nd priuileges as M Iewell saieth but do enioye only a priuilege of Rome as the decree saieth then neither is the bishop of Romes Vniuersall Power empaired but so farre the more defended neither then any thinge letteth why he may not be called the Head of the Vniuersal Churche Last of all then M. Iewel hath loste a couple of good arguments Verely IustiniaÌ„ him selfe writing vnto Epiphanius the bishop of Constantinople calleth him the Vniuersall Patriarche which thinge he would not haue done 337 if he had thought that Title of right had belongâ—d to the bishop of Rome Neither dothe the bishop of Rome challenge that Title neither was it commended in any bishop though it was vsed not only to the Pope but to diuerse other some time of custome sometime for honour and reuerence to the party It seemeth the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vniuersall for Catholike As you your selfe expounde that worde afterwarde and as all true bishoppes are called Stapleton The argument that M. Harding gathereth of Iustinians wordes is this The bisâ—op of Rome had the first place in generall Councels Ergo he was an vniuersall bishop VVhich argument what weight it beareth I leaue to M. Harding to consider Vntruthe M. Iewel For D. Harding gathereth no such argument But the argument of Hardinge is this Iustinian by that decree or edict ratified that chiefty or primacy in the bishop of Rome which the Canons had determined Ergo thâ— Emperour confirmed the Popes Primacy To this purpose he alleaged the Decree of Iustinian and the Ordonnaunce of Phocas This argument beareth such weight that all which M. Iewell hath wrote and persuaded to the contrary is not able to beare it downe For it containeth a double proufe of the Popes Primacy The determinations of the Canons and the Confirmation of the Emperour Al within the compasse of M. Iewelles .600 yeares Harding Hilarius speaking much to the extolling of Peter and his Successours in that See saieth Supereminentem fidei suae confefsione locum promeruit that for the Consession of his blessed faith he deserued a place of preeminence aboue all other Iewell The .100 Vntruthe For Hilarie speaketh not one worde of Peters successour Though S. Hilarie speake not of Peters successour nor of the See of Rome yet that which is spokeÌ„ to the extolling of Peter may truly be saied to be spoken also to the extolling of his Successour So Chrysostom saieth that Christ committed his shepe Tum Petro tum Petri successoribus Bothe to Peter and to the Successours of Peter when he saied to Peter only Fede my shepe So S. Hierom calleth Damasus the Pope the chaire of Peter vpon the which he confesseth the Church to be builded And so Hilarie extolling Peter and confessing a preeminence aboue other in him is not Vntruly saied to confesse the same in his Successours Especially seing that Christ builded a Church not to remaine in Peter only but for euer Nowe whereas M. Iewell saieth Hilarie only commendeth the faith of Peter he committeth a great Vntruthe against S. Hilarie For in the same booke he confesseth that vpon Peter him selfe Christ builded his Churche where he saieth Post sacramenti confessionem Beatus Simon aedificationi ecclesiae subiacens Blessed Simon after the coÌ„fession of the mysterie lying vnder the building of the Churche For what meaneth Hilarie to make Peter lye vnder the building of the Church but that he is the rocke and fouÌ„datioÌ„ vpoÌ„ which it pleased God to buylde and erect his Church And so of S Ciprian S. Hierom S. Augustin and other fathers Peter is called Fundamentum Ecclesiae the foundacion of the Churche not to exclude the only principall foundacion which is Christ but to confesse and signifie a strength and power neuer to faile in him and his successours It is not therfore only the Faith of Peter but also the Person of him which Hilary extolleth which also is no lesse sure then his faith bicause Christ hath praied and no doubt obtained Vt fides eius non deficiat that his faithe may not faile Hard. Locum supereminentem Hard. A place of preeminence aboue all other Iewell The .101 Vntruthe standing in false translation For M. Harding addeth of his owne aboue all other Stapl. Aboue whom then M. Iewell is that place of preeminence which Peter had Aboue some or aboue none or aboue al If aboue some only you must shewe which some those are and the reason why aboue those only If aboue none it is no preeminence at all Truly the worde Supereminentia importeth a Preeminence not meane nor common butt aboue all other And herein I dare to make any grammarian Iudge How be it what so euer the grammarian saie herein the Diuinite teacheth vs plainely so Chrisostom saieth God the Father sett Hieremie ouer one nation But Christ made Peter gouernour ouer the whole worlde Which proposition he taketh to be so true that here of he maketh an argument to proue the Equalite of the Godhead of Christ with God the Father And Gregorie saieth Cura ei totius Ecclesiae principatus committitur The charge and chiefty of the whole Churche is committed vnto him And all writers bothe grekes and latin do call Peter the Prince Head and chiefe of the Apostles If he were ouer the Apostles no doubt but he was ouer all the rest of the Churche beside And so the Diuinite is true and the translation not Vntrue which geueth a true sence to the latine worde no more then the worde it selfe beareth Hard. The same S. Augustine speaking to Bonifacius bishop of Rome This care saieth he is common to vs all that haue the office of a bishoppe albeit therein thou thy selfe hast the preminence ouer all being on the toppe of the pastorall watchetoure Iewell The 102. Vntruthe standing in the false translation and corruption of S. Augustines wordes I perceiue M. Iewel we must go to coÌ„struing we must leaue
vttered before a manifest vntruthe But nowe to the matter Yow haue confessed the wordes of S. Gregory What saie yow now vnto them Thus you saie Iewell He saied they offred to cal him so but that they called him so in dede 539 he saieth not Therefor M. Harding herein 540 ouerreacheth and missetelleth his Authors tale S. Gregorye writeth of this matter in mo places then one Therefore though in the wordes by â—ou noted he saieth not expressely The bishops of Rome were called Vniuersall bisshops by the Councell of Chalcedon yet in an other place he saieth so In a letter to Iohn of Constantinople he writeth so expressely and plainely in these wordes Nunquid non sicut vestra sanctitas nouit per venerandum Chalcedonense Concilium huius Apostolicae Sedis Antistites cui deo disponente deseruio Vniuersales oblato honore vocati sunt Were not as your holynes knoweth the bisshops of this Apostolike See whiche by the Prouidence off God I serue by the Reuerent Councell off Chalcedon Calleâ— Vniuersall Bishoppes that honour being Offred them Beholde M. Iewell and remembre youre promise at Paules Crosse. You saied there If it can be shewed out of any Olde Generall Councell that the bishop of Rome was within the first 600 Yeres Called an Vniuersall Bishop yow will yelde and Subscribe S. Gregory whome your selfe before calleth a witnâ—â— suâ—fiâ—ent whom Venerable Bede calleth Our Apostle bicause he sent vs our first preachers of Christen faithe whom the Churche hath estemed as one of the Foure doctours off the same this holy and Lerned Father telleth yowe that By the Reuerent Councell of Chalcedon his predecessours bishoppes of Rome were Called Vniuersall Bishoppes Will yow nowe come to the booke and Subscribe Will you yelde according to Promise What you will doo it is easy to Iudge But that you maye so doe for your owne sake I wish In the mean the Reader seeth both that you haue not ouerreached or missetolde but flatly belyed your Author S. Gregory and also howe D. Harding hath neither ouerreached nor missetolde his Author but hath auouched that which his Author expressely wrote But let vs take S. Gregories wordes euen as your selfe M. Iewell hath alleaged them Thus they stande The name off Vniuersall bishop was offred by the Councel of Chalcedon to the bisshop of Rome His wordes are not The Councell offred to call him so Therefore M. Iewell hathe ouerreached and missetolde his Authors tale Nowe when the Councell offred that name to the bishop of Rome I would gladly lerne of M. Iewel how and by what meanes they offred it Either they offred it by mouthe or by writinge If by writinge then they intitled him so and called him so in writing If they offred that name vnto Leo by mouthe then they spake it out to his legates for he him selfe was not present at the Councell they spake it I saie and vttered it by mouthe I trust M. Iewell will not saie The whole Councell stode vp and gaped vpon the legates and profered to speake but the legates before they spake or vttered any worde at all desired them to holde their peace and not to vtter their mindes Vnlesse they did this or some like thinge it can not be true that M. Iewell saieth They offred to call him so but it must be true that D. Harding saieth they called him so in dede and that either by mouthe or by writing For howe a name or title can be offred without it be spoken or writen I knowe not Iewell But S. Gregorie saieth further that neither Leo nor any other of his predecessours bishops of Rome woulde euer reâ—eiue that Arrogant and vngodly name or suffer him selfe to be so called notwithstaÌ„ding it were offred by the Councel The bisshops of Rome neuer vsed that name notwithstanding it were offred to them Therefore they ought to loose it by non vsure Stapleton This is a very good Conclusion M. Iewell You saie very well The bishops of Rome neuer vsed it in dede Therefor saie you they ought to loose it by non vsure On Gods name We do not desende that Name M. Iewell The Pope requireth it not but hath euer shunned it and refused it Only bicause of your rashe Challenge it hathe bene shewed that the Pope hathe bene so called off others Whiche also your selfe confesseth saying All this nothwithstanding true it is that M. Harding saieth Leo in that Councell of Chalcedon was thus called The places be knowen and may not be denied Loe gentle Reader M. Iewell nowe nothwithstandinge the Vntâ—uthe noted in his margin notwithstanding his what ifs notwithstandinge his great questioning of Canons loste and six lines burnte notwithstanding I saie all this great storming and striuing that he made before nowe he confesseth the Truthe and saieth All this notwithstanding tâ—ue it is that M. Harding saieth c. Yea he will shewe vs the very places off the Councell of Chalcedon beside the witnesse of Sainte Gregory in the whiche the Pope is called Vniuersall bishopp and not only called but saluted For thus he saieth Iewell He is so saluted in three sundry Epistles The one sent by one Athanasius a priest the other by one Ischyrion a deacon The thirde by one Theodorus likewise a deacon Lo you haue hearde M. Iewelles Confession That the Pope is saluted Vniuersall bishop in three sundry Epistles in the Actes of the Chalcedon Councell But what thinke we nowe Will M. Iewell trowe we yelde and Subscribe He confesseth him selfe the Pope was Called and saluted Vniuersall bishop in three sundry letters registred in the Councell of Chalcedon whiche Councell was holden as M. Iewell also confesseth in the yere of our Lorde 488. This was more then one whole hundred of yeares within his 600. What then Will M. Iewell Subscribe and yelde No No. He neuer meaned no such matter You shall see what shift he hathe to escape his promise He saieth Iewell But of that whole number of six hundred and thirty bisshoppes there assembled I trowe M. Harding is not well able to shew that any one euer saluted or called him so Stapleton What then M. Iewell Was your challenge made at Paules Crosse of those six hundred and thirty bishoppes assembled together in the Councell of Chalcedon Was that the tenour of your Challenge at Paules Crosse Is that Condition annexed to the wordes of your Challenge Nay you speake very largely and freely If it can be shewed owt of any olde Catholike doctour or Father or out of any olde generall Councel or out of the holy Scriptures of God or any one example of the primitiue Churche whereby it may clerely and plainely be proued that the Bishop of Rome was with in the first six hundred yeres called an Vniuersall Bishopp or Heade of the vniuersall Churche you will yelde and subscribe Nowe Sir here you haue not only a Generall Councell by the witnesse of S. Gregorye but also an Example of a Priest and
domini Imperatoris vel quod absit in despectum eius al quid facere videamur He might seme to doe any thinge either contrary to the coÌ„maundement of his most gracious Lorde the Emperour or whiche God forefende in contempt of him neither yet woulde forsake either the Right of the party or his owne Authorite Therefore writing to Bonifacius a deacon of Constantinople thus he willeth him to doe Dilâ—ctio tua pietati eius cuncta diligenter insinuet atque constanter astruat hoc omnino illicitum omnino prauum omnino iniustum sacris esse valde Canonibus inimicum Et ideo hoc peccatum temporibus suis introduci in ecclâ—siae praeiudicium non permittat Sed quid de hoc iudicio iudicatum an tefati quondam Metropolitae iudicium contineat vel a nohis qualiter ea quae ab illo decreta sunt Confirmata fuerint suggerat atque id agere studeat vt cum eius iussione nostra illic sâ—ntentia transmit tatur Quatenus serenitati ipsius siâ—ut dignum est reseruasse rationabiliter correxisse quae malae presumpta sunt videamur Qua in re omninodanda opera est vt si fieri potest etiam iussionem suam ipse tribuat in qua ea quae a nobis definita sunt sâ—ruari praecipiat Doe you diligently signifie to his highnes all thinges and declare vnto him boldly that this his doing is vtterly vnlaweful vtterly naught vtterly vniust and directly repugnant to the holy Canons And that he suffer not therefore this offence to take place in his dayes to the preiudice of the Churche But put him in minde as well of the Iudgement passed by the foresaied Metropolitane of Nicopolis as also of our CoÌ„firming of his sayde Sentence and doe what you can that our Sentence with his commaundement maye take place To thentent that it maye appeare that bothe we haue reserued the matter to his highnesse â—s mete is and also that we haue with good reason and right corrected that which hathe bene done amisse Wherein you must also labour to gett out if it be possible a commaundement from him by the which he commaunde to be kept that which we haue determined By this dealing of that lerned Bishop of Rome we see euidently what Authorite he had in the east Churche in Grece it selfe bothe to Correct and to Confirme and also to Moderat the vnaduised and wrongefull attempts of Mauritius an Emperour more wilfull and busy against the Churche then many of his Predecessours were For the which also as it may seme God punished him sharply at the ende when his wife and all his children being murdered before his face of one of his owne subiects he was last murdered him selfe also With the like Authorite he absolued Athanasius a Priest of a certain Monastery in Lycaonia a parte of the lesser Asia appealing to the See of Rome This Athanasius was accused of heresy and bicause a certaine hereticall booke was founde aboute him Iohn the Bishop of Constantinople his Patriarche was moued against him Athanasius speeding him selfe to Rome and cleering him selfe there before the Pope the booke also being sent from Iohn of Constantinople to S. Gregory and information made howe he had dealed therein against the saied Athanasius all thinges debated and pondered the Pope absolued him in these wordes Ab omni te Hereticae peruersitatâ—s macula iuxta professionem tuam liberum esse decernimus atque catholicum sincerae fidei in omnibus professorem atque sequacem Christi Iesu Saluatoris gratia claruisse pronunciamus Liberam quoque tribuimus licentiam ad tuum Monasterium in tuo te loco vel ordine nihilominus remeare We decree you according to your professyon to be free from all spotte of wicked heresy and we pronounce you to be Catholike and to professe in all pointes the right faithe and to shewe your selfe to haue folowed the same by the grace of Christ Iesus our Sauiour Also we geue you free liberty notwithstanding this Accusation to returne to your Monastery in your former place or Order Thus S. Gregory the Pope Corrected in Corinthe and Epirus Confirmed in Corcyra and Absolued in Lycaonia all East partes of the Churche as occasion serued with iust right and Authorite not fearing to be accompted an Antichrist therefore or to doe any iniury to the proper Iurisdiction of other Metropolitanes and Patriarches there In Thessalonica an other great Cytie of Grece what the Authorite of the Bishop of Rome was and howe S. Gregory practised the same it appeareth in sondry of his Epistles In a place charging Eusebuis the Bishop thereof with diuers other Bishops of that Countre howe they shoulde demeane them selues in a Synod which was called at Constantinople aboute the proude Attempte of Cyriacus the Patriarche there and declaring vnto them particularly what they shoulde doe and howe they shoulde deale therein he concludeth with them in these wordes Vnde iterum coram Deo sanctis ipsius admonemus vt haec omnia summo studio tota mentis intentione seruetis Nam si quis quod non credimus scripta praesentia aliqua Ãn parte neglexerit a beati Petri Apostolorum Principis pace se nouerit segregatum Wherefore yet ones againe we doe warne you before God and his Saintes that with all endeuour and whole Intention of minde you kepe and obserue all these thinges For if any man which we trust not do neglect these present writinges in any parte let him knowe he is separated and cutt of from the Peace of S. Peter Prince of the Apostles As much to saie he is excommunicated It had bene a greate folie or rather an extreme impudencie for S. Gregory thus to haue threatned those Bishops of Grece and so farre to charge them to obeye and obserue his Writinges if his Authorite ouer them had bene no other then M. Iewell woulde haue the worlde beleue it was then or ought nowe to be In an other place charging the same Eusebius Bishop of Thessalonica to see corrected certain offenders of his clergy he writeth thus vnto him Hoec igitur frater charissime diligenter attende ita stude vt filios vestros vnitos ac deuotos sicut decet habere possitis hac de causa denuo ad nos querela non redeat These thinges therefore derely beloued Brother marke diligently and take such hede that you may kepe your children in peace and loue as it becometh and that of this Matter there come no more Complainte vnto vs. It had bene a great vanite for them which feeled them selues greued in Grece hauing there their Metropolitanes and Patriarche to runne and Complaine to Rome and to seke succour there against their owne Bishops of the Pope if the Pope had no Authorite ouer their Bishops or no power to see such Matters redressed Here Perhaps it may be surmised of some that liketh no deale this practised Authoryte of the Bishop
of God is not obeied and that one Priest for the time not be Churche and one Iudge for the time insteede of Christ is not thought vpon Iewell The .94 Vntruthe For S. Ciprian speaketh these wordes of euery seuerall Bishop not only of the Bishop of Rome Stapletō If S. Ciprian speake not only of the Bishop of Rome as you confesse he doth M. Iewell then he speaketh of the Bishop of Rome D. Harding saieth no more in the wordes alleaged Ergo it is no Vntruthe that he saied Againe D. Harding meaned not that this place of S. Ciprian should be spoken only of the Bishop of Rome but that it is also well and truly vnderstanded of euery Seuerall Bishop in his owne Dyocesse not only of of the Bishop of Rome Therefore in this point D. Harding and M. Iewell do agree And therefore it is no Vntruthe in the one except it be in bothe Harding To whom if the whole brotherhood that is the whole number of Christian people which be brethern togeather and were so called in the primitiue Churche woulde be obedient c. Iewell The .95 Vntruthe Standing in the manifest corruption and falsifying of S. Ciprian Stapletō Where probabilite and reason leadeth vs to the contrary there is no manifest corruption or falsifying of the writer Manifest corruption importeth a wilfull and purposed guile No such to haue bene in this place if I talked with a Bishop of Sarrisbery and not with M. Iewell I durst to make him Iudge For first if this place be meant not only of euery seuerall Bishop but of the Bishop of Rome also by M. Iewelles owne graunte then being with vs Catholikes a sure and vndoubted truthe that the whole brotherhood subiect to the Bishop of Rome is the whole number of Christian people to interpret that whole brotherhood as D. Harding doth for the whole number of Christen people it is so farre from any manifest corruption or falsyfying that it is no corruption o◠falsyfying at all If M. Iewell will saye that this presupposed opinion of the whole brotherhood that is of the whole number of Christian people subiect to the Bishop of Rome is a wronge and false opinion he shall vnderstande our opinion herein is such as we haue lerned of the holy Fathers of Christes Churche Chrysostom saieth Christ did shead his bloud to redeme those shepe the charge of whom he committed bothe to Peter and to the successours of Peter I trust M. Iewell will exclude no parte of Christen people from these shepe which Christ with his bloud redemed Then by Chrisostoms iudgement are all Christen people the flocke not only of Peter but of Peters successours also who are the Bishoppes of Rome S. Ambrose speaking of the Church which S. Paule calleth the Piller and grounde of truthe addeth Cuius hodie Rector est Damasus The ruler of which Churche at this daye is Damasus who then was Pope of Rome This Church which is the piller and grounde of truthe is no particular Churche or parte of Christes flocke but the Vniuersall Churche and the whole number of Christen people Venerable Bede calleth the Pope S. Gregory praelatum Ecclesijs iamdudum ad fidem conuersis gouuerner of the Churches lately conuerted to the faithe From those Churches none are excluded S. Hierom saithe that Christ made Peter the Master of his house that vnder one shepheard there may be one faithe In the house of Christ and vnder one shepeard is one brotherhood the whole number of Christen people Thus then to interpret the whole brotherhood subiect to the Bishop of Rome for the whole number of Christen people as D. Hardinge doth is no Vntruthe at all nor no falsyfying of S Ciprian at all seing that by M. Iewelles owne graunt S. Ciprian speaketh there as wel of the Bishop of Rome as of other Bishops Harding Amonge the Canons made by the 318. Bishops at the Nicene Councel which were in number 70. 96. and all burnt by Heretikes in the East Churche saue xx c. Iewell The .96 Vntruthe ioyned with folie as shall appeare Stapletō If this be an Vntruthe and that ioyned with a folie then haue you your selfe M. Iewell vttered an Vntruthe and that with a folie For these are your owne wordes M. Iewell in your text folowing Iewell The true Athanasius him selfe of whom we make no doubte saieth that the Arrians of Alexandria burnte the Catholike mens bookes and 276 therewithall the Canons of the Councell of Nice in the time of the Emperour Constantius Iulius being then Bishop of Rome Stapletō And for this purpose you quote vnto vs in the margin Athanasius in Epist. ad Orthodoxos Now M. Iewell though this be a manifest Vntruthe that you reporte of that Epistle of Athanasius for in that whole Epistle there is no one worde of the Canons of the Councell of Nice reade and see the Epistle who list yet it is a farre ouersight in you to note that for an Vntruthe in D. Harding which your selfe auoucheth afterwardes for certain and true Thus we might shortly Returne vpon you this Vntruthe by your owne assertion affirming the same But bicause one Vntruthe is not well defended by an other Vntruthe though the aduersary may so be answered we tell you therefore againe that such Canons and in the number aboue mencioned were burnt in Alexandria by the Arrians We bringe for witnesse thereof the Epistle of Athansius and other Bishops writing so to Marcus the Pope of Rome and complaining thereof in their letter to him We bringe you also an Epistle of Iulius the Pope liuing at the very time of the Nicene Councel writing to the Bishops of the East such as had them selues bene at the Councell and reporting in that Epistle to the number of .xxiiij. Canons beside the twenty which commonly are to be read in that Councell Beside all this many other Canons are alleaged as of the Nicene Councell by diuerse of the Fathers which are not at this present to be founde in the Nicene Councell Diuerse of which Canons are particularly mencioned gathered together and sett forthe of late against M. Nowell It shall not nede here to repete them To that place I referre the Reader Is not all this sufficient to proue that such Canons were loste Is not Athanasius and Iulius sufficient to clere D. Harding of this Vntruthe No. M. Iewell will finde a shifte for them bothe What is that First as touching the Epistle of Athanasius to Marcus he saieth it is forged But how doth he proue that For sothe after that he had affirmed as you hearde in his wordes before that the true Athanasius writeth of the burning of these Canons to Iulius the Pope he addeth Iewell But M. Hardinges Athanasius is either so forgetfull or his 277. lies or so impudent and carelesse what he saie that he maketh piteous complainte of the same burning vnto Marcus that was Bishop in Rome before
be condemned of the laye And therâ—fore bicause euen for this pointe he is to be condemnâ—d that looketh for the Iudgement or Sâ—ntence of the Laye men whereas rather Priestes ought to Iudge ouer the Laye according to those thinges as we haue hearde this daye Palladius to speake and for other thinges whiche he woulde not reuoke I pronounce him vnworthy of priesthood and to be deposed and that some Catholike man be Ordred in his place Thus the lerned and godly Fathers in those dayes dealed with such which woulde from bishops appeale to the Ciuill magistrat In like maner Dioscorus the Eutychian required in the Chalcedon Councell to haue the temporall magistrat to be a parte of the Councell at their Examinations but Cecropius a Catholike bishop answered him for the Councell in these wordes Quando quaedam regularia examinatur neque Iudices neque alios aliquos laicos interesse oportet nisi tantummodo tuam sanctitatem que in propria persona accusatur When any thinges touching the Canons are examined neither Iudges neither any other of the laye ought to be present but only your holynesse whose proper person is here accused Thus in matter mere ecclesiasticall the Godly Fathers and Catholike bishops of those dayes admitted not att any time the laye Prince or Magistrat to the hearing and determining thereof Only heretikes the donatistes the Arrians the Eutichians and such like haue so done Beware M. Iewell left in defending this your absurde Principle so iust concurring with the humour off olde heretikes and so directly repugnant to the Catholike and lerned Fathers S. Augustin S. Ambrose Athanasius S. Gregory and the Fathers of the Councelles of Millenitum of Aquileia and of Chalcedon you proue your selfe to be of a cousynage to the one and no true childe off the other Thus much of your first principle Nowe to your seconde Iewell As touching the Bishopp of Romes power herein it is certain he hearde such matters of Appeale by warrant of the Emperours Commission and not as hauing Authorite of him selfe This is certainely a lewde and a lowde lie Athanasius Paulus Asclepas Marcellus Lucius and diuers other godly bishops Appealed to Iulius the bishop of Rome and yet had al of them the Emperour Constantius expressely against them Chrysostom appealed to Innocentius the Pope and yet had Arcadius then Emperour directly against him so that the Pope was driuen att the length to excommunicat that Emperour Flauianus an other Patriarche of Constantinople appealed to Pope Leo though Theodosius toke the parte of Dioscorus his aduersary Theodoretus in like maner to the same Pope appealed though the Emperour of the East vpholded the faction of Dioscorus and Maximus of Antioche by whom that lerned Father was iniured Iohn Talaida the Patriarke of Alexandria being remoued from his bishopricke by Zeno the Emperour and Petrus Moggus intruded in his place Romanum Pontificem Simplicium appellauit sicut beatus fecit Athanasius ppealed vnto Simplicius bishop of Rome as his predecessour blessed Athanasius had done before him saieth Liberatus These many therefore of the greatest Patriarches and of right lerned Fathers Athanasius S. Chrysostom and Theodoretus appealing all to the bishop of Rome not only beside the Emperours warrant but euen directly against the Emperours wil and pleasure how can M. Iewelles principle possibly be true that bishops of Rome hearde such matters of Appeale by warrant of the Emperours Commission Yet let vs beholde his proufes Iewell S. Augustine opening the Contention betwene Caecilianus and Donatus a Casis nigris vttereth this matter it large in wise But should not the bishop of Rome Meltiades c. Stapleton This is al in the worlde that M. Iewel hath to proue his General Principle true this one only example I saie of that rude and outragious heretike Donatus How is so doing was liked of S. Augustin and of Optatus and with what confidence that good Emperour dealed therein it hath euen nowe bene declared Were M Iewelles cause good he would bringe better examples and more copie of them But as Vna hirundo non facit ver so one example maketh no lawe Againe al that being done only to satisfie and quyet if it were possible the most outragious and harebrayne stomaches of the Donatistes only Bono Pacis for the loue and Zeale of Vnite of that godly and zelous Emperour Constantin it must not be drawen to make a generall rule and Principle but with such as wil take presideÌ„t of heretikes doinges If you do soe M. Iewell I can but wishe you a better minde Verely the examples of Catholike bishops aboue named so many so lerned of such great Authorite in the Churche of Christ which practised the Contrary which appealed to the bishops of Rome not only beside the warrant but euen against the Emperours will and pleasure may and ought with much more reason serue to builde a contrary rule and Principle vpon Yet you vpon this Only beggarly example of that Outragious heretike so much misliked of the Emperour him selfe of the lerned Fathers Optatus and S. Augustin and of all the Posterite sence as the like thereof hath not bene Practised but by heretikes and schismatikes coÌ„clude solemnely and saie Iewell Here is euident to be sene that bishopp of Rome was the Emperours delegate and in Ecclesiasticall Iurisdiction had his Authorite not from S. Peter but from the Emperour With what face speake you this M. Iewell or speake you it with any Face at all Howe woulde you Conclude and TriuÌ„phe if you had copie of examples and that of Catholike bishops yea and the most lerned Fathers of Christes Churche such as I haue brought you to the contrary which do so mightely conclude and so royally triumphe of One wretched example done by One desperat Heretike myslyked by the Emperour him selfe and by other godly Fathers beside Optatus and S. Augustin by name But bolde affeueration maketh no proufe And you knowe M. Iewell greate vessels be not alwaies full but the emptyer they be the more they souÌ„de The wise and discrete Reader will be weighed with Reason and not with talke And it must sone be concluded that can but lightly be proued Your Reporte of Pope Clemens bicause you speake it without booke only vpoÌ„ Reporte I let passe Eadem facilitate negatur qua asseritur Iewell Neither was the Bishoppe of Romes determination of such force but that it was lawfull then for the party greued to refuse his Iudgement and to Appeale further StapletoÌ„ This is M. Iewelles thirde Principle Beholde how substantially he proueth it Iewell And therefore Donatus being condemned before Meltiades appealed from him and vpon his complainte vnto the Emperour wâ—s put ouer vnto the bishop off Arle in Fraunce and to certain others And in Conclusion vnderstanding that iudgement there would passe against him last of all he appealed to the Emperours owne person And the Emperour him selfe confesseth by his letters that he sate in Iudgement and hearde
the Churche All this longe talke is driuen but to a gheasse This semeth to be the Canon saieth M. Iewell But how litle it semeth or can seme to be so it hath already sufficieÌ„tly bene declared And therefore M. Iewell perceauing very wel that all which hether to hath bene saied proueth nothinge spetting in his handes and taking better holdefast goeth to the matter yet ones againe and laboureth it more So depely did this auncient Canon mentioned by the ecclesiasticall history lye at his harte That no Councelles ought to be helde without the Authorite of the bishop of Rome Therefore he cometh in with a rerewarde and reneweth the battaille with these wordes Iewell And therefore Leo Bishop of Rome testifieth his consent to the Councell of Chalcedon with these wordes Your brotherhood knoweth that I haue embraced with my whole harte the determinatioÌ„ of that holy couÌ„cel And likewise vnto the Emperour Martianus he writeth thus Constitutionious Synodalibus libens adieci sententiam meam vnto these constitutions of the Councell I haue gladly geuen my assent Stapleton It was more then an assent M. Iewell You haue not truly translated the wordes Thus Leo saieth Vnto the constitutions of the Councell which haue pleased me bothe for the confirmation of the Catholike faithe and for the condemnation of the heretikes I haue added my verdit And this verdit or sentence was not a bare consent but a Confirmation of the Councell For so he writeth expressely in his letters sent at the same time and aboute the same matter to Pulcheria the Emperesse saying Whereas the most godly Emperour hath willed me to direct my letters to the bishops present at the Councell of Chalcedon quibus quâ—e illic de fidei sunt regula definita firmarem by the which I should confirme such thinges as haue bene there defined touching the Rule of faithe I haue gladly fulfilled his request And he addeth the reason immediatly Ne fallax cuiusquam simulatio sententiam meam haberi vellet incertam To thintent that no man by any deceitfull dissembling may take my sentence or verdit herein vncertaine Thus though the whole Councell had before most certainely confirmed the Catholike doctrine against the heretike Eutiches yet the cofirmation of the bishop of Rome in expresse letters was required and that to thende no man might any more dissemble or wrangle as though the See Apostolike had not plainly vttered her minde therein Yet saieth M. Iewell Iewell The ende hereof was not to shewe his Soueraine powers aboue all others but that the decrees so ratified by him and others might be had in more estimation Stapleton Why saie you M. Iewell by him and others No mans ratification or Confirmation was required but the Popes And that was expressely required though his legates were present at the Councell and hath subscribed Iudged and determined in his name Why adde you then and others The place which you alleage for this purpose speaketh only of the Bishopp of Rome and not of Others For thus you folowe the matter Iewell So Leo him selfe writeth Your highnes thinketh this euill wiâ—l the rather be suppressed iff it be declared throughout all Churches the deciâ—es of the hâ—ly Councell be well liked of the Apostolike See Stapleton Here is a ratification of the Apostolike See but not off Others And therfore this in dede doth shew a Souerain power of the See Apostolike aboue all other Els the whole Councel hauing nowe determined the matter the sixe hundred and thirty bishops hauing subscribed the Popes legâ—tes also present in that Councell hauing defined and Iudged with the rest what neded there now a Solemne Ratification by the Popes owne letters to Confirme the Councel but in dede a Soueraine power of the See Apostolike aboue all other particular Bishoppes Therefore the Emperour was persuaded that the heresy would the rather be suppressed if all the Churches of Christendom might vnderstande that the determination of the Councel had bene allowed ratified and Confirmed by the expresse letters of the See Apostolike Therefore Rome especially is called bothe of the Grecians and of the Latines Sedes Apostolica The Apostolike See As where especially the Apostolike prerogatiue hath succeded Therefore also the Africane bishops hauing discussed the heresy of Pelagius and Caelestinus sent their definition therein to the See Apostolike to be confirmed So was the Nicene Councel confirmed of Siluester and the Councel of Constantinople of Damasus the Councel of Ephesus of Caelestinus as it is in the text off D. Harding noted To the which Authorites M. Iewel neuer cometh nere by a great way but rangeth about other matters not replying to D. Harding as the title of his booke protesteth but apposing of his own obiections such as hâ—m liketh And therefore he falleth againe to opposinge and saieth Iewell But that the whole ratification of Councellâ— depended not only of the bishop of Rome but also of others no lesse theâ— of him it is easy to be proued Being a matter so easy I trust you will proue it substantially Let vs see Iewell The bisâ—op in the Romaine Counâ—ell in the time of Damasus condemned the Councell of the Arians hâ—lden at Ariminum for that neitheir the Bishop of Rome whose minde should hâ—ue bene knowen before all others nor Vincentius nor any of the rest had agreed vnto it StapletoÌ„ There is no place passeth M. Iewelles handes without a venewe when he alleageth Authorites against the Bishopp off Rome For as before he turned Consent for Confirmation or Authorite and shifted in Others with the Bishop of Rome more then his allegation tolde him so here the greatest and â—hiefe parte of the sentence he hath quite altered wherein thâ— bishop of Romes Authorite did most euideÌ„tly appeare For these wordes whose minde shoulde haue bene knowen before all others whereby Master Iewell woulde linke the consent of others with the popes minde as though bothe were of lyke and aequall authoritye those wordes I saie are falsified and wrested from the true originall bothe of the Greke and of the Latine The greke bothe of Sozomenus whom M. Iewell alleageth and of Theodoretus is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latine translation of that place readeth thus Cuius ante omnia decebat eos expectare decretum Whose decree they ought to haue taryed for before all thinges These be the wordes of the letters recorded bothe by Sozomenus and by Theodoretus These wordes declare that the Councell of Aâ—iminum was condemned not so muche bicause Vincentius and the other were absent as bicause they had not looked for the Bishoppe of Romes decree and that before all thinges before they had concluded any thinge This was the cause why the Councell of Ariminum was condemned This lacke of the Popes decree to confirme their doinges though they were in that Councell foure hundred bishops as Nicephorus recordeth vtterly disanulled that Councell made it voide and of no force And thus farre is M.
Cap. 175. Ad Quoduult deum haere 64. Con. 3. Carth. can â—4 Irenaeus Lib. 5. Concil Auraicense Can. 17. Epi. 1. To. 1. Conc. Lib. 5. de SacrameÌ„t Cap. 1. Two causes geuen by S. Ambrose of Mingling the VVater with VVine in the B. Sacrament Conc. Bracaâ— â— Can. 1. pag. 34. M. Ievvel claimeth by heretikes In capituliâ— gâ—acarum SynodoruÌ„ Cap. 55. Iustinus Apolog. 2. S. Basill S. Iames. In serm ea techetico apud Euthy â—nium lib. 2. Pano pliae tit 21. In cap. 19. Cap. 32. diuis 14. pag. 38. The .34 Vntruthe Slaunderous Diuis 15. Euseb lib. 5 cap. 24. â—ist eccles pag. 30. The 35. Vntruthe Slaunderous Eusebius hist. â—ccâ—es liâ— 5. cap. 24. Diui. 16. Apologia 2. pag. 41. The .36 Vntruthe Slaund A Communion in distinction of places is proued Diuis 17. Lib. 2. ad vxorem Pag. 43. The. 37. Vntruthe Slaunderous Ioan. 6. The .38 Vntruthe Slaund Lib. 4. contra MarcioneÌ„ Luc. 22. Ioan. 6. Diuis 18. pag. 47. The .39 Vntruthe Slaunderous Pag. 49. The .40 Vntruthe For it may not be well so vnderstanded Aug. Lib. de moribus eccles Cath. c. 31. Bas. in Asceticis Xeâ—ophoÌ„ in Cyro Iâ—well pag. 49. The .41 Vntruthe Slaunderous The lewde dealing of M. Iewel the 21. diuision pag. 56. The .42 and 43. Vntruthes both Slaunderous For Rome is nowe thâ— Mother of Vertue M. Iewelles Arguments Fol. 161. Epist. proxima post 51. inter Epist. Leonis The .44 Vntruthe Slaunderous and the 45. Vntruthe touching the faithe of the Vvest Church Iewell pag. 56. M. Iewell confuteth him selfe Fraunce toke their first faith from Rome S. Gregory witnesseth that the first faith of Fraunce came froÌ„ Rome Lib. 4. epist. 51. Bothe Englande Scotlande receiued their first faith from Rome Beda Lib. 1. Cap. 4. Lib. 1. Cap. 13. Howe the faith came to vs Englishmen In the first and second bookes Germany receiued their first faith froÌ„ Rome Platina in Sergio in Gregorio 2. Henr. Mutius lib. 7. Bedali 5. Cap. 10. Vide Platinam Blondum lib. 2. dec 2. Lib. 7. Cap. 30. Diuis 23. pag. 57. The 46. Vntruthe Slaund 1 Diui. 25. pag. 60. The 47. Vntruthe Slaund And the 48. Vntruthe For no Fathers saie planely the contrary pag. 61. Linea 16. Heb. 7. 10. Iewell pag. 61. Lin. 58. How the Church offreth a daily Sacrifice at the Aultar notwithstanding the One and SufficieÌ„t Sacrifice vpon the Crosse. Chrysost. Hom. l· 1â— ad Habr Howe One Sacrifice vppon the Crosse and â—ow One daily in the Church One christ euery vvhere One Body The Real presence proueth one Sacrifice bothe vpon the Crosse and vpoâ— the Aultar Theodoret. In cap. 6. ad Hebr. Primasâ—us In ca. 10. ad Hebr. The olde Sacrificâ—s The daily Sacrifice of oure Priestes VVhy it is daily Howe it differeth from the olde being yet repeted as that was Note these two Causes Eusebius Emissenus Homil. 5. de Pascha The third Cause off a daily Sacrifice Oecumenius In commentar in Hebr. ca. 5 The euer lasting Order off Melchisedech proueth a continuall Sacrifice August epist 23. ad BonifaciuÌ„ Lib. 10. cap. 6. De ciuâ— Dei The 49. Vntruthe standing in false translation Iew. pag. 61. Lin. 24. Immolari populis Lib. 10. per totum M. Iewell maketh the people his God Offred in the Crosse and Offred euery daie â— August M. Iewel Augustin Lib. 9. confess Cap. 13. lib. 1. ep 2. An Obiection putt of The daily Saâ—rifice is Offred by priestes Ambrosius In cap 3.1 ad Timoth Hieronymus li. 1· in Iouinianum Innocentius 1. ad Decentium dist 31. Cap. Tenere Iewel as before Pag. 43. a. Can. 49. b. can 52. In Ioan. tract 26. In epi Timoth. 1. cap. The .50 Vntruth For none saieth Not euery daie pag. 36. M. Iewel confuteth him self Au. Hom. 28. de ver Dom. sec. Luc. Amb. lib. 5. de saâ—r Cap. 4. Concil Tol. 4. caÌ„ 9. The .51 Vntruthe For this can not be well gathered diui 26. De verbis domini sâ—cundum LucaÌ„ Homil 28. * Thse be the ve very wordes of S. Augustin pag. 62. The .52 Vntruth Slaunderous and peuish Cum iste panis c. not vbi diuis 28 pag. 64. The .53 Vntruthe Slaunderous Diui. 29. Dist. 1. hoc quoque pag. 66. The .54 Vntruthe Slaunderous pag. 68 Dist 2. per acta The .55 Vntruthe For this decree is of the bishops Masse Soteâ—â— decree is of the Priestes De consecr dist 1. Epis Deo M. Iewell maketh two allegatioÌ„s off one De Cons. Dist. 1. vt illud The .56 Vntruthe Standing in fâ—lse Application pag. 68. The 57. Vntruthe touching Soters decree The 58 Vntruthe For more then an inckling of Priuat Masse is founde in Soters decree Diuis 31. pag. 71. The 59. Vntruthe Slaund The 60. Vntruthe For the Contrary dothe noâ— appeare Can. 21. The reason of D. Harding M. Iewell Replieth not to the reason of D. Harding but apposeth of his owne pag. 71. The 61. Vntruthe standing in manifâ—st falsyfying of the decree M. Ievvel maketh false construction to maintayne his false reliâ—ion M. Iewelles Argument The .62 Vntruthe ioyned with a SlauÌ„der Co. Agath Can. 60. Epist. decret Siricij M. Iewelles Argument diuis 23. In the wordes of Leontius pag. 74. StapletoÌ„ The .63 Vntruthe Slaunderous The .64 Vntruth impudeÌ„tly auouched pag. 78. This LeoÌ„tius is much coÌ„mended in the .7 Generall Councell Act. 4. He liued aboute the time of S. Gregory within the first 600. yeres Con. Nice â— Act. 4. M. Iewel outfaceth matters when proofes faile him The 65. Vntruthe aboute the significatioÌ„ of Missas facere Ambros. lib. 5. Epist. 33. Gregor lib. 4. epist. 34. Concil Arelae Can. 2. Tit. 3. M. Iewell denieth the Conclusion diuis 33. pag. 81. The .66 Vntruthe Slaunderous Articu 6. diuis 34. pag. 87. The .67 Vntruthe Slaunderous Stapleton Homi. 61. ad pâ—p Aâ—tioch The .68 Vntruthe Slaunderous The .69 Vntruthe Slaunderoâ—s How the Sacrifice and the preaching is called daily pag. 63. lin 11. M. Iewell contrarye to him selfe pag. 62. lin 3. pag. 63. lin 35. The 70. Vntruthe For before he saied The people receiued euery daie M. Iewell confuteth him selfe The 71. Vntruthe For there was no Vntruthe so boldely presuued The 72. Vntruthe Slaund M. Iewell repeteth one Vntruthe foure times Pag. 91. The 73. Vntruthe ioyned with passing impudency pag. 88. The 74. Vntruthe the Slaund Priuat Masse proued out of Chrysostom pag. 88. The 75. Vntruthe For it foloweth not by Chrysostoms wordes that he him selfe did not Communicat The .76 Vntruth For S. Chrysostom speketh no one word of small compaines The purpose of Chrysostom in the place alleaged Homi. 61. ad Pop. A tioch The 77. Vntruth as before pag. 89. The 78. Vntruth For this only Answer is in sufficient as shall appeare The InteÌ„t of M. Iewelles ChaleÌ„ge VVhy Priuat Masse cannot easely be proued in plaine termes Pâ—iuâ—t Pater Noster The .79 Vntruthe For it is Master Iewelles Nemo not D. Hardings nor Chrysostoms neither
holy Fathers Sainte Chrysostome Theodoretus S. Ambrose Primasius Sedulius and Oecumenius aboue alleaged yowe muste so beleue if yowe will be a Childe of those Fathers M. Iewell Harding And for as much as all the people can not heare the priestes praiers at the Aultar which hath froÌ„ the Apostles time hetherto euer ben a place to celebrat the oblation at turning him selfe for the moste parte to the East according to the Apostolike traditioÌ„ in what tounge so euer they be vttered for distaunce of the place they remayne in it is no incoÌ„uenience suche admitted in to the Quire as haue better-vnderstanding of that is saied or songe that the rest reâ—aâ—ne in semely wise in the neither parte of the Churche c. Iewell The 82. Vntruthe The Aultars or Common Tables stoode in the middes of the Churche as shall appeare No man saieth the contrary M. Iewell We knowe in Auncient Churches at Ments in Germany and in diuers Cities in Italye especially in Rome it selfe diuers Aultars stoâ—de at this daye towarde the middle of the Churche so that the priest at Masse hath his face to the people as we haue sene in those places Neither doth D. Harding say that the Aultars stoode otherwise in the Apostles time Only he saieth Aultars haue bene euer sence the Apostles time Nowe M. Iewell to shewe his good will to D. Harding and to vtter some Copie of his knowleadg maketh D. Harding to saie that he doth not saye to make an vntruthe where none is and to proâ—e that no man denieth Therefore in repeting the wordes of D. Harding he altereth them in to sondry Frames and facions to picke matter of quarelling and to multiplie vntruthes and saieth Iewell There haue bene Aultars saieth M. Harding euen from the Apostles time Stapleton It is true he saieth so and saieth it truly as shall appeare Iewell And that as it is vsed nowe farre of from the Body of the Churche That is not true D. Harding saieth it not His wordes may be sene before alleaged Iewell Neither could the people beneathe heare the priest standing aboue at the Aultar Iewell This is an other Vntruthe D. Harding speaketh of no such maner in the Apostles time Or vnderstande what he meant This is the thirde Vntruthe touching the Astostles time But only were instructed by holy reuerend Ceremonies This is the fourth Vntruthe Neither D. Harding saieth so nor any maneâ—â— For beside Ceremonies the people by preaching is taught Iewell And gaue consent vnto all that was saied by the priest and yet knewe not what be sayed This maketh the fifte Vntruthe D. Harding saieth no such matter Nowe after that M. Iewell hathe charged D. Harding withe all these propositions as if he had affirmed them eche one printing them all in a distinct letter as the wordes of D. Harding then he crieth out and saieth Iewell This man coulde neuer vtter so many Vntruthes together without some speciall priuilege O M. Iewell You coulde neuer haue auouched so manye Vntruthes of your own nor so vntruly haue charged D. Harding withe suche a Number but that your booke was printed VVithe Special Priuilege And now we vnderstande M. Iewell why your booke is come forthe more then other bookes are VVithe Speciall Priuilege Forsothe as it maye seme bicause you might vtter your Vntruthes with some special priuilege For without some speciall priuilege you saie D. Harding coulde neuer haue vttered so many Vntruthes You did well therfore M. Iewel to get you a Special Priuilege For the better auouching of your so special and so many Vntruthes Nowe touching Aultars which D. Harding saieth haue bene sence the Apostles time and you denie what haue you to the contrary You saye Iewell There were no Churches in the Apostles time And shall we thinke that Aultars were builte before the Churches StapletoÌ„ This is a good Masons reason in dede But it is no reason of a diuine and much lesse of a bishopp as â—ou write your selfe For how saie you M. bishop Your brethern of Frauâ—ce how minister they the Communion without Churches With you as you saie after an aultar and a holy table is al one How saie you then Thinke you they minister without tables bicause they haue no Churches Or if they haue holy tables without Churches bicause they haue a Communion thinke you the Apostles had no Aultars bicause they had no Churches hauing yet a Sacrifice You knowe M. Iewell An aultar in greke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much English as The place of a Sacrifice Then to proue the Apostles had no aultars if you will reason like a diuine this is a good reason They had no Sacrifice ergo they had no aultars But you knewe it was a harder matter to proue that they had Churches then that they had a Sacrifice And therfore you had rather to reason like a Mason then like a diuine How beit that there were Churches built euen in the Apostles time certain olde Churches yet standing in Fraunce do beare witnesse As at Orleans a Church called yet S. Pierre le vif bicause it was builded S. Peter yet liuing And an other at Paris called S. Estienne de grâ—â—s bicause it was builded by S. Denys and his coÌ„panyons which were grekes in the honour of S. Steuen Verely of aultars in the Apostles time Martialis Dyonisius Areopagita and Ignatius lyuing all with the Apostles do testifie Martialis saieth Sacrificium deo creatori Offertur in ara noÌ„ homini neque Angelo A Sacrifice is offred vnto God the Creatour vpoÌ„ an Aultar not to maÌ„ nor to Angel Ignatius saieth Vnum est altare toti Ecclesiae The whole Church hath one Aultar Dyonisius Areopagita writeth of the bishopp going Doune froÌ„ the Aultar to the nether parte of the Church with incense ac rursum ad altare ipsum sacrificij consummandi causa reremeantem and then returning vp againe to the Aultar to make an ende of the Sacrifice That Origen and Arnobius whom M. Iewell alleageth affirmeth the Christians to haue neque aras neque templae neither aultars nor churches they meane the Christians had none such in honour of stockes and stones not that they had none at al. Els by the same reason M. Iewel may plucke downe churches as he hath done aultars bicause those doctours saie the Christians had no churches S. Augustin herein speaketh very notably saying They which vnderstande Christian letters of bothe testamentes finde no faulte in the wicked rites of Paganes they build Churchâ— ordaine priesthoods and offer sacrifices but for that they do these thinges in the honour of idolles and diuels Last of all we confesse and knowe the Aultar is commonly called the holy table amonge the Doctours bicause of the heaueÌ„ly banquet ministred therein But an aultar or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the very sacrifyce Therfore the plucking doune of aultars is not hereticall bicause the stone
is broken but bicause the externall Sacrifice is denied the true proper and due worshippe of Allmighty God as S. Augustin vehemently and at large proueth in his bookes de Ciuitate dei For the priest vnderstandeth it for the better part if he be lerned and 83 the people be not vtterly ignorant Bicause of often preaching longe custome solemne feastes and sundry Ceremonies Iewell The 83. Vntruthe For the simple people vnderstandeth not one worde or syllable of the latine tounge How hangeth this reason of youres M. Iewell The people vnderstandeth no one Syllable of the latine tounge Ergo neither by often preaching nor by longe custom nor by solemne festes nor by Ceremonies they vnderstande not the Seruice The fondnesse hererof wil easely appeare by the like The people vnderstandeth not one worde or syllable of the latin tounge Ergo by no preaching nor instruction they can vnderstande the doctrine of S. Augustin S. Hierom and other Fathers writen onely in the latin or greke tounge Or thus Ergo the people can not vnderstande a great parte of M. Iewelles Replie which hath so much latin in it Although the english be annexed straight and the whole expounded vnto them No doubt but the people bothe may and dothe vnderstande greâ—t parte of the Seruice where the Curat doth his duetie But if the Curats do not their dutye or rather bicause in dede off longe they haue not herein done their duties therefore God whippeth vs iustly with these your heresies and schismes M. Iewell Howbeit we trust of his mercy he will at lenght cast the rodde in the fire and restore vs to vnite Harding And when we shal appeare before Christe in that dreadfull daie of iudgement 84 we shall not be required to geue an accompt of our vnderstanding but faith presupposed of our Charite Iewell The 84. Vntâ—uthe For it is writen He that knoweth not shall not be knowen 1. Cor. .14 It appeareth hereby M. Iewell that either you haue smal diuinite or litle charite either you are a petite doctour or els a very malicious wrangler and a pelting hicke scorner For as touching this matter wherof you note here D. Harding as speking vntruly you maye take your penne Master Iewell and score it vpp also for vntruthe vpon holye Scripture whiche saieth that in the daye off iudgement God shall rewarde euery man according to his workes not according to his knoweledge And againe opera illorum sequuntur illos their workes do folowe them And in the ghospel where our Sauiour describeth vnto vs the forme of his iudgement he â—aieth to our charge the lacke of good workes as not visiting the sicke not clothing the naked not feeding the hungry and such like S. Paule also after he had declared that in the Churche were Apostles prophets teachers the giftes of miracles of healing the sicke of speaking with tounges of interpretation of tonges yet he saieth adhuc excellentiorem viam vobis demonstro I tell you yet of a more excellent waye And that is Charite M. Iewell which S. Paule in the next chapter folowing commendeth aboue all knowleadg all giftes all speaking withe tounges yea aboue faithe it selfe concluding at the ende of the chapter these wordes Now therefore remaine these three Faith â—ope Charite But the greater of these is Charite And is it nowe an Vntruthe M. Iewell to saye that we shall geue an accompt of our Charite faith presupposed and not of vnderstanding You knowe S. Paule againe saieth knowleadge puffeth vp but 〈◊〉 edifiâ—th And the inferiours are commaunden to obay their ouerseers which watche and warde for their soules But you alleage vs a text of S. Paule where he saieth He that knoweth not shall not be knowen What knowleadg is that M. Iewell Let S. Paule him selfe teache you He saieth I haue iudged my selfe to knowe nothinge amonge you but Iesus Christ and him crucified To knowe Christ is the sufficient knowleadg for saluation for euery Christian man not called to the charge of others And so according to the saying of S. Paule he that knoweth not Christ he that hath no faith shal not be knowen of God But faith presupposed not knowleadg but Charite shall be required of the people Harding For as muche as the Seruice consisteth in maner altogether of the Scriptures Iewell The 85. Vntruthe In the Romish Seruice there are infinit vanities besides the Scriptures This is but a slaunderous lie M. Iewell I haue pervsed your whole text in this place looking to haue founde some one of these infinit vanities noted by you But I finde not one worde thereof Therfore M. Iewel as it was soone saied so vntell you prouâ—iâ— it will be thought to be a lie as it is in dede and a very slaunderous lie against the Church of God Malice made you speake it But Truthe choked you not able to proue it Harding Though we vnderstande not the 86 wordes of the Scripture whiche we vtter with oure mouthe yet the heauenly powers and Angels saieth Origen vnderstand them and thereby be inuited and that with delite to helpe vs. Iewell The .86 Vntruthe For Origen speaketh of the ignorance of the Allegorie not of the wordes Stapleton That Origen speaketh of the wordes and not of the Allegorie it appeareth euidently by the similitude whiche he maketh in that place His similitude is thus As amonge the infidels saieth Origen the CoÌ„trary powers he meaneth diuels by such and such names in verses or enchantments do serue and attends and applie that vnto which they are called by such and such names perfoâ—rming at though it were their bounden dutie therein euen so and much more the heauenly powers and Angels of God which acâ—â—mpanie vs as our lorde in the gospell of the litle ones of the Church saieth that their Angels do allwaies assiste in the sight of God beholding his face do take it gratefully and gladly if we alwaies vtter out off our mouthe the wordes of holy Scripture and the sounde of thesâ— names like as certain verses and enchantments For though we vnderstand not that which we vtter with our mouthe yet those heauenly powers which assiste vs do vnderstande them and are delighted as inuited with a certain verse to helpe vs and succour vs. Thus farre Origen By this similitude it is euident he meant of wordes and not of the allegorie first bicause the similitude consisteth in enchantmeÌ„ts These enchantmeÌ„ts are done by bate wordes not by any allegorie and that when those wordes are not vnderstanded Then by Origens minde the Angels are also delighted to heare vs pronouÌ„ce the wordes of Scripture though we vnderstand them not Secondarely Origen speaketh of the ignorance of that whiche we vtter withe our mouthe But that are the wordes only not any allegorie Therefore he speaketh of the ignorance of the wordes not of the allegorie Iewell Nowe whereas Master Iewell saieth Origen his purpose was here to speke of reading the Scripturâ—â—
no man affirmeth And yet M. Iewell so forceth this matter as if all the right of the cause lay vpon it It is a lewde kinde of logicke so stoutely to disproue that no man defendeth and to leaue that thinge vntouched which only shoulde be answered Therefore you conclude nothinge against D. Harding when you saie Iewell By these it may appeare that S. Gregory being Bishop of Rome would not suffer the Name of Vniuersall Bishop to be geuen neither to any other Bishop nor to him selfe StapletoÌ„ All this is confessed The Name of Vniuersall Bishop as being the only Bishop for all No Pope hath euer required taken or vsed But to the Authorite of the Pope S. Peters Successour what saie you You answer at the length and you saie Iewell And whereas S Gregorie saieth The charâ—e and chiefâ—y of the whole Churche is committed vnto Peter in the sense it is spoken in we denie it not S. Paule likewise saieth of him selfe in like sence Incumbit mihi quotidiana cura omnium Ecclesiarum There lieth vpon me the Daily charge of all Churches And further saieth I reken my selfe to be nothinge infeâ—iour in tâ—auail to the highest Apostles StapletoÌ„ The wordes of S. Paule are not truly reported of you M. Iewell You haue lefte the common Latin translation and made an other of your owne The Latin and the Greke also do reade thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeter ea quae extrinsecus sunt instaÌ„tia mea quotidiana Sollicitudo omniuÌ„ EcclesiaruÌ„ Beside the forain troubles and aduersites my daily occupatioÌ„ the care of all coÌ„gregations And how It foloweth VVho is troubled and I am not troubled who is offended and I am not offended In this sence M. Iewell euery good Bishop and Priest yea euery good ChristeÌ„ man hath a care of all the Churches in the worlde But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sollicitudo not cura principatus a hofulnesse and care not a charge and Principall rule such as is confessed in Peter Againe if Paule being a chosen vessell beside all the other Apostles had also such a care and charge as Peter aboue the rest had yet he had no Successour therereof except at Rome where it pleased God he should take the crowne of marrtyrdoÌ„ with S. Peter Wherefore that Authorite ether died in him or if it had any Successiâ—n after him the See of Rome hath it But M. Iewell that S. Gregory spake of a farre other charge and chiefty ouer the whole Churâ—he in Peter then was in Paule or any other Apostle though other holy Fathers as S. Hierom and S. Ciprian seme to make all the Apostles equall it appeareth euidently by an other Epistle of S. Gregory which your selfe alleageth in this place Thus he saieth Certe Petrus Apostolus primuÌ„ membruÌ„ sanctae vniuersalis Ecclesiae est Paulus Andreas Ioannes quid aliud quam singularium plâ—bium sunt capita Et tamen sub vno capite omnes membra sunt Ecclesiae Truly the Apostle Peter is the chiefest membre vnder Christ of the holy and Vniuersall Church Paule Andrew and Iohn what other thinge are they then the heads of Particular flockes And yet all are the membres of the Churche vnder one head Christ. The charge therefore and Preeminence geuen to Peter by S. Gregories confession is greater and more ample then the charge of Paule or ony other Apostle Peter had the charge of the whole Churche Paule and the other of particular flockes And dothe M. Iewell thinke to persuade the worlde that S. Peter had the charge of the whole Churche in the like sence as S. Paule had the carefulnesse of all Churches Or is it likely that M. Iewell knoweth S. Gregories minde better then euer S. Gregory knewe it him selfe This shifte therefore can not serue M. Iewell What other hath he We shall see by his wordes Iewell And will M. Harding hereof reason thus Peter had the charge of the whole Churche Ergo the Pope is an vniuersal Bishop StapletoÌ„ No M. Iewell It becometh only your scoffiing sprit to reason so D. Harding reasoneth thus Peter is confessed by S. Gregory to haue the charge of the whole Churche committed vnto him by Christ him selfe Ergo the Primacy of Peter by the testimony of S. Gregory hath bene sett vp and ordained by God Ergo the Pope Peters Successour hath his Primacy Iure domino by Goddes lawe not only by mans lawe Ergo the power and Authorite ouer all Christes flocke is acknowleadged and confessed in the Bishop of Rome And that not only by S. Gregory but by Chrysostom also Ergo then the Vntruthe which you noted is no Vntruthe but you M. Iewell stande guilty thereof Ergo whether the Name of Vniuersall Bishop were geuen or no it is not of great importance the Authorite and Power being confessed Iewell Certeinely S. Gregorie saieth â–ª Peter him selfe notwithstanding he receiued the whole charge yet is he not called the Vniuersal Apostle And can the Pope be that thinge that S. Petre him selfe coulde not be S. Gregorie dreueth his reason thus If this title of Vniuerâ—alite might belonge to any man it shoulde châ—fâ—ly belonge vnto S. Peter but it belongâ—th not vnto S Peter Therefore it can belonge to no maÌ„ Hereby it is plaine that the Bishop of Rome challengeth this day a title S Peter neuer had that no holy nor godly man would euer take vpon him that S. Gregory vtterly refused and detested and called blasphemy StapletoÌ„ M. Iewell allwaies harpeth vpon a wronge stringe By such idle talke his Replie is waxen to a great quantite We answer M. Iewell You talke of that no man affirmeth You slaunder the Pope You abuse the Reader We call not the Pope Vniuâ—rsall Bishop The Pope writeth not him selfe so but Seruum sernorum Dei the seruant of the seruantes of God D. Harding goeth not aboute to proue it Therefore you fight with your owne shadowe Iewell And yet will he seme to maintayne his estate by the Authorite of this holy Father StapletoÌ„ Yea forsothe the state of his Primacy is by this holy Fathers not only writinges but much more doinges so maintained and established that M. Iewell shall neuer auoide it if as he dothe here stoutely he will stande to the Authorite of this holy Father But the Name of Vniuersall Bishop neither we nor the Pope maintaineth by this or by any other holy Father And nowe bicause M. Iewell hath heaped out of the Epistles of S. Gregory a mayne number of allegations against the title of Vniuersalâ— Bâ—shop quoting them with such Ambition in the Margin that one very allegation he quoteth three times immediatly one after the other and in the same sentence two other allegations as lib. 4. Epist. 32. and lib. 4. Epist. 38. he quoteth thrise also eche of them where as for these nine seuerall quotations in the margin of bothe booke and Epistle one only quotation of the booke and
three seuerall quotations of the Epistles had bene sufficient because I saie he hath with such extreme Ambition so heaped and multiplied his Allegations against that Title which as it hath bene saied is of no Bishop of Rome vsurped required or mayntayned in that sence as S. Gregory reprouâ—th it that is to be a Bishop Alone excluding all other I will nowe by Gods helpe declare by the Epistles of S. Gregory him selfe that notwithstanding he so abhorred that Name calling it a puffe of arrogancie a newe Name a Rashe a Foolish a proude a pompouse a Peruerse a Superstitious an vngodly and a wicked title a Name of errour a Name of singularite a Name of vanite a Name of Hypocrisie and a Name of blasphemie notwithstanding he saieth that Whoso euer calleth himselfe Vniuersall Bishop or desireth so to be called is in his pride the forerenner of Antichrist last of all notwithstanding he vttertly refuse that Name to be geuen either to any other Bishop or to him selfe that yet I saie all this notwithstanding he practised him selfe the Vniuersall Authorite ouer the whole Churche and euery parte thereof through out all Christendom as occasion serued M. Iewel saieth Iewell The reason that S. Gregory forceth against the Bishop of Constantinople maye serue as well against the Bishop of Rome For thus he saieth VVhat answer wilt thou make vnto Christ that in dede is the head of the Vniuersall Churche at the triall of the last Iudgement that thus goest aboute vnder the Name of Vniuersall Bishop to subdue all his membres vnto thee This is the very definition of an Vniuersall Bisâ—op Thus the Bishop of Rome attempteth to subdue the whole Churche of God and all the membres of Christ vnto him selfe Therefore by S. Gregories iudgement he is the forerunner of Antichrist StapletoÌ„ The reason that S. Gregory forceth against Iohn of ConstaÌ„tinople can not be so forced against the bishop of Rome neither is that reason only so forced as M. Iewell imagineth For the first touching the Subiection of the whole Churche of God to the B. of Rome as meÌ„bres vnto their head and shâ—pe vnto their Pastour S. Gregory him selfe shall anon be witnesse sufficient that it was so and ought to be so Though therefore Iohn of Constantinople who was no head of the vniuersall Churche might worthely be blamed of S. Gregory for subduyng the whole Churche vnto him vnder pretence of that proude and vnlawfull Title yet the Bishop of Rome whose Supremacy ouer all the Churche none more then S. Gregory him selfe practised can not be blamed if he claime that vniuersall authorite But this is not the chefe or only reason that S. Gregory forceth against Iohn of Constantinople for vsurping that Name of vniuersall Bishop that thereby he woulde make him selfe head of the vniuersall Churche but that thereby he would make him selfe the Only Bishop of all the Churche and all other no bishops at all In this sence S. Gregory reproued that Name not only in Iohn of Constantinople but also in him selfe or any other Therefore writing to the Emperour Mauritius he vseth these wordes What man is this which against the commaundements of the gospell and decrees of the Canons presumeth to vsurpe to him selfe a new Name Would God the same man might well be one Bishop without the hinderaunce of other which desireth to be called the vniuersall â—ishopp Certainely it is knowen that many bishops of Constantinople haue fallen in to the whirlepoole of heresy and not only bene heretikâ—s but also Archeherâ—tikes For from thence came Nestorius which teaching that Our Sauiour Christ was two persons not beleuing that God coulde be made man in one person fell euen to Iuish infidelite From thence came Macedonius who denyed that the holy Ghoste was God consubstantiall with the Father and the Sonne If therefore any man in that Churche of Constantinople do take that Name vnto him of vniuersall bishop what was the iudgement of all good men Then forsothe the Vniuersall Churche loste her state and being which God forbidde when he which is called Vniuersall fâ—ll But God kepe this blasphemous name from the hartes of all Christâ—n men In the which the honour of all priestes is taken awaye while it is of one man arrogantly vsurped Verely for the honour of S. Peter Prince of the Apostles that Name of Vniuersall bishopp was offred to the bishop of Rome by the Reuerent Councell of Chalcedon But no bishop of Rome did euâ—r take that Name of Singularite vnto him or euer consented to vse it And why so S. Gregory woulde none of your predecessours vse this Name or title It foloweth immediatly Ne dum priuatum aliquid daretur vni honore dâ—bito sacerdotes priuarentur vniuersi Lest that whiles any Singular thinge shoulde be geuen to one all priestes should be defrauded of their dew honour In this sence S. Gregory abhorred that Name as it was a Name of Singularite as a Singular title defrauding other of their right as a name in the whiche the honour of all other priestes is taken awaye For so did this Iohn of Constantinople affecte this Name of vniuersall bishop as it signified the Name of one only bishop for all Therefore S. Gregory in a letter writen at the same time to Constantia the Emperesse saieth thus Triste valde est vt patienter feratur quatenus despectis omnibus praedictus frater coepiscopus meus solus conetur appellari episcopus It is a heauy hearing that it shoulde be patiently tolerated when the saied Iohn my brother and felowe bishop coueteth to be called The only Bishop setting all other at naught And againe in an other epistle to this Ioâ—n him selfe of Constantinople he saieth Ad hoc quandoque perductus es vt dâ—spectis fratribus episcopus appetas solus vocari Thou art brought at length to this pointe that setting thy brethern at naught thou couetest to be called the Only bishop And in the same epistle againe Generalis pater in mundo vocari appetis Thou couetest to be called the Generall Father in the worlde as desiring in dede to be the Father and Master of all alone And to the Bishop of Thessalonica he writeth of Cyrâ—acusthis Iohns Successour coueting in like maner that Title Si vnus vt putat vniuersalis est restat vt vos episcopi non sitis If one as he supposeth be an vniuersall bishop it remayneth that you be no bishops at all In this sence that Name was so greuously abhorred of S. Gregory and for that cause bicause it emplied such a sence as might doe iniury to all other bishops and rulers of the Churche neuer vsed of S. Gregory or of his predecessours or of any Pope sithens that M. Iewell is able to name And therefore S. Gregory geuing the same reason saieth expressely in an other epistle to Eulogius the Patriarche of Alexandria in this wise Your holynesse knoweth that by the holy Councell of Chalcedon