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
vpon this false grounde as though they were all brought to proue Priuat Masse Now M. Iewell knewe well enough that from the first part of this 5. Diuision hetherto profes are brought onely for the Sacrifice and substaunce of the Masse And againe he knew that in the very next Diuisâ—on only he beginneth to speake of Priuat Masse where the wordes of M. D. Harding are these Now this presupposed that the Masse standeth vpon good and sufficient groundes for the stay of all true Christen mens bâ—lefe let vs come to our special purpose and say somewhat of Priuat Masse These words of M. D. Harding do immediatly folow the former allegatyons of Dyonise Basill Chrisostom ClemeÌ„t and Cyrillus Now what Vntrue dealing is this to heape so many Vntruthes vpon one false grounde to euidently appearing God amende you M. Iewell and sende you some shame or honesty that you dissemble no more so impudently Harding The feast is common All be inuited Iewell The 13. Vntruthe They inuite no man StapletoÌ„ Though the priest expressely inuiteth no man by worde or by gesture yet the order of the Church the sermons of the Priest the counsel in Confessions do inuite al men to frequeÌ„t the holy Sacrament In this sence it is true that all be inuited In this sence wrote D. Harding Of any wordes off the Priest or gesture of the Deacon in the seruice of the Masse he meant not nor spake not Now M. Iewell bicause he will imagine no other inuiting but this he calleth it a manifest Vntruthe that all be inuited But to proue an Vntruthe in the Author yow must take the meaning of the Author and not appoint him what meaning yow list So euery foole may comptroll the wise Harding They hauing quite abrogated the other two Consecration and Oblation and not so much as once naming them in their bookes of seruice Iewell The .14 Vntruthe The Sacrifice is specially named in the Communion booke And in the masse it selfe consecration is not named StapletoÌ„ The Sacrifice of Christes body and bloud as in the last Supper our Sauiour first offred it the OblatioÌ„ of the holy Mysteries in the CoÌ„munion booke is neither named nor practised The sacrifice of Christ on the crosse is mentioned The sacrifice of prayse and thankes geuing on Our parte the offring vp of our selues our soules and bodies to be a reasonable holy and liuely sacrifice to God is in the Communion booke wel meÌ„tioned if the Daily Sacrifice of the Church the precious body and bloud of Christ vnder the forme of bread and wine were offred there also By the which we offer in dede a Sacrifice of prayse and thaÌ„kes geuing vnto God by the which we offer vnto God a reasonable holy and liuely Sacrifice not our selues onely but much more the most precious Body and Bloud of our Sauiour and by that and with that our selues also Without this Sacrifice to saye in your Communion booke that ye offer a Sacrifice of thankes geuing to saie that ye offer your selues a liuely Sacrifice vnto God it is but mockery with God and the Church you doe damnably abuse your selues and the people For M. Iewell you omitt the Institution of Christ and make one of your owne Harken to the holy Fathers to whome you offer to yelde and lerne that you do so S. Ciprian sayeth If Iesus Christ our Lorde and God he himselfe be the highe priest of God the Father and he him selfe first offred a Sacrifice to God the Father and CoÌ„maunded the same to be done in the remeÌ„braunce of him surely that Priest doth truly perfourme the office of Christ who foloweth that that Christ dyd and theÌ„ doth offer a full Sacrifice in the Church to God the Father if he so beginne to offer according as he seeth Christ to haue offred What Sacrifice is that M. Iewel which Christ offred to God the Father and commaunded the same to be done in the remembraunce of him Was it the Sacrifice vpon the Crosse Did Christ commaunde the Church to Sacrifice him on the Crosse in the remembraunce of him againe Was it not in his last Supper that he commaunded vs to do in his remembraunce Doth not S. Ciprian dispute there expressely CoÌ„tra Aquarios against such as would CoÌ„secrat the SacrameÌ„t with only Water prouing vnto them that they must vse bothe Wine and Water where you vse Wine only and no Water in your detestable Communion Dothe he not expressely speake of the Sacrifice in the last Supper Can you denie al this M. Iewell Or will you yelde to this one Clere Sentence of so Auncient a Father so longe aboue the compasse of your 600. yeares Againe S. Ciprian saieth That Priest doth truly perfourme the office of Christ who foloweth that that Christ did and then doth offer a full Sacrifice in the Church to God the Father if he so beginne to offer according as he seeth Christ to haue offred But what did Christ offer in the last supper Let S. Cyprian instruct vs. In the same place and epistle he saieth Quis magis sacerdos dei summi quà m dominus noster Iesus Christus qui sacrificium deo patri obtulit obtulit hoc idem quod Melchisedech obâ—ulerat id est panem vinum suam scilicet corpus sanguinem Who is more the priest of God most highe then our Lorde Iesus Christ which offred a sacrifice to God the Father And offred the same which Melchisedech offred that is bread and wine that is to saie his body and bloud This is the Sacrifice which Christ offred in the last Supper This Sacrifice the true Priestes of Christe doe offer in the church and so as Christ himselfe offred This sacrifice the CoÌ„munioÌ„ booke hath not nameth not vseth not This sacrifice this Oblation of the holy mysteries of Christes body and bloud S. Ciprian speaketh of This Sacrifice M.D. Harding most truly saied that you haue abrogated This Sacrifice most truly he saied that not ones you haue named it in your bookes of seruice Goe now M. Iewell and if ye wil note an Vntruth in M.D. Har. note not as here you note The Sacrifice is expressely named in the Communion booke but note This sacrifice is expressely named in the Communion booke And so shall yow in dede make a great manifest Lie on your owne part and finde no Vntruthe at al in M.D. Harding For alas it is to true that you haue not the Sacrifice of the church in your CommunioÌ„ booke Alas it is to true that damnably yow haue omitted Christes Institution Cursedly you deceaue the people and most miserably â—yow condemne your owne selues Other Fathers that doe witnesse an externall Sacrifice which in the Communion booke is vtterly lefte out and omitted when I come to the 34. Vntruthe I shall haue more occasion to recite As touching Consecration S. Augustin saieth speaking of the blessed Sacrament Certa Consecratione fit nobis Mysticus panis
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
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
them bothe for one thinge without difference To be shorte if these names as M. Harding assureth hym selfe be bothe one thinge howe is the one godly the other vngodlye the one Arrogant the other not Arrogant the one blasphemous the the other not blasphemous All these wordes make one argument But all these wordes do not answer D. Harding S. Gregory blameth the name of Vniuersall bishop But he blameth not the name of Bishop of the Vniuersall Churche Therefore to S. Gregory and in S. Gregories meaning they are not all one I graunte But as the Fathers of the Councell of Chalcedon vnderstoode them they are all one S. Gregorye vnderstode the name of vniuersall bishop as excluding all other bishopps Therefore he saieth of Iohn of Constantinople whiche vsurped that name Despectis omnibus solus conatur appellari episcopus Dispysing all other bishops he woulde onely be called a bishop In this sence it was a proude arrogant vngodly blasphemous and the very name of Antichrist But in this sence the Councell of Chalcedon offred not that name to Leo. For who can euer thinke that suche a number of lerned and holy Bishops would either be so wicked as to committe such a sacrilege or so foolish as to depriue them selues and to make them selues no bishoppes at all onely to extolle and make one onely man a Vniuersall and onely bishop of all the worlde They had therefore vndoubtedly an other sence and meaning in those wordes then that proude patriarche Iohn of Constantinople vsurped or then holy S. Gregorye and Pelagius his predecessour so earnestly blamed reproued and condemned They called the B. of Rome Vniuersall bishopp as they called him the bishop of the Vniuersall Churche By the which title in that Councell he is oftentimes called namely in the subscriptions of his legates That is either a Catholike bisshop and a bishop of the Catholike Churche as M. Iewell thinketh the worde Vniuersall to signifie or a supreme and chiefe bishopp ouer the whole Churche as the Councell off Chalcedon tooke and confesâ—â—d Leo the bishop of Rome to be Whiche maye easely be proued not onely by the whole Actes of the Councel in the condemnation of Dioscorus and of Eutyches but by the wordes also of their letters sent and directed to Leo the Pope for a confirmation of their whole doinges in the Councell The wordes of the Councelles whole letters to Pope Leo are these Si vbi sunt duo aut trâ—â— congregati in nomine eius ibi se in medio eorum fore perhibuit Christus quantam circa sacerdotes peculiaritatem potuit demonstrare qui patria liberis suae confessionis notitiam praetulerunt Quibus tu quidem sicut membris Caput praeras in his qui tuum tenebant ordinem beneuolâ—ntiam praeferens If when two or three be gathered in the name of Christe he promised to be in the middest of them what a speciall care hath Christ at this time had of his priestes whiche haue left their countre and their children to sett forthe the confession of him Ouer the whiche multitude thou hast bene president as the Heade ouer other partes of the body declaring to them thy great good will in thy Legates In these wordes the whole Councell of six hundred and thirty bishops assembled in Chalcedon do call and confesse Leo the Pope Head to them all In this sence therefore as he was their Head it is to be thought they offred the name of Vniuersall bishopp that is as the Heade bishopp ouer the Vniuersall Church of Christ not in the other proude and arrogant sence whiche longe after this Councell Iohn of Constantinople vsurped and Pelagius and Gregory vertuous and holy Popes reproued and condemned This sence also as the Councell of Chalcedon vnderstoode semeth hereby to be all one in effect withe the title of bishopp of the Vniuersall Churche not the sence in whiche S. Gregory tooke those wordes And thus M. Iewell hathe proued that by the meaning of S. Gregory they are diuerse whiche no man denied but he hathe not proued that by the meaning of the Councell of Chalcedon they were diuers whiche D. Harding denied So he hathe as in all his Replie ouer in a maner Replied but not to the matter Nowe that M. Iewell for a surplussage hathe founde that diuers other Patriarches were called Vniuersall bishops what hathe he done thereby but declared his former ignorance and the fonde rashenes of his vaine challenge For if other Patriarches be so called and yet of all other Patriarches the bishop of Rome by M. Iewelles owne confession hath euer bene the first howe coulde he doubte but that the bishop of Rome also was so called If he knewe so before what a vanitie was it to make such a challenge of that title whiche other had as well as the bishop of Rome And which no bishop of Rome euer vsed or desired If he knewe it not before but hath lerned it sence by farder serche and diligence then as he was deceiued in the one so let him not be ashamed to acknowleadge his ignorance in the other As it hathe bene founde I saie that Iohn Epiphanius and Therasius of Constantinople were called Vniuersall bishops by his owne confession so let him confesse and acknowleadge that the bishopp of Rome Leo by name was intitled and saluted an Vniuersall bishopp in foure sundry letters of no Romanes nor of the Romain prouince but of the Patriarkeship and prouince of Alexandria in the presence of the whole Councell of Chalcedon in their humble suite and plea where it is most likely they woulde vtter nothinge but truthe specially in a matter whiche coulde nothinge furder them but rather directly hinder theÌ„ and make all those bishops their heauy Lordes if at lest they intitled the Pope Vniuersall bishop in that sence as M. Iewell imagineth they did Let him I saye confesse this acknowledge his former ignorance and Subscribe Harding The same title of bishop of the vniuersall Churche was vsed likewise after the Nicene Councell by Felix by Leo and diuers others before the six hundred yeres after Christe were expired Iewell The 120. Vntruthe For immediately before M. Hardinge confesseth that Leo neuer wrote him selfe by that name Stapleton This a manifest and impudent Vntruthe of M. Iewell D. Harding saied before In very dede neither Leo him selfe nor any his successour euer called or wrote him selfe by that name as S. Gregory saieth meaning the name of Vniuersall bishop as the course of his text declaâ—eth euidently But in these later wordes he speaketh not of the name of Vniuersall bishop but of the name of the bishop of the vniuersall Churche We nede not spende wordes and paper to declare this The texte of D. Hardinge maye be sene bothe in M. Iewelles Replie and in the other two editions of that booke Who so euer readeth the text shall see to the eye that M. Iewell herein was either blindely ouerfene or maliciousely
the Bishop of Rome within the space of the first 600. yeres after Christ was euer intitled either the Vniuersall Bishop or the Heade of the Vniuersall Churche Stapleton This is heresy and this is the frute thereof An heretike saieth S. Paule is suo iudicio condemnatus Condemned in his owne Iudgement M. Iewell knoweth him selfe certainely and vndoubtedly that in the Chalcedon Councell Leo the Bishop of Rome was Called Vniuersall Bishop in foure sundry SupplicatioÌ„s For he saied before him selfe True it is that M. Harding saied Leo in that Councell of Chalcedon was thus called The places be knowen and maye not be denied Yet nowe he denieth him selfe that any suche thinge hath bene shewed or that euer he was so Called Is not then this Man in his owne Iudgement condemned Againe he knoweth certainely and vndoubtedly that Eugenius the Archebishop of Carthage in Afrike Called the Churche of Rome Head of all Churches whiche is but in diuerse Englishe Head of the Vniuersall Churche as Victor in his History reporteth The authorite and saying it selfe he coulde not possibly denie Therefore in his Replie thereunto he altered the wordes of the Author and laboured to extenuat the Credit of the Historiographer as hath before bene declared Yet being not able to Replie to the matter but with a Couple of Vntruthes cauilling only now he denieth flat any such thinge hath bene shewed And what Man can be or euer was in his owne iudgement condemned if you M. Iewell be not that Man Yet nowe these Matters being by this Returne of your Vntruthes more enlarged and forced vpon you in such sorte that euery indifferent Reader may see to the eye and beholde the clere euidence thereof though nowe you Subscribe and Rescribe as bâ—fore yet I trust hereafter you wil either Subscribe and yelde or Rescribe and Clere your â—elfe better What euer of bothe you do your Vntruthes remaine Notorious and Euident and Inexcusable God geue you Grace to Acknowleadge them and other Grace to Beware of them I aus Deo qui dedit velle dedit perficere Quando quidem Volumen istud perlectum ac approbatum est à viris Sacroe Theologioe Anglici Idiomatis peritissimis quibus merito credendum esse iudico puto tuto vtiliter euulgari posse Ita iudico Cunerus Petri Pastor S. Petri Louanij 17. Aprilis Anno. 1566. Ievvell pag. 91. Pag. 195. Esa. 5. 1. Tim. 4. Esa. 28. Ierem. 9. 2. Pet. 2. A briefe Summary of M. Ievvelles Allegatyons The Text of D. Hard. falsified In the Letter I. Doctours Stories and other good Authors missealleaged by M. Ievvell Councels and Lavves missealleaged Schoolemen Abused The Cause of M. Ievvelles so many and thicke Quotatyonâ— The greate Ouerfightes of M. Ievvel He claimeth by heretikes His loose Maner of vvriting His vvroÌ„ge and levvde maner of Reasoning By M. Rastel .li. 2. cap. 4. His levvde dealing and vvrangling The Title of this booke Vpon vvhat groundes M. Ievvell hath Noted D. Harding vvith Vntruthes The Doctours ovvne sayinges are made D. Hardinges Vntruthes Vntruthes noted vpoÌ„ a vvronge dissembled meaning of the Author CommoÌ„ Verites of the Catholike Churche noted for speciall Vntruthes of D. Harding Vntruthes repeted to make vp the Score Plutarchus in Catone Vticensi Matth. 7. A Similitude D. Sanders in the 7. booke M. Rastel The Cause of the setting forthe of this Returne c. The Order and maner of setting forthe the same The Principall Matters treated and contayned therein· Fol. 21. seq Fol. 43. b 44. a. Fol. 41. a. fol. 44. a. seq Fol. 56. b. 57. b. seq Art 3. fol 134. a. Art 4. fo 7. seq 9. seq Fol. 29. seq Fol. 50. eâ— seq Fol. 59. seq Fol. 62.63 et seq Fol. 71. seq to the leafe 111. Fol. 111 117.127.135.158.167.107 Fol. 175. eâ— seq Fol. 193.194 His Vntruthes in this Returne Arise to .562 Fol. 111. seq Psal. 128. Diuis 1. Pag. 1. The first Slaunderous Vntruthe of M. Iewel for charging D. Harding vvith Vntruthe where none is Harding The secoÌ„de Vntruthe of M. Iewel and that a Slaunderous Diuis 2. Pag. 2. The third Slaunderous Vntruthe Diuis 5. Pag. 4. The 4. slaunderous Vntruthe â—oyned vvith an other Capitain Vntruthe touching the olde Fathers vvhich maketh the fifte Ambros. 33. epist. Leo ep 81. Greg. li. 4. epist. 32. a Can. 12. b Can. 3. c Can. 2. d Can. 22. e Can. 21. 47. f Can. 4. g Caâ— 3. The 6. Slaunderous Vntruthe Pag. 5. The 7. vntruthe Slaunderous and the 8. touching S. Andrevve The 9. Slaunderous Vntruthe The 10. Slaunderous Vntruthe The 11. Vntruthe Slaund Eccles. Hier. ca. 3. The 12. Vntruthe Slaund The 13. Vntruthe Slaund and the 14. belying S. Basâ—l and Chrysostom 1. Obâ—ation of the myâ—â—eries 2. Memory of Saints 3. Praier for the dead In sua Translat The 15. Vntruthe Slaunderous and the 16. in belying S. Cyrillus In catechesi Mystagogica 5 The lewde dealing of M. Iewel D. Hard. in the 6. diuision pag. 13. The 17. Vntruthe Slaunderous For by order of the churche all be inuited The 18. Vntruthe Slaunderous Lib. 2. Epist. 3. Lib. 2. Epist. 3. VVhat Sacrifice the Communion Booke lacketh Contra Faustum Manichae Lib. 20. cap. 13. In the communion of England there is no consecration of the Mysteries The 19. Vntruthe Slaunderous and the 20. For S. Basill by the place alleged is not proued to thinke any such matter The true meaning of S. Pasils place alleaged by M. Iewell That the nuâ—ber of CommunicaÌ„ts is no parte of christâ—s Institution August ad Ianuarium Epist. 118. In the Fortresse par 1. Cap. 3.4 seq Diuis 8. Pag. 18. The 21. Vntruthe Slaund and the 22. For the number is no part of Christes Institution as it shall yet farder appeare Matt. 26. Luc. 22. Mar. 14. Mat. 26. The Practise of the Câ—urche In the fortresse par 1. per totum Diuisi 9. pag. 22. The 23. Vntruthe Slaunderous That the number of CommunicaÌ„ts is no parte of Christes Institution Iewell Pag. 202. Ievvell Pag. 22. The obiection The Answer The replie The Answer In the Fortresse c. par 1. Diuis 8. The 25. Vntruthe Slaunderous Diuis 10 pag. 25. The .26 Vntruthe Slaunderous The .27 Vntruthe in abrydging D. Hardings wordes diuis 10. pag. 26. The .28 Vntruthe Slaunderous In epist. ad Augustin M. Iewell noteth that for an vntruthe in D. Hardinge which is the very saying of S. HieroÌ„ Howe S. Hierom and S. Augustin coÌ„municated together thoughe the one neuer sawe the other diuis 11. The .29 Vntruthe Slaunderous The .30 Vntruthe Slaunderous Con. Nice Câ—n. 12. Con. Carth. Pag. 32. The .31 Vntruthe Consisting in false Doctrine Lib. 1. Epist. 2. Pag .32 M. Iewell is contrary to him selfe Diui. 12. pag. 32. The .32 Vntruthe Slaund The .33 Vntruthe auouching a clere heresy Cipria li. 2. epi. 3. VVater must be mingled vvith vvine in the Sacrament Li. de eccl dogmat
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
their CoÌ„municating together Yea trulâ— Or els did Ireneus reason weakely and persuade wrongefully and vtterly beside the purpose with Victor the pope But an easier matter it is to let M. Iewell be ouersene in this Vntruthe aâ— he hath ben hetherto in all the rest then to marre the reason of Irenaeus so lerned and famous a writer writing in so earnest a cause and to such a person as the Pope was By this it appeareth though Ireneus saie not expressely they did communicat together to whom the Sacrament was so sent yet vndoubtedly he meaned so and reasoned so Thus not only this Vntruthe is proued true but also which went next before where M. Iewell very boldly sâ—ied that there appeared no such CoÌ„municating together in sundry places in any ancient Father For now we haue one at the lest in whom such a Communion appeareth Let vs now considre an other Harding Iustinus Martyr saieth thus VVhen the priest hath made an ende of thankes and praìers and all the people thereto haue saied Amen they vvhich vve call deacons geue to euery one then present bread and vvater and vvìne Consecrated to take parte of it for their housell and for those that be not present they beare it home to theÌ„ Thus in that time they that serued God together in the common place of praier and some others that were absent letted from coming to their compaine by sickenesse busynes or otherwise communicated together though not in one place Iewell The .26 Vntruthe Iustinus speaketh not one worde of communicating together StapletoÌ„ What then M. Iewell Ergo they did not Communicat together How foloweth this reason How holdeth your argument proceding negatiuely But Iustinus saieth The Sacrament was sent vnto them that were at home Ergo they which were at home did coÌ„municat with them which receiued in the Church or place of common praier How saye you Did they or did they not If they did then is D. Hardinges saying true If they did not then either they receiued the Sacrament at home without any CoÌ„munion at all or els they had a seuerall Communion by them selues at home If they had a seuerall Communion by them selues at home then were there two Communions one day in one parishe one in the Church of such as receiued there an other at home of such as receiued in their houses Let now M. Iewell chose whether he will graunt that they which receiued at home communicated with the other and made but one Communion with the rest which Communicated in the Church as M.D. Harding saieth and as truthe is they did or els that they in the Church made one Communion by them selues and they at home an other seuerall Communion also For so shall we haue by M. Iewells confession two CoÌ„munions in one parish vpon one day which is as much as ij Masses in one parish in one day The thinge which he stoutely denieth in an other Article If they which receiued their housel at home receiued it without a Communion at all then the priuat housell of sicke persons at home though none Communicat with them is proued by this example of the primitiue Church A Thinge coÌ„trary to the doctrine of M. Iewell and his felowe protestants in the Communion booke Harding Tertullian saieth thus Non sciet maritus quid secre to ante omnem cibum cibum gustes Et si scierit panem non illum credet este qui dicitur VVill not thy husband knowe what thou eatest secretly before al other meate And if he do knowe he will beleue it to be bread and not him who it is called Iewell The .27 Vntruthe The translation wilfully corrupted It violently turned into him Stapleton No Vntruthe at all no wilfull corruption no violent translation M. Iewel in al these wordes But rather a more distinct and euident translation the better to expresse the Authors minde For the worde illum though it be referred as you would haue it to Panem Bread yet it signifieth not materiall bread such as the baker maketh but it signifieth that bread which came downe from heauen it signifieth that Bread which geueth life to him that eateth of it This Bread is Christ him selfe It may therefore well and truly be translated not only it that is that Bread that I saye which came downe from heauen which geueth life to the receiuer thereof but also him that is Christ. For bothe come to one Whether you translate illum it that Heauenly and lifegiuing Bread or him that is Crist which is heaueÌ„ly and lifegiuing bread Thus there was no cause to note an Vntruthe but if it were to make vp a numbre or to crie vpon Wilfull corruption or Violent translating of one worde for an other Seing bothe wordes meane one thinge being truly and sincerely taken Harding He who it is saide to be of Christen people or who it is called that is our Maker and Redemer or which is the same oure Lordes bodie Iewell The 28. Vntruthe The Sacrament was neuer called our maker or Redemer by any of the olde Fathers StapletoÌ„ What then if no olde Father euer wrote so How is this an Vntruth on D. Hardinges part Doth he saie the olde Fathers called it so No Sir he saieth no such thinge But that the ChristeÌ„ people called it so And not precisely in such termes but which is the same our Lordes Body Now M. Iewell thinke you it an Vntruthe to saie that in Tertullians time Christen folcke or the olde Fathers called that bread the Bâ—dy of Christ and so consequently our Maker and Redemer Tertullian him selfe saieth of that bread Panâ—m illum Corpus suum fecit He made that Bread his Body If Christ made it so as Tertullian saieth thinke you M. Iewel it was not called so of the Christen people as D. Harding saieth But what saieth our Sauiour himselfe in the gospell Doth not he saie of that Bread which he toke in his handes which he brake and blessed This is my Body Doth he not in these wordes call it his body Thinke you M. Iewell Christen people did not so call it also If Christ so called it him selfe and Tertullian after him in expresse wordes witnessed it how is it an Vntruthe so to expounde Tertullians wordes as bothe him selfe otherwere expressely speaketh and as Christ him selfe in the ghospell pronounceth But you stande vpon these wordes Maker and Redemer Why M. Iewell What difference is there betwene Christes Body and our Maker and Redemer Is Christes Body any other then Christ him selfe Doth not Christ saie of his owne flesh to be eaten of the Christians Qui manducat me viuit propter me He that eateth me liueth thourough me If then Christen people receiuing the Body of Christ do receiue Christ him selfe if Christ him selfe be our Maker and Redemer how is this Vntrue that this most Blessed Sacrament is called of the Christen people their Maker and Redemer How the auncieÌ„â—
hereof confessed by your selfe In the primitiue Churche certain hundred yeares the Sacrament was ministred to infants and sucking Children being Christened yea euen ioyntly with their baptim The Church of many hundred yeares folowing altered this custome and admitted only Christen folcke of ripe yeares and discretion vnto this holy Sacrament as we see it in our daies practised This custome you haue not altered but kepe it still and thinke it no offence either against Christes literall wordes Drinke ye all of this either against the meaning of the wordes interpreted by the custome of the primitiue Church Now as you would thinke him vnreasonable M. Iewell which would say to you Sir Christ saied drinke ye all of this The wordes be plaine and excludeth none VVerefore then do ye not admitt babes and infants to drinke thereof If ye will not folowe the letter yet the very practise and continuall order of the primitiue Church at what time Babes did Communicat fully declareth what Christ meante· Therefore if you will take neither the wordes of Christ nor Christes meaning then I knowe to not how deale with you As I saie you would and might well thinke him very vnreasonable specially if he were instructed by you that the vniuersall Churche of Christ vsed the contrary order many hundred yeares after whereby he might lerne neither the wordes nor the meaning of Christ to touche precisely infants or Babes so truly are you M. Iewel very vnreasonable and a trifling wrangler to presse the literall wordes of Christ which your selfe must nedes limit and so to vrge the meaning of Christ vpon the practise of S. Paule and the primitiue Church dissembling the contrary practise of the Church these many hundred yeres whereby you knowe your selfe that neither the letter nor the meaning of Christes wordes do of necessite touche the laye people to do I saie all this and then to conclude If he will take neither the wordes of Christ nor the meaning I knowe not how to deale with him Truly with such a wrangler and Childish quareller as you be with such a dissembler and deceiuer of Gods people I knowe not in the worlde how to deale Harding Aboue one hundred yeres past 50 chaunging the olde custome of the Church of receiuing the Communion vnder one kinde by their priuat authorite Iewell The .50 Vntruthe They chaunged not but restored the olde custome Stapleton The schismatikes of Bohem of whom D. Harding speaketh chaunged that olde custome which the Church then vsed and had before many hundred yeres vsed This was true And therefore no vntruthe of D. Harding to saie it But they restored the olde saieth M. Iewel What then Ergo they chaūged not This fonde peuish argument will the better appeare by the like The Apostatas and rēnagat Sacramentaries of Lithuania playing now the Iewes and vsing Circūcision are charged of the Catholikes to breake the accustomed lawe of the Church of God They answer and reason thus We restore the olde lawe of God testified in holy Scripture Ergo we chaunge not the lawe of God Who seeth not the Fallacy of this lewde Argument by the aequiuocation or similitude in termes of the two olde and accustomed lawes of God Howbeit those schismatikes of Bohem are not so much charged by D. Harding for chaunging the olde custome as for doing it by their priuat authorite This was the cause of their schisme Not the change it selfe Harding Luther instructed of the Diuell with arguments against the Sacrifice of the Masse 51 that the memorie of our redemption by Christ wrought on the Crosse might vtterly be abolished Iewell The .51 Vntruthe ioyned with a slaunder Neuer man spake more reuerently of the oblation of Christ vpon the Crosse. Stapleton What is the Vntruthe M. Iewell Is it not true that Luther had argumentes geuen him of the Diuell against the Sacrifice of the Masse Then let the shame be Luthers who made such a lye of him selfe For he writeth so him selfe in his booke De Missa angulari Which booke also D. Harding alleaged in the margent of this place in his owne booke though it be here by you or your printer omitted You put to the Vntruthe a slaunder And why Forsothe bicause Luther spake reuerently of the oblation of Christ vpon the Crosse. So the Arrians spake reuerently of Christes Humanite but yet denied his Diuinite And the Manichees spake reuerenly of Christes Diuinite But yet denied his true flesh and humanite Heretikes speake allwaies some thinges well and truly Els they should be infidels not heretikes That the Masse and daily Sacrifice of Christes Churche is a clere memory of our redemption wrought vpon the Crosse it may appeare by the testimonies of the Fathers brought in the former Article to proue a Daily Sacrifice Therefore to abolish the Masse and the Daily Sacrifice of Christes Church whether it were Luthers intent or the Diuells that instructed him certaine it is the ende thereof was to abolish the memory of our redemption And how well you kepe that memory in your bread and wine it shall appeare by the Confutation of M. Iewelles xvij Article Harding A canon alleaged for receiuing vnder one kinde out of the first Councell of Ephesus Taken out of Vrbanus Regius a Doctour of Luthers schoole in his booke De locis communibus Iewell The .52 Vntruthe There was no such Canon touched or once moued in that Councell Stapleton Then it is an Vntruthe of Vrbanus Regius youre owne pewfelowe not off D. Harding Let the shame be his if it were not true And yet it is not proued false but only bicause M. Iewel neuer sawe it Harding Nestorius amongest other Errours helde opinion 53. that vnder the Forme off Breade in the Sacrament is contayned the Bodye off Christe withoute hys Bloude Iewell The .53 Vntruthe Nestorius neuer dreamed of anye suche folye Stapleton If Nestorius neuer dreamed any such thinge as M. Iewell maketh him selfe sure then Vrbanus Regius Alardus Michael Veh Hosius and other Writers oute of whom D. Harding toke this saying as also the Canon that shoulde be made in the Ephesine Councell were deceiued It is no Vntruthe of D. Hardinge to Reporte that he findeth writen in good Authors Vnlesse also by M. Iewelles diuinite we maye saye Saint Ambrose and S. Augustine wrote Vntruly alleaging certain Canons of the Nicene Councell which yet nowe in that Councel are not to be founde M. Iewell is so at square with all Writers and lerned men that haue ben these ix hundred yeares excepte a fewe sence Luthers tyme whiche wil saye as he sayeth that he will beleue nothinge at their Reporte vnlesse he finde it recorded in the first 600. yeares also And then I maruail why he beleueth the very Writers of the firste 600. yeares seing he can not knowe that those Writers wrote in that age but by the Historyes Chronicles and Testimonies of these later writers as by Thrithemius Gennadius
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.
first 600. yeres but longe after His question here is of that time and no other Againe he asketh of such practise allowed and taken for good Your answere vpon his graunte is of such as vsed it so in Schisme Thus hetherto it hath not appeared that any Countre had their Seruice Within the first .600 yeres in a vulgar Barbarous tongue Harding I say that if I can shewe that the people of some Countries of the Greke Church 69 which all had their CoÌ„mon praiers and Seruice in the Greke tounge for the more parte vnderstoode not the Greke toung more then Englishmen nowe the Latin tounge then I haue proued that I promised to proue c. Iewell The 69. Vntrueth For it is certaine that sundrie of the East nations had not their Seruice in the greke tongue as shall appeare Stapleton It shall appeare saieth M. Iewell But when and where Forsothe in the 15. Diuision of this Article In that place he repeateth this Vntruthe and laboureth to poue it at large In that place it shall appeare that he hath proued nothing But take heede good Reader in the meane while Vnlesse thou eye M. Iewell well he will steale from thee For in this point lyeth the whole pith of this Article D. Harding putteth it here for clere and vndoubted that all the Greke Church and namely all the lesser Asia being a great parte thereof had their Seruice in the Greke tongue This being so clere and true that no lerned maÌ„ would euer haue denied it for whereof is it called Greca Ecclesia the Greke Church or Congregation but bicause in al their assemblies and Churches the Greke tongue was vsed Scriptures were read in Greke homilies in Greke and so forthe as the writinges of S. Basill of Gregorie Nazianzen and Gregory of Nissa al bishops in Asia the lesse do clerely conuince this I say being in the iudgement of all lerned men so clere a matter D. Harding neither proued it neither thought it nede to proue No nor M. Iewell doth not then flatly denie it But saieth he Iewell if it be denied M. Harding with all his learning is not able to proue it Yet he will not graunte it neither bicause the graunting therof were a clere ouerthrowe of his assertion This therefore being put for truth of D. Harding he proueth that many couÌ„tres of Asia the lesse vnderstode not the Greke tongue Whereof it should folowe that many countres of Asia the lesse had their Seruice in a toungue which they vnderstoode not Bicause of this conclusion so directly folowing M. Iewell seing the Minor or second proposition to be directly and abundantly proued and the Maior or first proposition no whit proued to the Minor or second proposition he saieth Iewell M. Harding ouer much paineth him self to proue that thing that no wise man will denie him And then he bringeth some proufes him selfe to helpe forthe the matter To the Maior or first proposition bicause it stoode vnproued he toke his aduantage and nowe deâ—ied it vtterly though it were of it selfe most clere and euident Now bicause an vniuersall proposition being denied an instaÌ„ce in some particular must be geuen by order of reason therfore he taketh vpon him as you heare him to saie in this Vntrutruthe to proue afterwarde that sundry NatioÌ„s of the East Church had not their Seruice in the Greke toung Iewell Whereby the vniuersall proposition of D. Harding that all the East or Greke Church had their seruice in the greke tounge shall be ouerthrowen This as I saied he will proue afterwarde In the 78. Vntruthe I shall haue occasion to answer vnto the whole Looke gentle Reader in that place and marke how well he proueth it and remeÌ„bre that if his proufes faile him as I trust in God they shall euery one that then Some Countres are founde in the Greke Churche of the first 600. yeares which had their Seruice in a toungue that all the people vnderstoode not That so M. Iewelles Assertion will be ouerthrowen and he bounde to Subscribe if he stande to his offer Harding Strabo who trauailled ouer all the countres of Asia nere about the time of S. Paules peregrination there who also was borne in the same in his .14 booke of Geographie writeth that whereas within that Cherronesus that is the straight betwene sea and sea there were sixtiene Nations by reporte of Ephorus of them all onely three were grekes all the rest Barbarous Iewell The .70 Vntruthe Missereporting Straboes wordes Stapleton It greueth M. Iewell that D. Hardinge shoulde speake anye Truthe in his whole booke So ofte he noteth him of Vntruth not only where none is as he hath yet hitherto euer done but also in such matters which whether it be true or no nothing helpeth or furdereth the state of the question D. Harding will proue that in Asia the Lesse there were soundry Countres whiche vnderstoode not the Greke Toungue M. Iewell sayeth Iewell To what ende For neither is it denied by any of vs neither is it any part of our questioÌ„ And yet notwithstanding is not M. Harding 130. able to proue it with all his Gheasses Lo He will disproue D. Hardinges proufes thoughe they make nothing to the purpose yea though he denie not the thinge which is proued And why so Forsothe to encrease the quantite of his Replie to deface as he thinketh his aduersary and to leaue in the Reader some token of his learning and knowleadge though he leaue withall a greate blott of his honesty For marke good Reader I beseche thee the demeanour of M Iewell in this pointe Bicause by no reason nor truthe he could ouerthrow the report of D. Harding out of Strabo he in his text repeting the text of D. Harding hath put in one worde more then either D. Harding spake or Strabo wrote intending thereby to proue D. Hardinge to Missereporte Strabo What worde is that The worde is Then For whereas D. Harding out of Strabo reporteth that Harding whereas there were sixteene soundrye Nations in Asia the lesse by reporte of Ephorus off them all only three were Grekes all the reste were Barbarous M. Iewell repetinge these wordes repeteth them in this sorte Whereas there were Then Sixtene sundry Nations c. And then he crieth out I knowe not whether M. Harding be vn wittingly deceiued him selfe or wilfully go aboute to deceiue others But wel I knowe that this is no parte of Straboes meaning For Strabo speaketh not this of his owne time c. And a litle after For if Strabo had meant this of his owne time to what ende c. Lo you see his proufe is directed againste the worde Then whiche worde D. Hardinge wrote not He will proue it was not so in Straboes time which D. Harding saied not at all For euidence hereof I reporte me to all the copies extant as well in both the printes of D. Hardings Answer as
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
slaunderous lie He helde opinion and that before he was Pope that the soules of the iust see not God vntill the daye of Iudgement This opinion was holden of diuers lerned men as of Ireneus Chrysostom and S. Bernarde before the matter was defined to the contrary and yet were not accompted therefore heretikes Neither did Pope Iohn euer decree that matter but before he coulde bringe it to passe was preuented by deathe But if that opinion M. Iewel be a wicked heresy touching the immortalite of the soule how many your brethern do preache at this day a wicked heresy in our countre while they preache openly that the soule slepeth vntill the daye off general Iudgement That is a wicked heresy in dede M. Iewel not of Pope Iohn but of Protestant preachers Pope Syluester the .2 was a sorcerer and had familiar conference with the Diuell and by his procurement was made Pope Stapleton Then was he a naughty man But what is this to the faithe of the Churche Luther had familiar conference with the Diuell and by his procurement was made an enemy to the Masse and so became the Pope off protestants This is no fable M. Iewell Luthers owne booke yet extant entituled De Missa angulari vnctione sacerdotali reporteth it And wil you pronounce Luther an heretike Truly iff you will saie with your Saramentary brethern off Zurich you must not only pronounce him an heretike but also an Archeheretike yea and saie also that the Diuell spake in Luther For so they saie and write to Touching Syluester as he was a naughty man so he repented at the ende It is writen off him that in his laste will he commaunded his body to be layed in a Coche and to be buryed there where so euer the horses should carye it beseching God thereby to shewe some signe thereby off his state after this life It was so done as he willed The horses of their owne accorde caryed his body in to the great Churche off S. Iohn Lateran where it lyeth buried at this Day as his toumbe there yet to be sene witnesseth And the Author hereof Platina is of a good credit as Holcot the schooleman whom M. Iewell alleageth Iewell Pope Athanasius communicated with Photinus the heretike and therefore was foresaken of his clergy Stapleton This is a fable of Gratian grounded vpon no good authorite or truthe He saieth also in the same place that he would haue restored to the Churche Acacius the heretike before condemned But all this to be false his epistle to Anastasius the Emperour conuincethe in the which he willeth expressely that Acacius be not so much as named of Christen people He that condemned Acacius the bishop woulde he trowe we coÌ„municate with Photinus the deacon being of the same heresy that Acacius was and communicating with Acacius M. Iewell to proue suche weighty matters shoulde bringe more weighty proufes and not so hunte like a wanton Spanyel and range at ryot and beate vp butterflies Iewell Pope Hâ—ldebrande that first of all others in these countries forebadde the lawfull mariages of priestes c. I thinke it be natural for M. Iewel allwaies to reporte thinges vâ—truly As for mariage of priestes being priesstes and after holy orders taken it was neuer laufull neither before Hildebrandes time neither sithons in the Churche of Christ. You shoulde haue made that one of your Articles M. Iewell and so haue tried what coulde haue bene saied therein Nowe for you to droppe lies by the waie and to saie so only it shall be enoughe to answer you with saying the contrary and by the waie to note you a lyer Howbeit what may be saied herein I haue somewhat touched otherwhere But what was this Pope Hildebrande M. Iewell saieth Bothe for his life and also for his Religion he is set out at large in a 431. Councell holden at Brixia where he is called and published to the worlde to be a vitious man a burner of houses a Robber of Churches a maintainer of murders and periuries an 432. heretike against the Apostolike doctrine the olde disciple of Berengarius Then M. Iewell is an heretike against the Apostolike doctrine for he is a disciple of Berengarius and defendeth stoutely the opinion of Berengarius in this his Replie the fifte Article A Sorcerer a Necromancer a man possest with the diuel and therefore out of the Catholike faith This Councell of Brixia that M. Iewell alleageth is not to be founde in the tomes of the Councelles It was a conueÌ„ticle of some such as he is him selfe conspyring against the Pope to flatter the Emperour Truly this Hildebrande is described of Platina to be a man of great vertue and wisedome He was chosen Pope by the consent of all good men He resisted stoutely the wicked attemptes of Harry the fourthe Emperour He drewe the clergy of Germany especially of Ments froÌ„ their concubines and Harlots For these causes he was much hated and much euill spoken of by such as were naught them selues and flattered the euill Emperour Who yet notwithstanding at the lenght repenting his former wickednesse humbled him selfe to this Pope and was by him absolued As for heresy or any such cancred matter as M. Iewell hath here heaped vp no approued Author chargeth him withall Iewell The Fathers in the Councell of Basile saye We reade that many bishoppes of Rome haue fallen in to errours and heresyes Stapleton Yet those Fathers saye not that euer any Pope decreed any heresy Their office not their person their publicke decrees not their priuat opinions are defended But it is well that M. Iewell now calleth them Fathers when they make for him then they shall be his Fathers and he will be their childe But when they make against him then they are ignorant men and lead a way with the blindnesse of that age and then he will rather be a bastard of Luthers broode then a childe of the Catholike Fathers So Bernarde shall be holy S. Bernarde when he declaimeth against the vices of Rome but when he calleth the Pope for powre Peter for his annoynting Christ the pastour of all pastours and one to whom alone the whole flockeâ—s is committed then he is Bernard the Abbat Likewise S. Gregory when he rebuketh the proude title of Vniuersall bishop in Iohn of Constantinople then he is holy S. Gregory But when he writeth of Saintes liues and of purgatory then he is Father Gregory the dreamer So Origen must be Olde Father Origen when he speaketh for M. Iew. but when he speaketh for the Catholike faithe then Origen hath many errours and heresyes And thus M. Iewell maketh Fathers and Saintes when and whom it pleaseth him And the Bishop of Rome him selfe saieth Notwithstanding the Pope 〈◊〉 innumerable compâ—ines of people by heapes with him in to hell yet let no mortall mâ—n once dare to repâ—oue him onlesse it be founde that he straye frâ—m the faithe This is a flatte
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
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