do but signifie that is are but the figures of the Body and bloude of Christe and therefore seing as it was proued before in prouing Transubstantiation that the Body of Christ is really present vnder the forme of Breade and without Bloud the body of Christ is not the other kinde for grace to be obtained is not Necessary For receiuing whole Christ there can be no wante of grace M. Iewell saieth All this is an Vntruthe And why For saieth he the Breade and Wine signifie the Bodye and Bloude of Christe This is in plaine termes the Sacramentary heresy clerely ouerthrowen by the real presence of Christe in the Sacrament which being as I saied before so clerely and abundantly proued against M. Iewel it shal not nede here to stāde aboute the confutation of it Harding In distributing the blessed Sacrament to Christen people the Church hath vsed libertie which Christ neuer embarred by any commaundement to the cōtrary so as it hath euer bene moste for the behoulfe and commodite of the Receiuers And hath ministred sometimes bothe kindes sometimes one kinde only as it hath ben thought most expedient in Regarde of time place and personnes Iewell The .48 Vntruthe The Church neuer thus ministred the Sacrament vnto the people in any open Congregation within the space of 600. yeares You alter the question M. Iewell and in so doing you yelde Your first Chalenge was Or that there was any Communion Ministred vnto the people vnder one kinde Thus it stādeth in your Sermō and thus it is againe repeted in the frōte or title of this Article Now bicause you see your selfe clene ouerthrowen in that ouerbolde assertion of youres you put in these wordes in any opē Cōgregatiō which is no part of your Chalēge and therefore of D. Harding not intended to be confuted So in the very entrie of this article you tell the reader and in so telling him you mocke him and deceiue him that the question moued betwene D. Harding and you was moued thus Iewell Whether the holy Communion at any time within the space of sixe hundred yeares after Christ were euer ministred Openly in the Churche vnto the people vnder one kinde This is a manifest and notorious Vntruthe M. Iewell These wordes Openly in the Church be not in your Sermon They be not in your Chalenge You neuer moued your question so Why do you so lie and deceiue your Reader If you had moued the Question so you had bene by D. Harding so answered and satisfied Now hauing neuer moued your question with that condition Openly in the Church you crie out that D. Harding hath brought priuat houses and priuat men to proue Communion vnder one kinde and not done Openly in the Church Whereby you crie Guilty and yelde that your Chalenge is ouerthrowen But now you will renewe the Combat and make a newe state of the Question And when that shall be Answered then you maye yet ones againe Renewe it and Adde farther some other Clause or Condition vnto it and so neuer haue ende of Quarelling As touching this Vntruthe bicause D. Harding saieth only the Church ministred sometimes in bothe kindes sometimes in one kinde which you confesse of priuat men he hath proued it you note it an Vntruthe bicause he hath not proued it to haue ben so ministred in open congregation Which is no vntruthe on D. Hardinges parte which hath proued that which he saieth and that which you craked no man aliue could proue But it is on your part M. Iewell a double and a pregnant Vntruthe First to note an Vntruthe where none is And then so Impudently to Alter the question You haue cried shame and Corruption against your selfe God amende you Harding As touching the wordes of Christ bibite ex hoc omnes Drinke ye all of this They pertaine to the Apostles only and their successours Iewell The .49 Vntruthe For these wordes pertaine as well to the people as to the priestes as shall appeare Stapleton In the text M. Iewel bringeth these reasons to make it so appeare First he saieth If M. Harding will folowe the letter the wordes be plaine Drinke ye all of this I answer If M. Iewell will folowe the letter then not only all the people such as be of lauful yeares and discretion but also all infantes and children that are Christened must receiue bothe kindes Which yet in the religiō of protestants is thought so great an abuse that the Cōmunicating of infants being in S. Augustins time and longe before a customable thing they note it for an errour in the doctrine of S. Augustin that infants ought to communicat And yet the wordes of Christ be plaine Drinke ye all of this Therefore the letter as it forceth not infants to receiue vnder any kinde at all so neither doth it force the lay people to receiue vnder bothe kindes M. Iewell goeth forthe Iewell If M. Harding will leaue the letter and take the meaning S. Paule hath opened it For writing vnto the whole Congregation at Corinthe he saieth thus As often as shall eate this bread and drinke of this Cuppe ye shall declare the Lordes death vntill he come If he doubte S. Paule yet the very practise and continuall order of the primitiue Church fully declareth what Christ meant And they saie Custom is the best interpreter of the lawe If he will take neither the wordes of Christe nor Christes meaning then I know not how to deale with him Doubt you not M. Iewell D. Harding will take and obey bothe Christes wordes and his meaning with all his harte As for the wordes you see they can not be precisely takē for all without exception For then as I saied children and infantes should be forced to receiue Which you thinke a great abuse and we are persuaded that it nedeth not Now then for the meaning of Christ you bringe S. Paule and the practise of the primitiue Church which ministred vnder bothe kindes to the people and here you wil haue Custome to interpret the lawe I graunte S. Paule and the primitiue Church vsed so to do longe and many yeares But after the same Church of Christ many hūdred yeares also vsed the contrary As your selfe can not denie Now then here be two Customes Here is a double practise of the Church What then Hath one of these two brokē Christes Institution No M. Iewel We holde and I haue proued it in an other place that the Church of Christ can neuer erre damnably As truly to breake Christes Institution is a damnable errour Therefore by these two customes of the Church of God by this double practise of Christian people we gather the meaning of Christes wordes drinke ye all of this not to haue ben precisely spoken as a commaundement to all Christen people but to the Apostles and their successours which should for euer Celebrat and receiue that holy Sacrament vnder bothe kindes I will put you a clere example
by the greate whore of Babylon Rome shoulde be meaned Yea yea proue this Master Iewell by the Fathers of the firste 600. yeares by the Scriptures or any generall Councell of that tyme and then we will beleue yelde and Subscribe to yow in that pointe Harding And from whence he meaneth Rome all the Churches of the VVest haue taken their light As the Bishoppes off Gallia that nowe is called Fraunce doo acknowleadge in an Epistle sent to Leo the Pope in these wordes Vnde Religionis nostrae propitio Christo Fons Origo manauit From the Apostolike See by the Mercye off Christe the Fountaine and Spring of oure Religion hathe come Iewell The 32. Vntruthe The Faithe of the West Church came not first from Rome D. Harding saieth not so muche But that the West Churche toke their Light from Rome Whereby he meaned that all the West Churches haue had from Rome thoughe not their verye Apostles and first Preachers yet whiche you your selfe Confesse in the Texte M. Iewel the Cōfirmation of Doctrine and also other great conference and comfort For all this M. Iewell is it not a light and helpe to Religion This D. Harding saiyeth the West Churches had from Rome This you confesse they had and that you saye at the beginning Why then note you D. Harding for Vntruthe in the Margin which youre selfe saieth and confesseth for Truthe in the Text But the Faithe off the VVest Church saye you adding it in the margin for a reason of the Vntruthe came not first from Rome First they toke their light though not their first faith And therfore youre Vntruthe is no Vntruthe on D. Hardinges parte But on your part how Vntrue it is you shall see First for Fraunce one of the greatest pillers of the West Churche you haue in D. Harding his wordes a Confession of the Frenche bishoppes them selues aboue xj C. yeares past that the Fountaine and Springe of their Religion came from the See Apostolike recorded in the vndoubted and Authentike workes of Leo. Therefore that you bringe to the contrarye in the text off Nathanael off Lazarus whom Christe raised and of Saturninus that they should first preache the faith in Fraunce and yet as you saye no Commission from Rome appearing whereby they shoulde be sent thither it is a Vaine Gheasse against the expresse Testimonye and Confession of the Frenche bishoppes them selues aboue vnleuen hundred yeares paste that whether by Commission from Rome by the Mouthe of those that yow name or whether by Romanes them selues or other sent from Rome and not these whiche withoute any Author or Writer M. Iewel bringeth in here vpō his Owne Credit whiche waie so euer it came I saye that from Rome it came Nowe not only Fraunce receiued their very first faithe from Rome as by the testimonye of the Frenche bishoppes them selues appeareth but many other principall countres of the Weste Churche also Our owne countre being first called Britanny and possessed of the Britons whose posterite now only remaineth in Wales receiued the faith from Eleutherius Pope of Rome about the yeare of our Lorde 156. as Venerable Bede in the history of our Church of Englande recordeth In the yeare of our Lorde 411. The Scottishmen receiued their first bishop Palladius from Celestinus then Pope of Rome as witnesseth Bede also Shortly after this time the Britains being forsaken of the Romains oppressed with the Peightes and Scottes their euill neighbours and last of all so ouerronne with the Saxons and English people sent for in to ayde them that with in lesse then ij hundred yeares all that is now called England was brought vnder the dominion of the Saxons and English people the olde Brittons beinge driuē to the straightes which they yet kepe being all heathen and infidels then to our countre of England and to vs Englishmen liuing in paganisme and idolatry that holy and blessed bishop of Rome S. Gregory directed the holy and vertuous Monke S. Augustin our Apostle who in his time conuerted Kent and Essex to the faith whose felowes and Scholers conuerted in short space all the realme of England that is all the English people to the faith of Christ. So that as the olde Brittons from Eleutherius the Schottishmen from Celestinus bothe holy Popes of Rome so we Englishmen from S. Gregory a blessed and lerned Pope also receiued not only the Light of our religion but also our very first Faith and belefe in Christ Iesus All which may furder appeare to him that will peruse the History of Venerable Bede lately sett forthe in English Not only England Fraunce and Scotland but the most part of Germany receiued euen from Rome their very first faith and knowleadg off Christ. For as Saxony had their first faith of Sergius the Pope about the yeare of our Lorde 690. so shortly after an 716. all the inwarde partes of Germany receiued the faith from Gregory the second a vertuous Pope also by the preaching of Bonifacius a Schottishman borne directed thither frō Rome Friselande in like maner conuerted to the faith by Willebrorde an English monke had him their first byshop confirmed from Rome So Norwaie by the preaching of Adrian the fourth Pope of Rome Bulgaria by Nicolaus the first Dalmatia and Sclauony all much about a time from the Church of Rome also receiued the faith Socrates writeth that the Burgunyons came to the faith of Christ perceauing by them selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the God of the Romains did mightely helpe such as feared him How thinke you now M. Iewell Had not D. Harding good cause to saie and truly to saye that the west Church toke their light from the Church of Rome yea and to saye that the faith of it came first from Rome which is more then D. Harding saied and yet no Vntruthe neither as the lerned do knowe Harding As touching that the Oblation of the Body and bloud of Christ done in the Masse is the Sacrifice of the Church and proper to the newe Testament 33 Commaunded by Christ to be frequented according to his Institution c. Iewell The .33 Vntruthe Christ neuer commaunded or named any such sacrifice Stapleton This Vntruthe doth but serue to make vp a number It is the same in effect with the fifte Vntruthe There it is answered There it is proued that Christ Commaunded a Sacrifice though he named none And D. Harding saieth it was Commaūded by Christ not named I referre the Reader to the next Vntruthe folowing Though M. Iewell may repete Vntruthes to make vp a number yet it is not our ease nor the profit of the Reader to repete idely one thinge being ones thouroughly proued Harding The opinion of the Fathers is that the daily and continuall Sacrifice ought 34 Daily to be Sacrificed that the death of our Lorde and the worke of our redemption might alwaies be celebrated and had in memory Iewell The .34 Vntruthe
wordes and to the whole doctrine of the Schoolemen Alexander de Hales and Durandus whom he alleageth very sadly in this place But to be shorte I proue Transubstantiation by Scripture and by authorite of the Fathers If they teache vs grosse errours for such let it be taken The Scripture saieth Hoc est Corpus meum This is my Body Which this M. Iewell Can you saie This bread is my Body You knowe Hoc this is the neuter gendre Panis Bread is the masculin Then what this This forsothe which Christ had blessed and made saying This is my Body For the saying of God is making God maketh with his worde The worde saied Let light be made and light was made The word saied This is my Body And we beleue in so saying bicause it was not so before he made it so euen then For Sine paenitentia sunt donae Dei vocatio God repeÌ„teth him not of his giftes and calling If then that which God hath saied can not be reuoked and Christ true God saied holding in his hand which before he spake was but bread that it was his Body vndoubtedly as he was true God so by saying he made it his Body Now bicause if Christes true Body were ioyned with the nature of Bread as his true Godhead was with the Nature of Fleshe then the nature of Bread should be assumpted and ioyned in one person with the body of Christ as his flesh and Humanite was ioyned in one person with his Godhead which to saie is a most wicked and blasphemous heresy therefore it must of necessite folow that the nature of Bread be vtterly changed in to the Body of Christ and not to remaine with it This if it be so then is it a clere and vndoubted TraÌ„substantiation of the whole nature of Bread in to the whole and perfit Body of Christ. Neither is it any grosse errour but a clere doctrine euidently gathered out of holy Scripture By authorite of the Fathers thus I proue Transubstantiation S. Ambrose saieth speaking of the Sacrament Forte dices Aliud video Quomodo tu mihi asseris quod Christi corpus accipiam Et hoc nobis adhuc superest vt probemus Quantis igitur vtimur exemplis vt probemus non hoc esse quod natura formauit sed quod benedictio consecrauit maioremque vim esse benedictionis quà m naturae quia benedictione etiam ipsa natura mutatur Thou saiest perhaps vnto me I see an other maner of thinge How then do you tell me that I receiue Christes body Then this yet remaineth for vs to proue And how many examples may we vse to proue that it is not that which Nature fashioned but that which the Blessing CoÌ„secrated and that the Power of Blessing ouercometh Nature bicause by Blessing euen very Nature is chaunged Thus farre S Ambrose In the Sacrament that which Nature made is bread This Nature saieth S. Ambrose is chaunged And how By Blessing Into what is it chauÌ„ged In to that which Blessing Consecrated Nowe what dothe Blessing Consecrate what is the ende of the Consecration made by Blessing What els but the Body of Christ Therefore by S. Ambrose his iudgement the nature of bread is chaunged in to the body of Christ. This is a Clere Transubstantiation by the verdit of S. Ambrose Eusebius Emissenus an other auncient and lerned Father speaketh of this chaunging of Breade in to Christes body more euidently His wordes are Inuisibilis Sacerdos visibiles creaturas in substantiam corporis sanguinis sui verbo suo secreta potestate conuertit ita dicens Accipite edite hoc est enim Corpus meum The inuisible Prieste Christe turneth by his worde with a secrete power the visible creatures in to the substance of his Body and Bloude saying Take and eate For this is my bodye What are here the visible Creatures turned into the Body and Bloude of Christ but the Breade and Wine whiche he toke in his handes at the last Supper What is Transubstantiation iff this be not Go nowe M. Iewell and against the holy Scripture and such lerned Fathers call it a grosse errour if ye list Truly none but grosse Capharnaites can call this Doctrine grosse which in dede is the kaye of all our Coniunction with Christ the assured warrant of oure Resurrection the continuall Miracle of the Sonne of God the most heauenly and dreadfull Mystery that Christ left to his Churche Of this moste assured Doctrine bicause Christe is no more any deade body for death shall no more preuaile ouer him it foloweth euidently that his body is not withoute Bloude M. Iewell requireth some auncient Doctour to saye so Yea truly he is full of his demaundes But when all is saied and a number of Doctours brought it nothing moueth him Touching this pointe iff either Doctours or Scripture can persuade him that Christes whole Humanite is really in the SacrameÌ„t whereof he saieth Iewell Bolde Vauntes haue ben made but was neuer yet proued Let him reade the booke lately sett foorth of our Lordes Supper and the CoÌ„futation of the Fifte Article of his Replie therein he shal finde Doctours and Scriptures abundaÌ„tly to auouche the same Wherein being ones persuaded he wil neuer aske what Doctour in expresse wordes saied that whole Christ is vnder one kinde Or iff he be so Franticke and wilful as alwayes to striue vpon Termes when the Thinge is euident yet all wel meaning folcke wil soone be persuaded that receiuing Christ really present vnder the forme of Breade they receiue not onely his blessed Flesh but Bloude also without the which the Flesh of Christ is not Wherein they shall see there is no iniury done vnto them as M. Iewel declaimeth hauing it vnder one kynde Nay rather which I beseche al good Readers to Marke M. Iewell and his felowes doth most open and cruell iniurye to al good Christen people of Englande geuing them but Bread and Wine in the Remembraunce of Christes deathe whereas the Catholike Churche beside the true Body of Christe really present vnder fourme of Breade geueth also to the people a cuppe of Wine and so geuâ—th the other kinde as muche as they do geuing no more but mere wine at their Communion table Thus if we esteme the outward formes Catholikes geue as muche If we esteme the thinge it selfe Catholikes geue the very true Body of Christ really present which Protestants geue not and Wine also no lesse then the protestants Harding Nowe concerning the outewarde formes of Breade and VVine 47 their vse is imployed in signification onely And be not off Necessite so as Grace may not be obtayned by worthy receiuing of the Sacrament vnlesse bothe kindes be Ministred Iewell The .47 Vntruthe For the Breade and Wine signifie the Body and Bloud of Christ. The whitenes the roundnesse and other outward formes signifie nothing Stapleton D. Harding saieth the outwarde formes of bread and wine
of Rome exemplified in S. Gregory him selfe who of all other Fathers semeth most to helpe M. Iewelles cause against the Popes Supremacy in so many particular Countres and Prouinces not only of the west Churche but also of the East and of Grece it selfe that all this was but of other particular Bishops and Metropolitanes and that the Bishop of Rome as a Patriarche had Authoryte to Correct to Absolue to Confirme to Excommunicat and so forthe but yet ouer the other Patriarches them selues S. Gregory perhaps practised no such Authorite or Supreme Gouuernement in Matters Ecclesiasticall And therefore his Authorite was not Vniuersall but they were equall to him and he to them and so he was not the Head of all To this I answer that all were it so he practised no such Authorite ouer any Patriarche yet his Authorite extending to other Bishops subiect to those Patriarches and at this daye no other Patriarche of those foure Auncient Patriarches remayning but only the Bishop of Rome and such as he appoynteth bothe it shoulde yet stande that S. Gregory practised an Authorite Vniuersall ouer all those Countres and also the obiection for this present time shoulde nothing helpe M. Iewell and his felowes all the Supreme Power resting in the only Patriarche of Rome at this daye But that it maye Euidently and Clerely appeare that Saint Gregory practised an Vniuersall and Supreme Authoryte ouer all None excepted two thinges yet farder I will touche and then returne to M. Iewell and his Replie First I will declare out of S. Gregories owne writinges as before that the Patriarche of Constantinople one aboue all other euermore disobedient to the See of Rome was subiect to the Bishop of Rome and then by generall testimonies that ouer all Churches the See of Rome hath the Primacy Preeminence and principall Authorite It is not vnknowen to the lerned with what pride and Ambition Iohn the Patriarche of Constantinople bicause of the Imperiall Courte remayning there coueted to be called the Vniuersall Bishop and that in such a sence as being the Only Bishop ouer all and for all as we haue before out of S. Gregory declared who is to be thought neither to haue bene ignorant what meaning that Iohn had in that Name or Title neither to haue bene so vnwise or vncharitable as to charge him with a wronge meaning not intended by the Patriarche For thereby bothe a great folie woulde haue appeared in him before all other churches which had that Matter in debate and also he had but encreased the Emperour Mauritius his displeasure and indignation who bothe assisted and vpholded Iohn of Constantinople herein and was otherwise all waies to S. Gregory a heauy Lorde In this Matter therefore in this proude vnlawefull attempt of the Patriarche of Constantinople what did the Bishop of Rome or howe demeaned he him selfe therein We shall see First Pelagius the Pope predecessour to S. Gregory vnder whom this Iohn of Constantinople attempted this Title and assembled a Synod for the establyshing thereof Directis literis ex Authoritate Sancti Petri Apostoli eiusdem Synodi Acta cassauit Directing his letters thither made vtterly voide the Actes of that Synode by the Authoryte of S. Peter the Apostle and forbadde his Deacon which remained as Legat or depute of the See Apostolike at Constantinople not to kepe him company This did Pelagius vnder whom that Ambitious Title of Iohn the Patriarche of Constantinople was first attempted But what did Saint Gregorye his nexte Successour a man of suche humilite and lowlynesse that he woulde not suffer as Master Iewell alleageth the worde of Commaundement to be vsed to him Did he thinke yowe Master Iewell not practise the like Authorite as his predecessours did Or bicause he was a holye and lerned Father abhorred he thinke yowe suche kinde of Superiorite and primacy ouer other As the bishops of Rome his predecessours vsed Nay he saieth expressely speaking of the proude disobedience of Maximus a bishop of Salona in Illyricum who had in the open Cyte rent in pieces the Popes letters Ante paratus sum mori quà m beati Petri Ecclesiā meis diebus degenerare I will rather suffer deathe it selfe then that the Churche of blessed Peter shoulde degenerat in my dayes meaning and writing expressely of the Authorite and obedience dewe to the same Therefore in this Cause of Iohn of Constantinople wherin the Emperour Mauritius also a heauy Lorde allwaies of S. Gregory toke parte and commaunded the Pope Vt pro appellatione friuoli nominis inter eos scandalum generari nō debeat that vpon the Title of a trifling Name there should arise no Offence betwene them Iohn the Patriarche and the Pope as first he dealed with the Patriarche by all gentle meanes so at the length he folowed the Sentence of his predecessour Pelagius First he wrote to Iohn him selfe the Patriarche a longe lerned and louing letter labouring with him by al meanes possible that he shoulde leaue that vaine and odious title which so fondly and wickedly he attempted Contra euangelicam sententiam contra beatum quoque Petrum Apostolum contra omnes Ecclesias contraque Canonum statuta Against the Sentence of the ghospell breaking humilite against the blessed Apostle S. Peter affecting vnlawefull Superiorite and against all Churches coueting to be a bishop Alone and last of all against the decrees of the Canons And of this his dealing thus he saieth Ego per Responsales meos semel bis verbis humilibus hoc quod in tota ecclesia peccatur corripere studui Nunc per me scribo Quicquid facere humiliter debui non omisi I haue by my deputies ones and by humble wordes twise laboured to redresse this matter wherein the whole Churche is offended Nowe I write my selfe Whatsoeuer I ought to haue done by the waie of humilite I haue not omitted And bicause the Emperour as I saied before bolstered vp this Iohn the Patriarche in his Attempt and woulde not heare the Pope to the contrary S. Gregory not making any accompte of his owne person but hauing an eye to the place and roome that he occupied writeth thus to Constantia the Emperesse Haec in causa nequaquā me pietas vestra despiciat Quia etsi peccata Gregorij tanta sunt vt pati talia debeat Petri Apostoli peccata nulla sunt vt vestris temporibus pati ista mereatur Let not your godlynesse despise me in this matter For allthough the sinnes of Gregory be so greate that they ought to suffer these thinges yet the sinnes of the Apostle Peter are none at all that in your dayes he shoulde so suffer Thus that holye and meke Father dealed bothe withe Iohn the Patriarche him selfe and with the Emperesse at the first Whereof also he writeth to the Emperour himselfe Mauritius these wordes Ego dominorum iussionibus obedientiam praebens praedicto consacerdoti meo dulciter scripsi
S. Augustins meaning but the Head of all For of all he speaketh not of some And to proue that all were contained in Peter he calleth Peter the Head of them howe but of all Thus the matter being true the wordes by errour altered can make no willfull Vntruthe if they make any Vntruthe at all For I take an Errour or Escape to differ from an Vntruthe VVith all I haue proued that whiche M. Iewell denieth that the Bishop of Rome within six hundred yeares after Chrisâ— hathe bene called the Vniuersall Bishopp of no small nuâ—â—re of men of great credit and very oftentimes Head of the Vniuersall Churche bothe in termes equiualent and also expressely Iewell The â—â—5 Vntruthe For Peter only excepted either of these Titles resteth yet vnpâ—oued Stapleton But Peter was bishop of Rome as hath bene proued Ergo these Titles haue bene proued according to M. Iewelles ChaÌ„llenge Ergo M. Iewell must Subscribe Againe the Title of Vniuersall bishop hath bene proued in Leo a Bishop of Rome beside S. Peter bothe by the testimony of S. Gregory and by the Councell of Chalcedon it selfe Ergo againe M. Iewell must Subscribe Thirdly by the very last testimony alleaged of D. Harding out of Victor the Churche of Rome is called Caput omnium Ecclesiarum The Head of all Churches If there be any difference betwene all Churches and the Vniuersall Churche or if the Churche of Rome be Head in any other respect then in respect of the Bishop thereâ—fâ—er M. Iewel with all his coÌ„ning shewe it If there be 〈…〉 none in the worlde can be deuised then againe 〈…〉 is brought of the primitiue Church for the 〈…〉 is of thinges don aboue the yere 〈…〉 shortlye after the Deathe of S. Augustin in 〈…〉 is called Head of the Vniuersall Churche and so this other Title hath bene proued in a Bishop of Rome beside S. Peter Ergo M. Iewell must Subscribe Fourthely Damasus as hathe bene proued was called of S. Ambrose Ruler of the House of God which S. Paule speaketh of which is as muche as Head of the Vniuersall Church ergo ones againe M. Iewell either must protest to the worlde he sought not for truthe but trifled vpon Termes when he made his Challenge or els according to promise he must Subscribe Fiftely Leo the Bishop of Rome was Called of the whole Chalcedon Councell Head of the Vniuersall Churche when they confessed him their Head they then bearing the persons of the whole Vniuersall Churche They saied in their letters vnto him of them selues Quibus tu quasi Caput membris praecras Ouer whome thou haste bene the Chiefe or president as the Head is Chiefe ouer other partes of the Body And in the same Councell he is Called diuerse times Pope and Bishop of the Vniuersall Churche Therefore to the Chalcedon Councell calling the Pope their Head you muste Subscribe M. Iewell Sixtely Iustinian calleth Iohn the seconde the Bishopp off Rome in his time Caput omnium Sanctarum Ecclesiarum the Head of all Holy Churches Here is an other bishopp of Rome beside Sainte Peter so called Therefore you muste Subscribe Seuenthly lerned Leo confesseth Vniuersalis Ecclesiae curam ad Petri sedem confluere vt nihil vsquaÌ„ a Capite suo dissidâ—at That the Charge of the Vniuersall Churche hathe recourse to the See of Peter that nothinge maye at any time vary from their Head S. Gregory in like maner calleth the 〈…〉 off Rome Caput omniâ—â— Ecclesiarum The 〈◊〉 of all Churches Farder as it is alleaged in the second editioÌ„ of D. Hardinges Answer to M. Iewelles Challenge Prosper calleth the See of Peter Pastoralis honoris Caput The Head off Pastorall Dignities as much to say of all Pastours and Shepeheardes in Christes Churche Athanasius also in his epistle to Marcus the Pope whiche Epistle M. Iewell hath in vaine impugned calleth the See of Rome Mater Caput omnium Ecclesiarum The Mother and Head of all Churches If Head of all Churches and Head off the Vniuersall Churche be diuerse then it is bicause the one worde is mere english the other is a Latin made English Other difference in good sence I trowe will not be founde To these therefore so Clere and so Many all within the Compasse of your 600. yeares if you thinke your Challenge good and wise Yelde and Subscribe These later allegations of D. Hardinges second edition M. Iewell in his Replie hathe vtterly dissembled To the place of Victor thus he Replieth Iewell Touching Victor that wrote the Storie of the Vandales he is neither Scripture nor Councell nor doctour nor writeth the Order or Practise of the Primitiue Churche This later sentence is a Manifest and Iewde Vntruthe auoutched for a shifte to auoide an Inconuenience An Inconuenience I saye of Subscribing For if the Storie of Victor were of matters passed in the Primitiue Churche then the Example alleaged out of him Calling the Church of Rome Head of all Churches shoulde be an Example of the primitiue Churche and then M. Iewell should be forced to Subscribe To auoide this Inconuenience M. Iewell thought good flatly to denie his Storie as not writing the Practise of the Primitiue Churche But you maye not so Abuse vs M. Iewell You requiring in your Challenge Any one example of the primitiue Churche do after expounde and limit the Time of the primitiue Churche by the terme of .600 yeres after Christ admitting all Examples within that time Now Victor writeth a Storie contayninge the practise of that Time He writeth the persecution of the Vandales Arrian heretikes in Afrike which befell immediatly after the Deathe of S. Augustin as in his life written by Possidonius it is easye to See For he yet liuinge and lyinge in his death bedde the Wandales beseiged his Citie Hippo. But S. Augustin dyed not longe after the yere of our Lorde 400. Therefore Victor wrote a Storie of matters passed more then a hundred yeres within M. Iewelles 600. whiche he limiteth for the Primitiue Churche Therefore this Example is of that Time M. Iewell vnrrulye denieth it bicause he will not truly and honestly Subscribe vnto it Iewell Nor is it well knowen either of what credit he was or when he liued Stapleton He is alleaged of all lerned writers occasion seruing Only M. Iewell doubteth of his Credit And why Bicause he maketh against him As for that the time he liued is not well knowen no more is the time of many other Lerned writers who yet be of right good Authoryte Iewell Nor doth he call the bisshop of Rome the Head of the Vniuersall Churche Onely he saieth â—54 Rome is the Chiefe or Head Churche of all otheâ—s which thinge of our parte is not denied M. Iewell to extenuat the sayieng of that godly Archebishop of Carthage Eugenius reported by Victor the Ecclesiasticall writer hath altered and falsified the wordes For Eugenius that Catholike Prelat conueÌ„ted before Obadus a Captaine of Humerichus