be made thither it shall appeare by his wordes which are these writen to Pope Innocentius Oportet ad vâ—stâ—um referri Apostolatum pericula quaeque scandal a emeâ—gentia in regno dei ea praesertim quae de fide coÌ„tingunt Dignum namque arbitror ibi potissimum resâ—râ—iri Damna fidei vbi non possit fides sentire defectuÌ„ Haec quippe huius praerogatiua Sedis Al dangers and offenses rising in the kingdome of God must be referred to your Apostleship those especially which concerne the Faithe For there doe I thinke it meete that the decaie of faithe be amended where the faithe it selfe can not faile For that is the prerogatiue of this See Nowe if matters of faithe must all be brought to the Iudgement of the Pope by S. Bernardes minde thinke you that Appeales to that See be thought by him vnlawfull Againe the wordes whiche M. Iewell alleageth Repertum ad remedium reperitur ad mortem That whiche was found for a remedie is founde turned to deathe doe they not declare the right of Appeales but blame the Abuse thereof No we vpon this Abuse M. Iewel concludeth thus Iewell This is that worthy grounde whereupon M. Harding hath layed the first foundation of his Supremacie Vntruthe For his first foundation was vpon holy Scripture interpreted by the holy Fathers namely S. Gregory to whose place you haue not answered M. Iewell as I haue before proued Now forthe with your Vntrue Conclusion Iewell A confusion a deathe a poyson a terrour a dismembring of the Churches pâ—actisâ—d against Lawe against right against manner and against good order misliked by the holy Fathers disallowed by godly Councelles and vtterly abrogated by sundrie worthy and noble princes This is M. Hardinges principal foundation of his Primacie Here is a heape of Great Mighty Maine Huge wordes to Amase the Reader But in dede a Fardle of Open Clere and Manifest Vntruthes to Deceiue the Reader For the Confusion the Death the Poyson the Terrour the Dismembring of the Churches that S. Bernarde speaketh of is all of the Abuses in Appeales not off the Lawfull and dewe Appeales Againe Appeales were not practised Against lawe Against right Against manner and against good order as M. Iewell saieth but Beside Lawe and right Beside all manner and good order as S. Bernarde saieth Nowe as M. Iewelles Philosophie can teach him that many thinges are done Beside Nature which yet are not Against Nature as the Course off the Planetes from the East to the West the Bringing forthe of Monsters and such like thinges so Daily Experience teacheth vs that many thinges are done Beside the lawe which yet are not Agâ—inst the lawes as when good lawes are ill abused Last of all it hath bene proued that Appeales absolutely and generally haue not bene misliked by holy Fathers vnlesse Arrians be holy Fathers neither dissallowed by general Councelles but rather approued and commaunded by the same and lest of all abrogated and abolished by any Princes that M. Iewel hath yet named Thus vpon a number of Vntrue Premisses no maruall if he inferre a number of Vntrue Conclusions Now where he saieth last of al. This is M. Hardinges principall fouÌ„dation of his Primacie I must tell him againe This is a principal Vntruthe twise repeted in one conclusion as hath bene before shewed Thus farre hath M. Iewel ranged aboute Appeales and we for Iustifying of the general Vntruth noted hereupoÌ„ haue folowed the Course and founde oute the Foxe Verely a deceiteful and wily Foxe ful of lies and Vntruthes Now he cometh to the Allegations off D. Hardinge for Appeales And here lettinge slippe the Appeales of Theodoretus to Leo the Pope and of Athanasius to Pope Iulius noting thereupon none Vntruthe where no Colour of Vntruthe could be pretended he teaseth the Appeale of Chrysostom to Innocentius bicause he founde a hole in the euidâ—nce as he thought But first let vs see the wordes of D. Harding Harding In the cause and defence of Iohn Chrysostome these bishops came from Constantinople to Innocentius the Pope Pansophus bishop of Pisidia Pappus of Syria Demetrius of the seconde Galatia and Eugonius of Phrygia These were suters of Chrysostome He him selfe treated his matter with Innocentius by writing In his Epistle amonge other thinges he writeth thus Least this outragious confusion runne ouerall and beare rule euery vvhere vvrite I pray you and determine by your Authorite suche vvicked actes done in our absence and vvhen vve vvithdrevve not oure selues from iudgement to be of no force as by their ovvne nature truly they be voide and vtterly none Furthermore vvho haue committed these euills 107 put you them vnder the censure of the Churche And as for vs sithe that vve are innocent neither conuicte neither founde in any defaulte nor proued guilty of any crime geue commaundemeÌ„t that vve be restored to our Churches againe that vve may enioie the accustomed charite and peace vvith our brethern Innocentius after that he vnderstode the whole matter pronounced and decreed the iudgment of Theophilus that was against Chrysostome to be voide and of no force This whole tragedie is at large sett forthe by Palladius bishop of Helenopolis In vita Ioannis Chrysostomi who liued at that time Iewell The .107 Vntruthe S. Chrysostomes wordes Vntruly reported Stapleton The lewdenesse of M. Iewell is such gentle Reader in this Vntruthe that no wordes can sufficiently expresse it This to be so thy selfe shalt Iudge if thou but marke the text of D. Harding aboue alleaged and the demeanour of M. Iewell in his text touching this Vntruthe which after his generall discourse against Appeales before answered and discussed foloweth in this wise Iewell But it is most certaine and out of all question that Chrysostome Appealed to Innocentius For M. Harding hath here alleaged 380. his owne wordes Marke gentle Reader how M. Iewel euen at the beginning deceiueth thee For vnderstande that D. Harding alleageth not Chrysostomes owne wordes out of Chrysostomes owne workes but out off Palladius bishop of Helenopolis in vita Ioannis Chrisostomi writing the life of Chrysostom and reporting in his life the wordes which D. Harding alleaged And thinke not that this is a shift to auoide an incoÌ„uenience or that M. Iewel knewe not so much For D. Harding hauing alleaged the wordes of Chrysostome and the whole maner of his Appeale to Rome he nameth expressely his Author from whence he toke it in these wordes This whole tragedie is at large sett forthe by Palladius bishop of Helenopolis In vita Ioannis Chrysostomi who liued at that time In these wordes as I saied D. Harding expressed his Author to be Palladius in the life of Chrysostom not the Epistle of Chrysostom him selfe commonly extant in his workes This being so expressed of D. Harding what cause had M. Iewell to note an Vntruthe in the Margin and to declaime so against him in his text noting it also there again in the Margin M. Harding falsifieth and vntruly
Hypocrysy is there then to Charge Vntruthes 〈◊〉 Vntruly and to impugne the Truthe vvith the coulour of Truthe Maye you not vvorthely be thought to be one of them vvhom the Prophet describeth saying Posuimus mendacium spem nostram mâ—ndacio prâ—tecti sumus VVe haue put our Confidence in Lying and Lies haue bene oure Sauegarde â–ª Are you not truly like to those false prophets of the Ievves vvho as the prophet saieth Docueâ—â—â—â— lingâ—am suam loqui mendacium vt inique agerint laborauâ—â— aâ—t Framed their tounges to Vtter Lies and toke great paynes to Deale Falsely For so Manifolde and so Thicke are your Vntruthes that it maye seme you haue Laboured your selfe to Vtter them Yea maye vve not then thinke that S. Peter as it vvere pointed to you M. Ievvel vvhen he saied As there were false prophets amonge the people of Israël so there shall be lying Masters amonge you which shall bringe in wicked and damnable sectes Verely M. Ievvell vve maie saye al this and much more most truly of you and that therefore your excessiue lying and Vntrue dealing being so euident neither your doctrine is to be tolerated neither your Person euer more to be credited For vvhat kinde is there of Authors that you haue not Corrupted Misalleaged False Translated and by one meanes or other Abused VVhat Faulte in vvriting is there that you haue not in this your Replie committed I speake not off your VVhole Replie but of that Parte only vvhich I at this present haue taken in hande to examine that is the Effect and Principall Pointes of your foure first Articles As touching your Authors and Allegatyons vvhich you haue so Ambitiously Multiplyed through out your booke and vvhereby the simple are much abused beholding therein a CouÌ„tenaunce of Lerning but not able to descrie the Couered Falshood you haue Falsifyed and Misalleaged the Doctours and holy Fathers of Christes Church the Decrees of Councelles the lavves of Emperours the Ecclesiasticall Histories the Schoolemen and other good VVriters a numbre You haue falsifyed and mangled the very Text of holy Scripture namely of S. Paule ☞ * in one Chapter ix times as the Reader maye see in the thirde Article fol. 107. and in certaine leaues folovving You haue Altered the Text of D. Harding not vvhen you alleage his vvhole text alonge in the diuisions as you cal them for that you savve vvell vvere to much open a legerdemaine but in the Text of your Ovvne Replie vvhen you Repete his vvordes pecemele to coÌ„fute them For there lo sometime you adde a vvorde and then dispute against your ovvne Addition as Art 3. fol. 62. b. 63. a at other times you quite Alter his vvordes and meaning and so you Replie against that vvhiche he neuer saied This levvdenesse you haue committed in many and sondry places of this parte of your Replie especially in the .3 Article Namely fol. 117. fiue times in one place Other particularites of this your dealing are noted to the Reader in the Table of this booke But brefely to geue you a vevve thereof beholde M. Ievvell vvhat Authors and of hovve diuerse sortes you haue in so thicke Allegatyons Missealleaged and Abused I note you vvithall the leafe and page of this Booke vvhere you shall finde them eche one so declared and proued to the eye The holy Fathers by you thus vsed or rather misuded are S. Ciprian Articulo 3. fo 70. b. Art 4. fo 76. a. 127. a. b S. Basill Art 4. fol. 122. b S. Ambrose Art 3. fol. 95. a S. Hierom. Art 3. fol. 84. S. Chrysostom Art 1. fol. 39. Art 3. fol. 90. Art 4. fo 83. a S. Augustin Art 3. fol. 70. a. Art 4. fol. 57. a. Athanasius Art 4. fol. 27. Leo. Art 4. fol. 152. b. 163. b. 176. a. S. Gregory Art 4. fol. 3. a. fol. 141. a. S. Bernarde Art 4. fol. 80. b. The Historiographers with whom also you haue so dealed â— are Ruffinus Art 4. fol. 121. a Socrates Art 4. fol. 28. a Sozomenus Art 4. fol. 131. a. 153. b Theodoretus Art 3. fol. 124. b. Art 4. fol. 139. a. 160. b Cassiodorus Art 4. fol. 159. a Beda Art 3. fol. 133. a Galfridus Monemuth Art 3. fol. 130. b Other good Authors bothe olde and newe whom you haue in like maner and with the like Sincerite alleaged are Clemens Alexandrinus Art 3. fol. 90. a Liberatus Art 4. fol. 142. a. 155. a. Sulpitius Art 3. fol. 100. a Gelasius Art 4. fol. 175. a Gennadius Art 4. fol. 120. b Innocentius 3. Art 3. fol. 97. 98. a Eckius Art 3. fol. 87. a VVhat Councells you haue in like maner falsified and Misalleaged it maye be sene Art 1. fol. 28. b. 37. a. Art 4. fol. 37. a. 40. b. 71. b. 74. b. In alleaging your Ciuill Lavves and decrees of the Canon lavve hovve you haue partly to a vvronge vnderstanding dravven them either of your ovvne ignorance or of lavvyers misse information partly quite mangled them and falsified them you maye beholde M. Ievvell touching the first our Ansvver to your Replie coÌ„cerning Iustinians Constitution Art 3. fol· 77. seq and touching Appeales Art 4. fol. 103. 104. concerning the later point the lavves of IustiniaÌ„ Art 4. fo 51. a. 52. b. 53. b. of Honorious fo 79. a. b. and the decrees Artic. 4. fol. 115. and. 176. b. The Schoolemen likevvise Durandus Art 3. fo 87. b. Thomas Aquinas fol. 88. b. and Lyra. fo 103. b. you haue Alleaged for your purpose but falsely and Corruptely By such falshood and Sleighte you haue Multiplied your AllegatioÌ„s and furnished your booke vvith Quotations not caring hovve or vvhat you brought so that the Margyn vvere stuffed These Quotatyons you vsed as a Call for birdes VVith them you Tolled and Bayted your Reader VVho taketh in gladly the Bayte of Authorite but seeth not the Hooke of Falshood and Vntruthe vvherevvith you Choke him For this purpose you haue a knacke to macke sundry Allegations vvhich are but one As in the fourthe Article fol. 6. a. you doe most Ambitiously Also Artic. 1. fol. 27. and Art 3. fol. 105. b. By such shevve of lerning you thought to vvinne credit And vnder the Visarde of the Fathers and CouÌ„cels of Histories and Lavves of Authors bothe olde and nevve you thought to plaie the part of a Lerned VVriter and of a true Teacher But the visarde being novv plucked of your Vntrue Alleagatyons discouered your Bonovved Fethers pilled avvaye you vvil remaine not only for opinion of good lerning as pilde as AEsops davve but also for farder Credit off your VVorde you vvill stande I feare for yanckeroute Verely if Truthe maye preuaile as she euer hath and vvill preuaile you for your Vntruthes except you redresse them are no more to be acompted for a Teacher of Truthe but to be taken for as S. Peter termeth suche a Lying Master Of your other yehauyour and Dealing M. Ievvel
hath noted for Vntruthes bothe the principall Matters treated and proued in the Articles and also the Conclusions thereof as not yet proued I sawe therefore that in Iustifying these Vntruthes it was necessary to enter the Replie to labour the principall Matters and to proue that all thinges were wel proued This is in effect to answer the whole For other small matters neither so waighty as the Replyer woulde cauille at them neither so weake as he coulde finde any Coulour of Vntruthe to sett vpon them might well for breuities sake in a full and perfect Reioyndre be omitted This therfore I haue done and by this the Replyer maye thinke him selfe sufficiently answered in this former halfe of his Replie Howe in what Order and maner and howe farre I haue this done it shall nowe appeare I do first laye forthe the wordes of D. Harding printed in a seueral letter vpon and aboute the which the Replier hath noted the Vntruthe Then foloweth iÌ„mediatly the Vntruthe and the nuÌ„ber thereof noted by the Replyer worde for worde as it standeth in the Margin of his Replie vpon the text of D.H. After in an other distinct letter foloweth the Iustifying and discharging of the Vntruthe whereby the Replyer is Recharged the Vntruthe vpoÌ„ him Returned and he proued a Slaunderer VVhen occasion serueth as when some principall Matter contayning doctrine and concerning the state of the QuestioÌ„ occurreth whereby the Reader maye be edifyed the whole text of the Replie coÌ„cerning that matter is inserted and to euery parcel thereof Answer is made In the first Article I haue done this only in two places coÌ„tayning the very substaunce of the Article as I shal anon declare All the other Vntruthes I Iustifie shortly without entring to the text of the Replyer Thus I haue there done bicause D.H. hath him selfe made a full and perfit Reioyndre to this first Article In the Seconde Article as the Vntruthes there noted require very seldom such labour but may shortly be Iustified so haue I not often entred the text of the Replie but only aboute the Principall matters of the Article whereof I shall speake anon In the thirde and Fourthe Articles especially in the Fourthe I haue not lefte any whit of M. Iewelles Replie were it neuer so longe and tedyous vnanswered in such places as Vntruthes were noted VVhat principall Matters I haue after this sorte in these foure Articles treated and discussed it remayneth nowe to declare In the first Article the Vntruthe noted against the dayly externall Sacrifice of Christes Churche I haue persecuted at large and touched M. Iewelles Replie therein This I haue done at large and abundatly bicause the grounde of this Article which is of priuat Masse standeth hereupon For a daily externall Sacrifice on the priestes parte being necessary and yet the people not bounde by any lawe or precept daily to communicat it remayneth most necessary that in Case none will Receiue the priest maye and ought to Receiue alone seing without Receiuing the Sacrifice maye not be celebrated And thus priuat Masse which is the sole Receiuing of the priest is founde not only lawfull but necessary In the last Vntruthe in like maner touching the place of Chrysostom M. Iewelles whole Replie is answered priuat Masse is expressely proued out of Crysostom and the Replyer forced by all reason to Subscribe In the seconde Article concerning the very questyon of the Challenge the Replyer altereth it and enlargeth it and entreth a newe Action confessing secretly that in the former he is Guilty The groundes of the Question as that Christ is wholy receiued vnder eche kinde and that the Commaundement of Christ. Drinke ye all of this partayneth not to the laye people but to pristes only for these being graunted there is neither Inconuenience neither the breache of any CoÌ„maundement committed in receiuing vnder One kinde are bothe treated and proued in two seueral Vntruthes of that Article and the Replyers text in the later point answered In the thirde Article it is proued against Vntruthes noted to the contrary bothe that we at the first Receiuing of the Faithe in our Nation and that the East and VVest Church within the first 600. yeres had their Churche Seruice in the Greke and Latin tounges which the Common people vnderstode not VVhereby at the beginning the Replyer is forced by all reason to Subscribe VVhat other speciall Matters in this Article are treated and howe farre I haue entred the Replyers text bicause at the ende of the same Article I haue allready particularly declared I thinke it not nedefull here to repete In the Fourthe Article these principall matters are more especially treated and discussed by occasion of the Vntruthes noted First howe Iohn of Constantinople vsurped the Title of vniuersall Bishop in what sence he vsurped it and howe the holy Pope Gregory abhorred it Next that the same Lerned Father S. Gregory not withstanding he so abhorred the Name Practised yet him selfe a Supremacy vniuersall ouer all partes of the Church bothe of the East and of the VVest The greate CoÌ„trouersy touching a anon of the Nicene CouÌ„cell for the Popes primacy forged as the Replyer saieth by Pope Zosinius is againe a freshe debated and the loÌ„ge lying text of the Replyer in that behalfe thouroughly answered Zosimus clered and the Popes primacy coÌ„firmed Iustinians CoÌ„stitutions and decrees coÌ„fessing the Popes primacy are defended from the lewde and fonde expositions of the Replyer and his whole text thereupon perfectly examined By occasion of the 104. Vntruthe noted by the Replyer it is proued by holy Scripture and confirmed by the Fathers that Peter was left by Christ as the Foundation of his whole Churche and therefore as the principall Gouuerner and Vniuersall Vicair theâ—eof The next Vntruthe forced me to discouer a great number of textes of holy Scripture racked wrested and corrupted partly in generall by all protestants partly by the Replyer him selfe in this Fourthe Article VVherein many other pointes touching the Popes primacy the matter of this Article by the waie are opened The .106 and 107. Vntruthes occasioned me to enter to the Replyers text touching Appeales to Rome There it is proued against all the Argumentes and ObiectioÌ„s of the Replyer that Appeales to Rome were decreed by the holy Councels practised by the holy and lerned Fathers namely of Athanasius and S. Chrysostom two of the greatest patriarches after the B. of Rome and two of the most lerned Fathers of the greke Churche Last of all that such Appeales doe necessarely importe a Soueraine Authorite of the Pope ouer the whole Churche Item that no Appeales can be remoued from the Pope or made to the Emperour in causes ecclesiasticall as the Replyer laboureth in vaine to proue It is proued also at large in this Article by occasion of Vntruthes noted to the Contrary that the Pope erreth not in faithe that he hathe allwaies bene ouer the bishops of
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
The Mysticall Breade is made vnto vs by a certaine and knowen Consecration Such Consecration the CoÌ„munion bokes haue not And though in the Masse booke no mention thereof be made yet the order thereof being so many hundred yeres before taken such speciall mention is not nowe nedefull or required But the Communion bookes containing a new order of the Ministration if therin they had vsed any CoÌ„secration at al that being one principal parte of Christes Institution they ought to haue expressed the same Howbeit certaine it is not only by that they make no mention thereof but also by that they geue the remnant of their bread to the dogges that they vse no Consecration at all but accompte it as very coÌ„mon bread Likewise the wine that is left either the Minister drinketh it with his common meate or if very litle remaineth it is cast in the flowre as Poynet a late preteÌ„ded bishop of Winchester did in an open Communion ministred in the Cathedrall Church of Winchester By these their doinges saie and pretende what they lift in wordes all the worlde seeth and knoweth they vse no ConsecratioÌ„ at al. For good and euident proof thereof I â—eferre the studious Reader to the treatise of our lordes Supper lately sette forthe by D. Sanders In the seconde booke the xiiij Chapter it is proued that the figuratiue doctrine of M. Iewell and his felowes can not stande with a Sacrament which hath Consecration Harding The number of communicants together in one place is no parte of Christes institution Iewell The 15. Vntruthe For S. Basill thinketh the number is parte of Christes institution Exercitationis ad pâ—etatem Sermone 4. StapletoÌ„ Would God M. Iewell as to proue the Institution of Christ you alleage onely the iudgement of S. Basill so you would stande to his onely iudgement or to the iudgement of the lerned Fathers in other matters But S. Basill saieth no such thinge This he saieth in the place by you alleaged Spiritualis lex non pauciores quam duodecim esse vult mysticum pastha comedentes The spirituall lawe admitteth no lesse then twelue to eate the mysticall passeouer Now M. Iewell is this the Institution of Christ or is it not If it be why then do you in your Communion bookes take an expresse order that three may make a sufficient Communion Why breake you the Institution of Christ in the very springe of your ghospel If it be not the Institution of Christ nor S. Basill meant no such thinge why speake you so Vntruly why saie you S. Basill thinketh the number is parte of Christes Institution For other wordes tending to any such purpose in al that Sermon he hath none But S. Basill his meaning is this He willeth that such as take vpon them the contemplatiue life should liue in some number together and not vnder ten or twelue in a company that their life and behauiour might be voide of all sinister suspicion For that purpose he bringeth the exaÌ„ple of the twelue at Christes maunde where that most holy mysteries were wrought But as touching the matter it selfe whether a number of communicants be parte of Christes Institution Brefely thus I saie Christ gaue it to a number Christ gaue it after meate Christ gaue it at night time You with vs do confesse the two later pointes to be no Partes of Christes Institution You geue it neither after meate neither at night time but in the fore noone and before all other meates Why so Forsothe bicause bothe you and we beleue as S. Augustin did quòd si hoc monuisset Christus eum morem nemo variasset that if Christ had commaunded that no man would haue chaunged that maner Wherein S. Augustin and we bothe haue left the fact of Christ and folowed the tradition of the Church beleuing vpon the custome of the Church that the same fact of Christ was no CoÌ„mauÌ„dment Right so M. Iewel bicause the Church of Christ so many hundred yeares hath celebrated this holy Sacrament without a number of communicaÌ„ts we beleue verely that Christ neuer commaunded a number in this celebration and we beleue that if he had so commaunded eum morem nemo variasset no man would haue chaunged that maner or order This is our belefe M. Iewell grounded vpon the Doctrine of the Church which we are assured by holy Scriptures as I haue otherwheres at large proued can not erre in the faith but must for euer not only v. or vj. C. yeares as it shal please you to appoint continew in sounde and vpright doctrine Your opinion to the coÌ„trary procedeth by schismaticall departing from the Church Harding The maner number and other rites of receiuing is not fixed nor determined by the InstitutioÌ„ of Christ but ordred by the Churches disposition Iewell The 16. Vntruthe Christ appointed a number although no certain fixed numbre StapletoÌ„ If it be truly saied Christ appointed no certain fixed numbre why note you it for an Vntruthe The number is not fixed by the Institution of Christ What difference is there in those two sayinges Or is the one true bicause M. Iewell saieth it and the other Vntrue bicause D. Harding saieth it But how proue you M. Iewel that Christ appointed a number and yet no certain number Bicause Christ saied Take ye eate ye drinke ye all diuide ye amonge your selues doe ye this in my remembraunce All this was saied to a certain numbre as to twelue By these textes therefore if these textes be a Commaundement you must haue no lesse then twelue at a Communion Now three by the Communion booke are sufficient But as ye vrge al these textes so we may vrge you with vespere facto Caenantibus eis discumbebat cum duodecim At euening time as they supped he sate downe with the twelue and so forth we may vrge you I saye with these and saye You breake Christes institution You do it not at euening time You do it not after supper You sitt not but knele at it You haue sometime lesse sometime more then twelue to communicat and those not all waies priests as the Apostles were What answer you to this Is not all this the Scripture Is not all this writen of the Euangelistes Is not all this reported in the ghospell euen in the very same place where the rest of Christes InstitutioÌ„ touching this blessed Sacrament is writen Why then are not these partes also of Christes InstitutioÌ„ or why omitt you them as no partes thereof Why is not the fact of Christ as well a Commaundement as his wordes Diuide ye c What can you saye here but that the Practise of Christes Church hath declared that al these of time and place be no substantiall Partes of Christes Institution but Circumstances accidentall and casull Cerimonies Euen so we answer you that the Church also hath declared vs by the Practise of many hundred yeares the number to be no part of Christes Institution We
answer I saie that as no certain numbre as you confesse is appointed by Christ so no number at all is by him necessarely prescribed Bothe these pointes we lerne of the Church expounding to vs the Scripture when it is a Commaundement and when it is not The one of these you haue also lerned of the Church the other you lerne of your selues and of your late vpstert masters of Germany and Geneua against the church I saie the church of these last ix C. yeres by your owne confession which is the true Church of Christ no lesse then the first vj. C. yeares as I haue proued vnto you out of holy Scripture otherwere Harding Christes example importeth necessite off receiuing onely the other rites as number place time c. be of congruence and order Iewell The 17. Vntruthe For number is not only of Congruence but also of Institution Stapletō Though this Vntruthe serueth but to make vp the score as being the same with the last Vntruthe noted before yet bicause M. Iewell standeth so gladly on this grounde we will trie farder what sure holdefast he hath to staie him self thereon I aske of M. Iewell why is the number more a parte of Christes Institution then a certain number then time and place He saieth Christ hath by speciall wordes appoynted a number to receiue when he saied diuide ye amonge your selues take ye eate ye breake ye do ye this c All this sayeth he importeth a nūber of necessite I answer First all this was saied to the Apostles as to priestes For none but Priestes can do that which Christ did none but Priestes can minister the holy Sacrament as Christ then did Againe a number receiueth daily thourough out the whole Church of Christ a number eateth breaketh and dothe that which Christ did And so the commaundement of a number is fulfilled Last of al this is in dede the example of Christ that in his blessed Supper a number did communicat But this is no commaundement of Christ that for euer a number should in like maner cōmunicat together He saied Hoc facite doe ye this bicause they were then made priestes that should so do he saied not Sic facite do ye after this sorte as ye see I haue done For thē not only the number but also the time and the maner in all pointes ought precisely and inuiolably to haue ben obserued Well saieth M. Iewell it was a commaundement and that appeareth well for that the Apostles and holy Fathers of the primitiue Church practised it so Well saie we it was no commaundement and that appeareth well for that the Apostles successours and holy Fathers of many a more hundred yeares did practise it otherwise I meane the bishops and priestes of the church of Christ these ix C. yeares What ende now shall there be of this controuersie You appeale to the first 600. yeares for example of a number I appeale to the later ix C. yeares for the contrary You saie the first 600. yeares kept the true Institution of Christ. And I saye the later ix C. yeares kept the same also No saie you these later times haue broken the Institution off Christ. For thus you saye in the text pagina 22. 23. Iewell Christ sayed not do this in Hierusalem or in this parler or after supper or at this table or being so many together or standing or sitting But he saied thus Do ye this that is take ye bread blesse it breake it geue it in my remembrance This is not a Ceremonial accident but the very ende purpose and substance of Christes Institution How thē Must a nūber take it blesse it breake it and geue it in one place at ones Thē you must haue not onely a numbre to receiue at ones but also a nūber to Minister the cōmuniō at ones For as to Take it pertaineth to a number of Communicants so to Blesse it to Breake it to Geue it pertaineth to a nūber of Ministers and Priestes not to all that communicat But to the matter brefely I saie The approuing of the breache of Christes Institution is a damnable errour No damnable errour coulde haue ben allowed in the vniuersall churche these ix C. yeares Ergo the breache of Christes Institution could not possibly be approued these ix C yeares in the vniuersall church of Christ. The minor or seconde proposition is proued abundantly out of the psalmes the prophets and the ghospell otherwhere The maior you can not denie So the conclusion is vnuincible What then Forsothe then it remaineth that neither the first 600. yeares in the communion of a nūber neither the later ix C. yeares in the Sole Receiuing off the priest which you cal Priuat Masse did breake Christes Institution Bicause the churche can not vniuersally erre at all much lesse for anye continuance of time This being so it remaineth clere that the number of communicants is no parte of Christes Institution nor commaundement of Christ. Harding In whiche thinges the Church hathe taken ordre willing and charging that all shall communicat that be worthy and disposed Iewell The 18. vntruthe The Church of Rome hath taken no such ordre Stapleton The daily and continuall Practise of the church of Rome repelling none that are worthy and disposed declareth suche Order to haue ben taken Yea the churche hath taken expresse order that ones in the yere at the lest all faithefull persons shall communicat Againe the embarring of this holy sacrament from excommunicated persons from notorious offenders and open penitents declareth that to other not so excommunicated not such notorious offenders not yet continuing in their enioyned penaunce this holy sacrament is not embarred but is free and open to be receyued of such as desire it Touching the first if any well disposed person were euer repelled from the blessed sacrament let M. Iewell proue it and then shall he proue his Vntruthe Touching the later al Canōs and Decrees yea euen the Practise of the Protestants thē selues in their pretensed religiō doth witnesse it True it is therefore that seing none Worthy are repelled and only the Vnworthy by decree is repelled that for the admitting alwaies of the worthy the Churche hath taken order Harding It is not called communion bicause many or as M. Iewell teacheth the whole Congregation communicateth together in one place but bicause of the effect of the Sacrament c. Iewell The .19 Vntrueth For of communicating together it was called Communio Stapleton Yea forsothe but not of communicating together in one place These wordes in One place you leaue out to make an Vntruthe where none is For as we all confesse the worde Communion to be vsed of the Fathers for the communicating together either of eche of vs with and amonge our selues or off vs all with God by the knot of this most heauenly Sacrament So that this cōmunicating together ought of Necessite to be of the Whole
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
Augustine and Bede S. Chrysostom and Theophilact saye the contrary Who is better to be credited M. Iewell or these auncient Fathers Truly he offreth him selfe to yelde vnto them Iewell Secondely that albeit some Writers seme to call it the Sacrament yet none of them saieth it was Ministred in one kinde as M. Hardinge by his 105 sclender Gheasses would seme to gather Not some writers but some auncient Fathers not seme to call it but in expresse wordes do call it the Sacrament as you haue heard And though none of them saie it was ministred in one kinde yet bothe they and the Scripture making no mention at all of mo kindes then one do geue vs to vnderstande that vnder one kinde only it was Ministred And that by the rule off Master Iewell him selfe who sayeth Argumentum ab authoritate negatiue is thought to be good when so euer proofe is taken off Gods worde And is vsed not only by vs but also by Sainte Paule and by manye Catholike Fathers Therefore it is no sclender Gheasse but a good Proofe out off Gods Worde Saint Luke in that place mentioned but One Kinde Ergo Christe Ministred at the tyme vnder one kinde Yet here to this Argument M. Iewell saieth This Argument maye be good in Master Hardinges Dyuinite but it is off Small force in goodlogike And thus when it maketh for M. Iewell it shall be a good Argument and such as bothe S. Paule and the holy Fathers haue vsed But when it maketh againste him then it is of small force c. Iewell Thirdly although he were able to proue that Christ Ministred so at that time and in that place yet were all this 106 nothinge to proue his purpose For we ioyne issue of the people He 107 answereth of the Priestes Those two disciples in Emaus were of the .72 disciples not of the Apostles And therefore at that tyme they were no Priestes Againe iff Priestes maye receiue vnder one kinde muche more the people For the order of Priesthood is the more excellent I speake of the Churche He speaketh of an Inne In the tenour of your challenge you speake of no Churche You haue so altered the question sence Bicause you see you are ouerthrowen in your assertion Againe the example of Christe me thinketh M. Iewell should preuaile with you whether it were in Inne or Church Vnlesse by the like reason you will except against the example of Christe in his last Supper For that was also done in an Inne Master Iewell and not in a Church Iewell And to conclude by this example it 109 appeareth that Christ him selfe receiued in one kinde Whiche one thinge ouerthroweth all that M. Harding hath built Howe proue you M. Iewell that Christ Receiued with the disciples at Emaus vnder One kinde It appeareth not in Scripture that with those disciples he receiued him selfe at all either vnder one kinde or vnder bothe Againe if he did wil you teache Christ his duty Though Christ commaunded all priestes to receiue vnder bothe kindes when they ministred to others yet you will not I trow be so malapert as to force Christe thereunto Christ is God blessed for euer M. Iewel You are a Base Creature M. Iewell goeth forthe and bicause S. Augustine him selfe in an other place Bede and S. Gregory do saye that those two disciples vsed a kind of Hospitalyte in Emaus strayning Christ whom they toke for a straunger to come into the Inne and refresh himself with theÌ„ bicause I saye these Doctours saie so he inferreth that it was not the Sacrament which Christ brake and gaue vnto them His reason is this The Disciples in Emaus vsed Hospitalite to Christ in an Inne Ergo Christ did not geue them at that time the Sacrament This fonde argument wil appeare by a like Christ and the Apostles did eate the Iewes passeouer in an Inne Ergo he did not celebrat the Sacrament there Now that after al this he alleageth Dionysius the charter moÌ„ke Antonius Iulianus Nicolaus de Lyra and Wildefordus in a contrary sentence to S. Augustine and Beda to Chrysostom and Theophilact if we should do so he would Laugh vs to scorne and turne them of with his CoÌ„mon Prescriptions of 600. yeres and so forth Therefore trouble your selfe no more M. Iewell with heaping vp these writers against the AuncieÌ„t Fathers vnlesse you will beleue and saie as they do in the Substance of oure Faithe Whiche if you doe yow shall not mislike the diuerse Iudgementes of diuerse lerned men agreing yet in One Faythe Howbeit in all suche Diuersite bothe you and we muste allwaies preferre the Auncient Fathers by so Vniuersall and Longe Consent of the Church allowed and Authorised before late writers not so allowed and authorised And thus I leaue to the iudgement of euery indifferent Reader not only how vntruly you haue charged D. Harding but much more how vntruly yow haue quarelled against this clere proofe of Communion vnder one kinde out of holy Scripture it selfe Harding Chrysostom and other Fathers vnderstande that Bread that S. Paule in perill off shipwracke tooke gaue thankes ouer brake and eate to be the Holy Sacrament Iewell The .57 Vntruthe Chrysostom vnderstandeth it of Common meate Stapleton To this you haue ben answered M. Iewell longe before your booke came forth in printe by a Briefe answer of D. Harding to this and other your Slaunderous Vntruthes where with you charged him at Paules Crosse in your Sermon made there the viij of Iuly this last Sommer Yet you haue lett it go forthe stoutely for an Vntruthe dissembling vtterly all that hath bene saied in defence thereof Yea you vaunte furder and you saie in your text Iewell If S. Paule gaue the Sacrament being at that time in the Shippe he gaue it 111 only to infidels that knewe not Christ. No forsothe he gaue it to Luke and his other disciptes as Chrysostom saieth who were no infidels you will your selfe confesse You shall heare anon the wordes of Chrysostom And Chrysostomes exposition euen in the same place is 112 plaine to the contrary For thus he enlargeth S. Paules wordes that he spake to the mariners I pray you take some sustenaunce It is beboufull for you that ye so â—oo That is to say take some meate least perhaps ye die for hunger No man denieth but that the mariners were infidels No man saieth that by Chrysostoms minde Paule gaue them the Sacrament And therefor you haue proued that no man denieth But what conclude you of all this You saie Iewell Now let M. Harding either say these wordes are spoken of the Sacrament or confesse that he hath made 113 Vntrue reporte of his doctour No M. Iewell he will saye neither of these and yet shall his first saying be true For how saie you M. Iewell Hath Chrysostom mentioned this fact of Paule in no place but in his commentaries vpon that place If you
Areopagita withe many other Fathers Here is brought in a whole troupe of doctours in a ranke Augustin Hierom Basile Nazianzenus Dyonisus Areopagita and many other Fathers And who woulde not be afraide to see suche an armie come against him Howbeit gentle Reader be of good â—heare All this is but a Camisado These be but visardes they be no faces They are brought in like Mummers for a shewe and say nothinge That M. Iewell lacked in weight he woulde nedes make vp in tale But doubtelesse if any greater weight had ben in these then in the rest whiche come after he woulde neuer haue forsaken S. Hierom. S Augustin S. Basill and Nazianzenus to alleage Isidorus Aeneas Syluius Innocentius tertius and Iohn Billet or as he hathe allready Thomas of Aquine Nicolaus Lyra Durandus and Eckius Vnlesse the gentlenesse of M. Iewell be suche that he will reserue the best for himselfe and geue to his Reader the worste Nowithstanding this one thinge I will saye for M. Iewell in his behalfe and for the Readers comfort that though here somewhat rigorously he spareth his copie and will not parte he saieth from suche and suche yet afterwarde so kindenesse ouercame him he hathe beside his promis geuen vs two of his Doctours which here he saieth he wil leaue That is S. Hierom and S. Basill But nowe bicause M. Iewell is in haste and will leaue so many good authorites let vs dispatche the rest that he bringeth He saieth Iewell Isidorus describing the Order of the Church in his time writeth thus When they singe they must singe alltogether When they praie they must praie alltogether And when the lesson is readde silence being commaunded they must heare alltogether Iewell StapletoÌ„ First Isidorus speaketh of the Quyer and the clergie not of all the Common people Then he speaketh of the Latine Seruice not of anye Seruice in the Vulgar tounge beside the Latin Last of all if all this were spoken of the people and of the Seruice in a Vulgar tounge beside Greke and Latin yet hathe M. Iewell vtterly missereckened him selfe and so gotten nothing For this Isidorus was without the compasse of the first 600. yeres Euen about that time that Iohn the Almes geuer liued whome M. Iewell reiecteth before for proufe of priuat Masse Lo thou seest good Reader what stuffe M. Iewell hathe chosen to leaue as he saieth S. Augustine S. Hierom S. Basill Nazianzenus Dyonisius Areopagita withe many other like Fathers Let vs goe forthe and see the rest It were very muche for M. Harding to saie All these thinges were done in a lerned tounge and that the Vulgar people in euery CouÌ„tre vnderstoode either the Greke or the Latine Truly that were very much in dede But neither haue your examples ben of euery Countre nor of all the Vulguar people but of three Cities only of Alexandria in Aegypt of Constantinople in Thracia and of Hispali in Spayne And then partly not of the people at all but of the clergie partly of suche people as vnderstode the lerned tounges Greke and Latine in which ij tounges only these mencioned countres had their Seruice Alexandria and Constantinople in Greke Spaine in Latin Therefore as it is no nede to saie that the Vulgar people in euery countre vnderstode either the Greke or the Latin so shall it be enough to saie that all these thinges were done in a lerned tounge and so shall all your authorites sufficiently be answered vntell you proue it otherwise Yet for that nothinge seemeth harde for him to saie let vs see what the olde Fathers will reporte in that behalfe StapletoÌ„ Hitherto it semeth M. Iewell hathe but dallyed and made as though it were but a flourish to the matter Hitherto he hathe proued nothinge Nowe he will saie somewhat Hitherto he hathe talked at randon now he will folowe the game more particularly For hitherto as yowe see he hathe brought nothinge for the Common Seruice in any other tounge beside Greke and Latin within the first 600. yeres Whiche is the matter that he ought to proue yowe knowe Nowe then by Gods grace we shall haue somewhat worthe the bearing awaye Iewell I haue allready shewed by Theodoretus Sozomenus and S. Hierom that the Seruice was in the Syrian tounge Yet more posting and delaying M. Iewell Yowe knowe the pith and grounde of this Article lieth herein And therefore you ransack al the corners of your rusty Rhetorike to beautifie the matter as well as maye be First yowe brought newe Doctours them D. Harding him selfe after him olde Doctours a couple This done you tell vs of your Copie whiche for haste yowe leaue and yet Isidorus muste not be forgotte Then you shuffle in a shifte to saue all that went before if it might be and so you renewe the battaill againe and prouoke your Reader to farder expectation Whiche before you come to perfourme yowe put him in minde of your former feates and stratagemes thus to persuade him before you bringe any thinge But goe to Let vs make the moste of it Where haue you shewed allready in Theodoretus and Sozomenus that the Seruice was in the Syriacall tounge I remembre in this Article before you alleage them bothe together for that purpose These are your wordes in that place Iewell If M. Harding thinke this coniecture to be weake let him vnderstande further that as Theodoretus reporteth the same Ephrem made hymnes and psalmes in the Syrian tounge And that as Sozomenus saieth plainely the same Hymnes and psalmes were songe in the Churches of Sâ—ria M. Iewell woulde faine proue the Churche Seruice by singing of songes and sonnets It seemeth he Vnderstandeth not that in the primitiue Churche there were beside the psalmes of Dauid songe in the Churche out of holye Scripture Vulgares psalmi psalmes or songes made in the Vulgar tounge whiche were made of priuat men of deuotion or of some other occasion as it shall anon appeare and were sometime songe in certain Churches Of suche the Councell of Laodicea hathe a Canon in these wordes Non oportet ab idiotis psalmos compositos Vulgares in ecclesiis dici Psalmes made off priuat men and in the Vulgar tounge shall not be saied in Churches This restrainte was made at that time bicause onely holy Scripture shoulde be read there extept the liues of holye Martyrs whiche in their festes were readen For of the Churche psalmes that all the people did not singe that listed men wemen and boyes as it is nowe in the deformed congregations but only such as were admitted thereunto it appeareth by a Canon of the fourth Councell of Carthage holden in the yeare of our Lorde .436 Where we reade thus Psalmista id est Cantor potest absque scientia Episcopi sola Iussione Praesbyteri officium suscipere cantandi dicente sibi praeâ—sbytero vide vt quod ore cantas corde credas quod corde credis operibus comprobes The Psalmiste or singing man
maye take the office off singinge by the onely commaundement of the Priest withoute putting the bishoppe to knowleadge the Priest sayinge vnto him thus See that whiche thou singest with the mouthe thou beleue it with thy harte And that whiche thou beleuest in thy harte thou perfourme it in thy Workes Thus by Order he was admitted that songe Psalmes in the Churche and thus the Vulgar Psalmes made of Priuate men as they were for a tyme suffred in some Churches so we see by Order off Lawe they were at an other tyme forebidden the Churche This being premised let vs nowe come to those Hymnes and Psalmes whiche Master Iewell saith Ephrem made and whiche he saieth were songe in Churches in the Syrian tonge Whereof he seemeth to frame this argument Ephrem made songes in the Syrian tonge Eâ—go the Seruice was in the Syrian tonge Vnlesse he will haue this to goe for an argument he hathe proued nothing For the Psalmes and Hymnes whiche he speaketh of were no parte of the Churche Seruice but certayne songes contayning Catholyke doctryne whiche that good Deacon made for the people to singe in place of other songes containing Hereticall doctryne which one Harmonius an Heretike had made before and infected the people withall This was Ephrems songe and this to be so Theodoretus in hys Ecclesiasticall History telleth vs euen in that place whiche Master Iewell hathe alleaged These are his Wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas one Harmonius the Sonne of Bardesanes of whose Heresy Epiphanius hath written had lately made certain songes and mingling wicked doctrine with the pleasant Harmony intised the hearers and hunted after their corruptioÌ„ this EphreÌ„ folowing the note and melody of the other made a godly dittye and gaue to the hearers bothe a pleasaunt and a profitable Medicine These songes also do yet to this daye make more royall the festes of the triumphant Martyrs Here we see what Hymnes and Psalmes they are which M. Iewell speaketh off They are by a straunge Metamorphosis turned into songes and sonnets and vsed to displace songes off Heretykes They are neither Hymnes nor Psalmes pertayning to the Churche Seruice whiche were onely taken out of holy Scripture but godly songes made for the peoples instruction against Heresy and wicked doctrine Now that these Syrian songes were songe at Martyrs festes it proueth no more that the Seruice was in the Syrian toungue then Christmas carolles songe in English Frenche and Dutche do proue the Seruice at Christmas to be in English Frenche or Dutche And thus M. Iewelles Syrian songe doth nothing proue his Vulgar Seruice except he minde to reason thus English Carolles were songe at Christmasse Ergo the Seruice was in English Now where M. Iewel addeth that Sozomenus saieth plainely that suche Hymnes and Psalmes he shoulde saie songes and sonnets were songe in the Churches of Syria If the wordes be so plaine he should haue alleaged them or at the lest haue noted in the margin where they were to be founde But no maruaill if he noted not that which he coulde no where finde And yet is this Sozomenus at the least iiij times auoutched in this Article to be a witnesse of the Seruice in the Syrian toungue But remembre your selfe M. Iewell Iewell If Sozomenus beareth witnesse to your Vulgar Seruice why speaketh he not Why cometh he forth so dumbe What Hath he naught to saie in this behalfe Or is his word not worthe the hearing Or is he so olde that he can not speake Or must we nedes beleue M. Iewell without euidence And thus much of Theodoretus and Sozomenus by whome M. Iewell saieth he hathe shewed that the Seruice was in the Syrian toungue Hereunto he addeth S. Hierome To the place of S. Hierom I haue answered before in the 68. Vntruthe He did well to ioyne Theodoretus and S. Hierom together For they speake bothe of Vulgar songes not off the Psalmes songe in Churche Seruice as I haue before declared Nowe I trust M. Iewell will come to the matter directly and bringe vs some clere Example of the Churche Seruice in some Vulgar tounge beside Greke and Latin for the space of the firste .600 yeares He hathe tolde vs what he hath lefte and what he hath saied nowe I trust he will to the Matter Let vs see Iewell Olde Father Origens wordes in my iudgement be verye playne Blessed be that olde Father whiche speaketh so plainely for M. Iewell to saue his poore honesty in this greate distresse For nowe or neuer D. Hardinges Assertion shall be confounded Iewell Writing against one Celsus a wicked heathen he sayeth thus The Grekes name God in the greke toungue and the Latines in the Latine toungue And all seuerall Nations praye vnto God and prayse him in their owne naturall and mother toungue For he that is Lorde off all tounges heareth man praying in all toungues none otherwise then iff it were one voice pronounced by diuers tounges For God that ruleth the whole VVorlde is not as some one man that hathe gotten the Greke or Latin tounge and knoweth none other Stapleton As I can easely yelde in parte that by this olde Fathers Testimony all toungues and Nations do praise and praie to God so if M. Iewell can proue that this same Origen euer saied the Seruice in any tounge then the Greke or in any of all his workes once vsed the name of Seruice in a vulgar tounge I will as gladly yelde to the whole But if Origen neuer spake worde of Seruice in the vulgar tonge howe is he here brought in to proue the Seruice in a vulgar toungue Iewell Howbeit M. Iewell knoweth it is an easy matter to mocke the ignoraunt with the glorious name of olde Fathers Origen saieth that all Nations and al tonges do praie vnto God This thing neither is denied neither in any point toucheth the publike Seruice of the Church We confesse with Origen and S. Augustin to that vna rogatur vt misâ—reatur à cunctis Latinis Barbaris vnius Dei natura the one nature of God is praied vnto for mercy of al people bothe Latines and Barbarous And yet we saye with S. Augustin also Amen Hallelulya quod nec Latino nec Barbaro licet in suam linguam transferre Hebraeo cunctas gentes vocabulo decantare that Amen and Halleluya proper wordes of the Churche Seruice are songe of all Nations in Hebrewe termes which it is not laufull for neither the Latin or Barbarous to translate into theyr owne tounge I thought good to accompany S. Augustin with Origen for the better vnderstanding of his meaning Hereof M. Iewell semeth to reason thus All Nations do praie vnto God in their owne toungue Ergo al Nations haue their Church Seruice in their own tonge And then against S. Augustin thus All Nations do praie vnto God Ergo Amen Halleluya and such other partes off the Churche Seruice must be translated into the
called Mysteria spiritu loqui aedificare seipsum to speake Mysteries in the Spirite to speake to God to aedifie him selfe so nowe he calleth it Spiritu orare to praye in the Spirite Plena sine dubio Consolationis verba al wordes full of Consolation vndoubtedly as Chrysostome saieth and all commending the speaking in toungues though the gifte of Interpretation be muche preferred before it Bicause it edifieth more Whiche edifying of the Congregation was the chefe and onely scope of the Apostle in this Chapter This being so concluded of the Apostle he goeth forthe and sayeth Quid ergo est What then is it Or as you haue hearde Chrysostome before to expounde it What is beste and moste profitable to be done The Apostle answereth And here come in the wordes that Master Iewell alleageth I will praie with my Spirite I will praie with my Minde I will singe with my Spirite I will singe with my Minde These words what they meane you haue hearde before out of Chrysostome Let vs goe forthe with the text of S. Paule as M. Iewell alleageth it Iff thou blisse with thy Spirit howe shall the ignorant sue Amen vnto thy thankes geuing For he knoweth not what thou saiest In the Churche I had leuer c. In these wordes Loe M. Iewell hath wickedly corrupted and mangled S. Paule First where he saieth Iff thou blisse with thy Spirit· For the worde Thy is not in the text of the Apostle but is presumptuosly added to holy Scripture by Master Iewell For it is a matter that skilleth muche and that altereth muche the meaning of the Apostle The Apostle meaneth here Bâ—nedicere Spiritu to blesse in Spirit as he meaned before orare spiritu to praie in Spirit That is as Chrysostome saieth Pâ—regrina lingua gratias agere To blesse or geue thankes in a strange tounge euen as before to praie in Spirit was to vse the gifte of strange tounge in praier For the scope of the Apostle being in this place to debace the gifte of tounges not vtterly but in comparison of the gifte of Interpretation bicause this edifieth the whole congregation the other not as before he vsed the Comparison of the musical instrument whiche vnlesse it be in tune deliteth not the hearer and of a Trumpet whiche vnlesse it be blowen after the certain and accustomed noyse it dothe not instruct the souldyar as the Apostle vseth also herein the comparison of familiar coÌ„munication wherein if I vnderstande not the partye withe whom I speake nor he me bothe I to him and he to me is barbarous straunge and vnprofitable as he vsed also the example of priuat praier done by the gifte of toungues in a straunge language where he that so praieth vnderstandeth not him selfe what he praieth and so his minde is not edified thereby though he praie in the Spirit and vseth well the gifte of God so nowe last of all the Apostle maketh an other example off the Common praier and saieth Iff thou blesse or geue thankes by the gifte of tounges which is to praie openly in a tounge vtterlye straunge and vnknowen howe shall c. This much for the worde Benedicere Spiritu to blesse in Spirit according to the meaning of Chrysostome Nowe if the Apostle had saied as Master Iewell alleageth him If thou blesse in thy Spirit it coulde not haue bene taken for blessing by the gifte of tounges as Chrysostom taketh it For that gifte procedeth not of oure Spirit but of the Spirit of God And it is a kinde of blessing not in our Spirit but in that Spirit which as Chrysostome saieth is Donum concessum linguaâ—que mouens A gifte that is graunted and that moueth the tounge Verely a Miraculous gifte geuen as Chrysostom saieth Olim in the olde time in the very primitiue Churche not geuen then in his time or at any time sence But nowe to an other moste manifest corrupting of this text committed by M. Iewell Iff thou blisse with thy Spirit saieth M. Iewell out of S. Paule how shall the ignorant saie Amen Saint Paule hathe not so but thus Howe shall he that supplieth the roome off the ignorant saye Amen So haue all Copies bothe Greke and Latin that are knowen to be extant Beholde therefore good Reader a moste manifest Corruption of holy Scripture by M. Iewell It is greate skill whether we reade the ignorant or he that supplieth the roome of the ignorant Indoctum saieth Chrysostome promiscuam plebem vocaâ— By the ignorant the Apostle meaneth the Common people But he that supplieth the roome of the ignorant and of the Common people he that as Primasius saieth pro idiota id est pro ignaro respondâ—t Amen answereth Amen for the ignorant he is him selfe no ignorant but lerned He is called Idiota whiche hathe skille onelye of his proper and Mother tounge But whosoeuer hathe lerned the Common lerned tounge beside as the Greke in the Greke Churche the Latin in the Latin Churche he is no more Idiota but accompted amonge the lerned and suche a one as maye supplie the roome of Idiota and answer for the ignorant Againe Idiotam appellat eum qui in laicorum ordine constitutus est The Apostle saieth Theodoretus calleth that man Idiota which is yet in the order of the laye people But he that supplieth the roome of the Idiota is or ought to be of the clergy Thus much difference there is betwene the Ignorant and him that supplieth the roome of the ignorant Why therfore dothe M. Iewell thus wickedly corrupt the wordes of the Apostle Why dothe he alleage the ignorant in stede off him that supplieth the roome of the ignorant Is not this an euident and manifest Corruption of holye Scripture Had it not bene much for the vauntage of M. Iewell to conceale those wordes of the Apostle he woulde not so shamefully haue nipped them of quite in the middest And who will trust yow nowe M. Iewell in doubtefull matters whiche doe so deceiue vs in plaine thinges In dede M. Iewell would haue S. Paule to saie that the Ignorant him selfe shoulde answere Amen whereby he thinketh he might conclude that they ought therefore to vnderstande the priest But neither Saint Paule requireth the ignorant to answer but him that supplieth the roome of the ignorant neither dothe S. Paule speake here of the Seruice done in a Common lerned tounge but in a strange tounge vsed by the waie of the miraculous gifte of tounges For and marke well gentle Reader there was in the primitiue Churche in the Apostles time beside the Common praier and set Seruice of the Churche a certain peculiar gifte of praying in a straunge tounge of the whiche the Apostle here speaketh and Chrysostome in an other place thus writeth Vná cum his omnibus Prophetiae sanitatum linguarum donum dicit erat precum donum quod ipsum Spiritus dicebatur Quo qui praeditus erat pro plâ—be
is broken but bicause the externall Sacrifice is denied the true proper and due worshippe of Allmighty God as S. Augustin vehemently and at large proueth in his bookes de Ciuitate dei For the priest vnderstandeth it for the better part if he be lerned and 83 the people be not vtterly ignorant Bicause of often preaching longe custome solemne feastes and sundry Ceremonies Iewell The 83. Vntruthe For the simple people vnderstandeth not one worde or syllable of the latine tounge How hangeth this reason of youres M. Iewell The people vnderstandeth no one Syllable of the latine tounge Ergo neither by often preaching nor by longe custom nor by solemne festes nor by Ceremonies they vnderstande not the Seruice The fondnesse hererof wil easely appeare by the like The people vnderstandeth not one worde or syllable of the latin tounge Ergo by no preaching nor instruction they can vnderstande the doctrine of S. Augustin S. Hierom and other Fathers writen onely in the latin or greke tounge Or thus Ergo the people can not vnderstande a great parte of M. Iewelles Replie which hath so much latin in it Although the english be annexed straight and the whole expounded vnto them No doubt but the people bothe may and dothe vnderstande greâ—t parte of the Seruice where the Curat doth his duetie But if the Curats do not their dutye or rather bicause in dede off longe they haue not herein done their duties therefore God whippeth vs iustly with these your heresies and schismes M. Iewell Howbeit we trust of his mercy he will at lenght cast the rodde in the fire and restore vs to vnite Harding And when we shal appeare before Christe in that dreadfull daie of iudgement 84 we shall not be required to geue an accompt of our vnderstanding but faith presupposed of our Charite Iewell The 84. Vntâ—uthe For it is writen He that knoweth not shall not be knowen 1. Cor. .14 It appeareth hereby M. Iewell that either you haue smal diuinite or litle charite either you are a petite doctour or els a very malicious wrangler and a pelting hicke scorner For as touching this matter wherof you note here D. Harding as speking vntruly you maye take your penne Master Iewell and score it vpp also for vntruthe vpon holye Scripture whiche saieth that in the daye off iudgement God shall rewarde euery man according to his workes not according to his knoweledge And againe opera illorum sequuntur illos their workes do folowe them And in the ghospel where our Sauiour describeth vnto vs the forme of his iudgement he â—aieth to our charge the lacke of good workes as not visiting the sicke not clothing the naked not feeding the hungry and such like S. Paule also after he had declared that in the Churche were Apostles prophets teachers the giftes of miracles of healing the sicke of speaking with tounges of interpretation of tonges yet he saieth adhuc excellentiorem viam vobis demonstro I tell you yet of a more excellent waye And that is Charite M. Iewell which S. Paule in the next chapter folowing commendeth aboue all knowleadg all giftes all speaking withe tounges yea aboue faithe it selfe concluding at the ende of the chapter these wordes Now therefore remaine these three Faith â—ope Charite But the greater of these is Charite And is it nowe an Vntruthe M. Iewell to saye that we shall geue an accompt of our Charite faith presupposed and not of vnderstanding You knowe S. Paule againe saieth knowleadge puffeth vp but 〈◊〉 edifiâ—th And the inferiours are commaunden to obay their ouerseers which watche and warde for their soules But you alleage vs a text of S. Paule where he saieth He that knoweth not shall not be knowen What knowleadg is that M. Iewell Let S. Paule him selfe teache you He saieth I haue iudged my selfe to knowe nothinge amonge you but Iesus Christ and him crucified To knowe Christ is the sufficient knowleadg for saluation for euery Christian man not called to the charge of others And so according to the saying of S. Paule he that knoweth not Christ he that hath no faith shal not be knowen of God But faith presupposed not knowleadg but Charite shall be required of the people Harding For as muche as the Seruice consisteth in maner altogether of the Scriptures Iewell The 85. Vntruthe In the Romish Seruice there are infinit vanities besides the Scriptures This is but a slaunderous lie M. Iewell I haue pervsed your whole text in this place looking to haue founde some one of these infinit vanities noted by you But I finde not one worde thereof Therfore M. Iewel as it was soone saied so vntell you prouâ—iâ— it will be thought to be a lie as it is in dede and a very slaunderous lie against the Church of God Malice made you speake it But Truthe choked you not able to proue it Harding Though we vnderstande not the 86 wordes of the Scripture whiche we vtter with oure mouthe yet the heauenly powers and Angels saieth Origen vnderstand them and thereby be inuited and that with delite to helpe vs. Iewell The .86 Vntruthe For Origen speaketh of the ignorance of the Allegorie not of the wordes Stapleton That Origen speaketh of the wordes and not of the Allegorie it appeareth euidently by the similitude whiche he maketh in that place His similitude is thus As amonge the infidels saieth Origen the CoÌ„trary powers he meaneth diuels by such and such names in verses or enchantments do serue and attends and applie that vnto which they are called by such and such names perfoâ—rming at though it were their bounden dutie therein euen so and much more the heauenly powers and Angels of God which acâ—â—mpanie vs as our lorde in the gospell of the litle ones of the Church saieth that their Angels do allwaies assiste in the sight of God beholding his face do take it gratefully and gladly if we alwaies vtter out off our mouthe the wordes of holy Scripture and the sounde of thesâ— names like as certain verses and enchantments For though we vnderstand not that which we vtter with our mouthe yet those heauenly powers which assiste vs do vnderstande them and are delighted as inuited with a certain verse to helpe vs and succour vs. Thus farre Origen By this similitude it is euident he meant of wordes and not of the allegorie first bicause the similitude consisteth in enchantmeÌ„ts These enchantmeÌ„ts are done by bate wordes not by any allegorie and that when those wordes are not vnderstanded Then by Origens minde the Angels are also delighted to heare vs pronouÌ„ce the wordes of Scripture though we vnderstand them not Secondarely Origen speaketh of the ignorance of that whiche we vtter withe our mouthe But that are the wordes only not any allegorie Therefore he speaketh of the ignorance of the wordes not of the allegorie Iewell Nowe whereas Master Iewell saieth Origen his purpose was here to speke of reading the Scripturâ—â—
a fewe for example of the West and East Churche and of the Supreme Iurisdiction in Matters Ecclesiasticall practised by the holy Father S. Gregory Bishop of Rome ouer them To come nowe to the last point for a Clere and vndoubted witnesse of a Supreme Authorite ouer the whole Churche let vs consider a fewe sayinges of this holy Father as M. Iewell him selfe calleth him and that often First for receiuing Appeâ—le from any other Mâ—tropolitane or Patriarche in case that any suâ—h wanted he saieth â—i dictum fuâ—rit quia nec Metropolitam habuit nec Patriarcham dicandâ—m est quia a Sede Apostolica quae omniuâ— Ecclâ—siarum Caput est causa audienda ac dirimenda fuerat Iâ— it be saied that the party accused had not any Metropolitane or Patriarche it is to be saied that the Cause ought to be hearde and determined of the See Apostolike which is The Head of all Churches Here lo by the waye M. Iewell you haue the Clere Sentence of One holy Father by your selfe so confessed and called and that with in your first 600. yeres which in plaine termes calleth the See Apostolike The Head of all Churches as much truly as Head of the Vniuersall Churche Wherefore you must if you will stande to your promise twise repeted in Pulpit and more them twise sett forthe in printe enen here Yelde and Subscribe Or els saye plainely that you stande vpon Termes and seke not the Matter So you shal proclaime your selfe an earnest trifler and an open Mocker of Gods people In an other Epistle writen to S. Gregory by Iohn a bishop and registred amonge his Epistles thus we reade Quibus ausibus ego sanctissimae illae Sedi quoe vniuersali Ecclesiae â—ura sua transmittit praesumpserim obuiare With what attempt shoulde I presume to withstande that most holy See of Rome whiche sendeth forthe her lawes to the vniuersall Churche As muche to saie Of whome the Vniuersall Churche of Christ is directed instructed and gouuerned But let vs heare againe S. Gregorye him selfe speake Thus he saieth Ea quae semel Apostolicae Sedis Authoritate sancita sunt nihil egeÌ„t firmitatis Such thinges as are ones decreed by the Authoritye of the See Apostolike nede no farder strength or Confirmation In like maner in an other place speaking of a Synod whiche the Patriarche off Constantinople woulde haue kept with other Bishoppes and writing thereof to certain Bishops that they shoulde in no wise consent thereunto he saieth Sine Apostolicae Sedis Authoritate atque Consensu nullas quaecunque acta fuerint vires habent Whatso euer thinges shall be done or passe in that Synod they are of no value or effect without the Authoryte and Consent off the See Apostolike And to shewe that all Bishops none excepted were subiect to the bishop of Rome when anye thinge was committed against the Canons for otherwise they were Brethern and equall this One place of S. Gregory dothe sufficiently and expressely declare it Writing of the Bishop of Constantinople howe being accused of a certain crime first by bribery he founde the meanes the Matter came not to the Popes hearing but afterward he semed to submitte him selfe to iudgement and to speake faire S. Gregory writeth thereof in this sorte Valde dubium est vtrum puré an certe quia à coepiscopis suis impetitur nobis modo talia loquatur Nam quod se dicit Sedi Apostolicae subijci si qua culpa in Episcopis inuenitur nâ—scio quis â—i Episcopus subiectus non sit Cum vero Culpa non exigit omnes secundum rationem humilitatis aequales sunt I doubte very much whether he speake nowe thus vnto vs simply and truly or els because he is driuen thereunto by his felowe Bishops For as for that he saieth he is subiect to the See Apostolike verely if any Trespasse be founde in Bishops I knowe no Bishop but he is subiect vnto it But as longe as no Trespasse committed requireth such Subiection all by the waie of humilite are equall In these wordes S. Gregory teacheth vs three pointes all worthy to be noted in this great time of schisme and disobedience First that the Bishop of Constantinople one of the chiefest Patriarches professed him selfe to be Subiect to the See of Rome Secondarely that all Bishops none excepted if they be founde faulty in any pointe are also Subiect to that Chiefe and Principall See of Rome Thirdly and last that this is no seruitude as M. Iewell otherwhere calleth it or mere subiection as subiects are vnder their Prince or the seruaunt vnder his Master For not offending all are equall and that by the waie of humilite Which offence being committed must be chaunged into rigour and Authorite Of this Authorite and principalite not only in Correcting that is amisse but also otherwise S. Gregory in an other place thus writeth Quanto Apostolica Sedes Deo Authore Cunctis praelata constat Ecclesijs tanto inter multiplices curas illa nos valdé sollicitat vbi ad consecrandum Antistitem nostrum expectatur arbitrium As farre as the See Apostolike is well knowen to be sett ouer all Churches by the Appointment of God him selfe so farre amonge other manifolde cares this also maketh vs very hoâ—full when to the Consecrating of a bishop our Arbitrement is attended In this point therefore also of Confirming bishopps to be consecrated and ordayned we see the Authorite of the bishopp of Rome was required and that bicause Cunctis Deo Authore praelata constat ecclesiis it is knowen to be sett ouer all Churches without exception by the order and appoyntment of God him selfe Of the which we hearde before out of the wordes also of S. Gregory that in three seuerall places of holy scripture Christ had so appoynted it making Peter head of the rest These places of holy Scripture are of S. Gregory in an other epistle applied so againe where thus he writeth Quis nescit sanctam ecclesiam in Apostolorum Principis soliditate firmatam Qui firmitatem mentis traxit in nomine vt Petrus a Petra vocaretur Cui veritatis voce dicitur Tibi dabo claues regni caelorum Cui rursus dicitur Et tu aliquando conuersus confirma fratres tuos I terumque Simon Ioannis amas me Pasce oues meas Itaque cum multi sint Apostoli pro ipso tamâ—n principatu sola Apostolorum principis Sedes in Authoritate conualuit Quae in tribus locis vnius est Ipse enim sublimauit sedem in qua etiâ—m quiescere praesentem vitam agere dignatus est Ipse decoâ—auit sedem in qua euangelistam discipulum misit Ipse firmauit sâ—dem in qua septem annis quà muis discessurus sedit Who knoweth not that the Holy Church is streÌ„ghthened in the solidite and fastnesse of the Prince of the Apostles Who the sure stedfastnesse that he had in minde toke also in his Name that he was
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
the Supremacie the discussing whereof standeth most vpon the history and practise of the Churche either to vse or to abuse any Scripture Yet by occasion howe many M. Iewell hath abused it shall nowe in parte appeare First these wordes of S. Paule Sollicitudo omnium ecclesiarum the hofulnesse of all Churches howe violently you haue wrested it to proue a Chiefty and power ouer all Churches in the like sence as the same is in S. Peter confessed by S. Gregory you haue heard before towarde the ende of the first Vntruthe of this Article In the same place you alleage to the like sence these wordes of the Apostle I recken me selfe to be no thinge inferiour in trauail to the highest Apostles Nowe what is wresting of holy Scripture if this be not S. Paule trauailed as muche as any off the Apostles ergo he had Chiefty Power Iurisdiction ouer the whole Churche no lesse then S. Peter had By the like reason M. Iewell may proue that S. Paule was Heade and Chiefe ouer S. Peter him selfe contrary to al holy Fathers and lerned writers which haue euer called S. Peter the Head the Chiefe and the Prince of the Apostles which also is by M. Iewell him selfe in this Article otherwhere confessed For S. Paule saieth speaking of him selfe and of the Apostles abundantius illis omnibus laboraui I haue trauailed more then al they But as S. Paule though he trauailed more then all the Apostles yet he was not therefore the Head or chiefe ouer them all so muche lesse it will folowe that he had the Chiefty or the Charge off the whole Churche bicause he trauailed as much as the other Apostles If trauail and paynes may proue a Iurisdiction perhaps some busy Minister in Englande might claime to the bishoprike that M. Iewell occupieth With the like vaine of witt M. Iewell to disproue the epistle of Athanasius vnto Felix bicause he saied that from Rome the Churches receiued the first preaching of the ghospell alleageth the saying of the prophet Esaie From Sion the lawe shall procede and the worde of the Lorde from Hierusalem Howe vnfittely this place is wrested of M. Iewell to proue it false that many Countres receiued the faithe of Christ from Rome it hath bene before declared in the third Article vpon the 73. Vntruthe Immediatly and properly many Churches as allmost all the west parte of the worlde receiued their faithe from Rome though Rome it selfe receiued it of S. Peter who preached first off all in Hierusalem In the same page M. Iewell wresteth two other places off holy Scripture at one time thus S. Paule saieth Other foundation none can be layed but only that which is layed already which is Christ Iesus And findeth great faute with the Corinthians that saide I holde of Apollo I holde of Paule I holde of Peter but M. Hardinges Athanasius saieth Thou art Peter and vpon thy foundation the pillers of the Church which are the Bishopps are surely sette and thus he deuise than other foundatiō besides Christ and Contrary to S. Paules doctrine would haue al the bishoppes of the world to holde of Peter Thus farre M. Iewel Wilt thou see good Reader how ignorātly and grossely these places of holy Sripture are wrested and abused of M. Iewel S. Paule in the first place speaketh of the principall foundatiō which only is Christ. Peter is called of Athanasius not the principall and absolut foundation of him selfe but such a foundation as is layde by Christ. Els the worthy wisedome of M. Iewel maye comptroll S. Paule and proue him contrary to him selfe whiche in an other place saieth that the Ephesians were superaedificati super fundamentum Apostolorum prophetarum builded vpon the foundation of the Apostles and the prophets Of the which also S. Iohn in his Reuelation saieth the holy Citie of God had fundamenta duodecim in ipsis nomina duodecim Apostolorum twelue foundatyons and in those foundations the names of the twelue Apostles Thus vnlesse M. Iewell will admitt the distinction of a principall foundation and of a secondary foundation not only Athanasius but S. Paule him selfe and S. Iohn also may be accused of M. Iewell to haue deuised an other foundation besides Christ. In like maner also maye be accused of M. Iewell S. Hilary S. Ambrose S. Ciprian S. Hierom S. Augustine S. Chrysostom Epiphanius Origen and Tertullian who all as you heard in the next Vn-the before do call Peter the Rocke vpon the which Christ builded his Churche Neither is S. Peter layde as any other foundation beside Christ bicause he was layed and made so off Christ him selfe as all the sayed holy Fathers haue witnessed In the second place alleaged by M. Iewell out of S. Paule he not only wresteth S. Paule to a contrary meaning but he falsifieth him also For those wordes I holde of Peter are not in S. Paule And if they were it made no more against the saying off Athanasius callinge Peter the foundatyon off the Churche then it maketh against all the other Fathers whiche did so call him or then it maketh against the Authorite and Iurisdiction either off laye princes and lordes either of spirituall pastours and Curats For as the subiect holdeth of his Prince and the Tenent of his lorde as the dyocese is subiect to his bishopp and the parish to the vicair by S. Paules Doctrine commanding vs to obey our ouerseers and to be subiect to those which haue charge of our soules and yet neither the subiect nor the dyocese so holdeth either of Prince or of bishop as S. Paule rebuked the Corinthians to holde of Apollo and of Paule so neither Athanasius nor the olde Fathers calling Peter the foundation of the Churche and confessing thereby the Authorite of Peter ouer the Churche do make as M. Iewell saieth contrary S. Paules Doctrine all the bishoppes of the worlde to holde of Peter as the Corinthians helde of Apollo and of Paule For the Corinthians made a schisme in the Churche and such as were baptised of Apollo they helde of Apollo such as were baptised of Paul they would holde and craof Paule This schisme and diuision S. Paule rebuked as bothe in the text it shall euidently appeare to him that will but reade it ouer diligently and also as S. Augustin expoundeth that text This text therefore M. Iewel you might better haue applied to your selfe and your brethern which do holde some of you of Luther some of Zuinglius some of other euen as S. Augustin applied it to the Donatistes who helde some of Donatus some of Rogatus some of Primianus some of Maximianus all Donatistes but yet diuided amonge them selues as protestants are at this day into Lutherās Sacramentaries Anabaptistes Suenckfeldians Osiandrins and so forthe Peter is the foundation and Rocke that Christe builded his Churche vpon as sett to gouerne and direct the same vnder Christ by Christ and through Christ. Al Christendō holdeth by
Father so to debace his saying and much more villany to this holy Scripture so to racke it and wreste it Iewell For an other example of your lewde wresting of holy Scriptures M. Iewell let vs consider what Scripture you bringe to proue that Christ lefte no Vniuersall Vicaire ouer his Churche Thus you saie Other Vniuersall Vicaire of Christ there is none in the Scriptures onlesse it be he of whom S. Paule forewarneâ—h vâ— Homo ille sâ—eleratus filius perditus c. That wicked man that Childe of perdition that setteth him selfe vp against God and that so farre forthe that he will sitte in the Temple of God and shewe him selfe as if he were God But this Vicaire Christ shal destroie with the spirite of his mouthe Stapleton It had ben enoughe M. Iewell for the younge Iannizzers of your Secte thus to talke You that beare your selfe for a Bassa amonge them shoulde nowe leaue suche grosse shiftes to other that haue yet lerned no farder This place of S. Paule hath in dede semed a gaye place to a number of your faction to proue the Pope an Antichrist Yea and a lerned man forsothe of the brotherhod of Zurich hath made a booke only of that Argument whereof this place is bothe the beginning and chiefe foundation Which booke also hath bene set forthe in english and is I trowe not a litle estemed of a greate many But Gods name be blissed Though your gaie glistering Inuentyons dafeled the eyes of a greate many at the first you stealing vpon vs in our deade slepe and ouermuche reste yet nowe we being waked with your heresies and stirred vp to a nerer consideration of matters by you called in doubte we haue thanked be God easely discouered the vanite of them For as touching this place of S. Paule the very text laied forthe and considered openeth your lewde and wrested interpretation thereof and sheweth to the eye that it procedeth vtterly either of grosse ignorance or els of wilfull Malice S. Paule saieth thus VVe beseche you brethern by the coming of our Lorde Iesus Christ and of our meeting with him that you be not lightly caried awaye from your vnderstanding nor conceiue any feare either by reuelation of Spirit or by worde of mouthe or by any letter as sent from vs that the daye of the Lorde should be at hande Let noman deceiue you in any wise For vnlesse the defection come first and that wicked man be reueled that Childe of perdition that setteth him selfe vp against God and is exalted aboue all that is called God or that is worshipped so that be sâ—â—â—eth in the temple of God shewing him selfe as God Remembre you not that when I was yet with you I tolde you of these matters And nowe what doth staye it you knowe that it may be reueled in dewe time For the mystery of iniquite worketh euen nowe only that he which holdeth nowe maye holde vntill it be out of the waye And then that wicked man shall be reueled whom our Lorde Iesus shal kil with the Spirit of his mâ—uthe and destroye him in the brightnes of his coming Him I saie whose coming is in all power in Signes and false miracles by the working of the diuel Thus farre the Apostle All this to be spoken of Antichrist most men do agree S. Ambrose is expressely of that minde And so woulde you also and your felowes M. Iewell haue it to be meante Herein therefore we vary not But who is nowe this Antichrist that shall come that shall worke such false miracles that shall proclaime him selfe God and that shall at length be destroyed at the glorious coming of our Sauiour It is the Pope saye you It is he that beareth him selfe for the Vniuersall Vicaire of Christ. Answer then M. Iewell to these fewe reasons which I bringe to the Contrary First this Antichrist is but one Person he hath no Succession on CoÌ„tinuance Therefore the Apostle speaketh of One wicked man and of One Childe of perdition The Pope in this Vniuersall Supremacy hath had a Continuance and Succession of many hundred yeres euen from the time of S. Gregory at the lest who practised such Authorite of Vniuersal vicaire through out all Christendom as hath bene before particulary declared Therefore the Pope can not be the Antichrist that S. Paule speaketh of Againe before this Antichrist come there must as S. Paule saieth a defection come first This defection S. Ambrose expoundeth to be of the Romaine Empire That is when the Romaine Empire is vtterly lost and gone then or shortly after at the lest not before the Antichrist shall be reueled The Romaine Empire standeth yet and without an Emperour descending from the first Romain Emperour the Churche hath not yet bene at any time Therefore this Antichrist is not yet come And so it can not be the Pope that came so many a daye a goe Thirdly that wicked man must be reueled saieth the Apostle Shewe then M. Iewell when that was That is When this Anchrist the Pope beganne to plaie the Antichrist What Pope it was When he liued and howe he was reueled This can not be shewen therefore the Pope can not be he Fourthly he shal shewe him selfe as God and shall be exalted aboue al that is called God or worshipped for God Such honour was neuer practised by any Pope geueÌ„ to any Pope or so much as attempted or coueted of any Pope Therefore he can not be that Antichrist that the Apostle speaketh of Fiftely this Antichrist shal worke signes and miracles by the diuell The first Pope that practised this vniuersall vicaireship whom so euer you name M. Iewel whither it be Zosimus S. Gregory Leo or Bonifacius the 8. you can shewe no such false miracles wrought Therefore the Pope is nott this Antichrist Sixtely this Antichrist shall be destroyed at Christes coming The first Antichrist of the Popes if any such were haue not bene so destroyed Therefore no Pope hath bene that Antichrist Or thus Therefore that Antichrist is not yet come whom Christ shall so destroye Last of all this Antichrist if the Pope be he hath Gouerned and Ruled the vniuersall Churche of Christ these thousand yeres and vpwarde The whole Church hath folowed his Doctrine hath obserued his Decrees hath obeyed his Authorite But that the vniuersall Church of Christ shoulde be guided by an Antichrist in such a CoÌ„tinuance of time yea at any time at al it is expresse contrary to Gods promises in the Prophets in the Psalmes and in the ghospell as I haue otherwhere at large proued Therefore it is by no meanes possible that the Pope shoulde be Antichrist Yea it is a most hainous and horrible blasphemy so to thinke teache or write So well and truly so godly and clerckly hath M. Iewell applied this place of holy Scripture Nowe to an other Iewell M. Hardinge saieth The See of Rome can neuer faile in Faithe For Christ saied vnto Peter I haue praied
for thee that thy faith not maye saile The like confidence and trust in them selues the Priestes had in the olde times as it may appeare by these wordes of the prophet Micheas The priestes taught for hiere and the Prophets prophesied for mony and yet they rested them selues vpon the Lorde and saied Is not the Lorde in the middest emongest vs It foloweth immediatly in the Prophet Non venient super nos mala c. There shall no harme befalle vnto vs. Therefore for your sake Sion shall be plowed like the filde and Ierusalem shal be turned into a heape of stones and the hill of the temple into a highe wodde These wordes if M. Iewel had added and not broken of so vpon the sodain it would haue appeared in what sence the Priestes craked of the Lorde amonge them and what their confidence and trust was Their confidence and trust was that did they neuer so ill yet God woulde not punishe them The trust whiche we haue vpon the See off Rome is that it shall not faile in the faithe grounded vpon the wordes off oure Sauiour spoken particularly to Peter in the presence of all the rest It is of the Faithe to continewe It is not of any temporall confidence of escape harmelesse in iniquite Therefore you saied vntruly The like confidence and truste c. and therefore also you haue to a wronge and contrary sence wrested the saying of the Prophet Iewell With like confidence the priestes saied as it is writen in the prophet Hieremie The Lawe shall not decaye in the Priest nor Counsell in the Elder With like confidence or rather impudency M. Iewell hath bothe wrested to a contrary meaning and also pared the very wordes of the Prophet Hieremy as he nipped before the wordes of Micheas For thus stande the wordes of Hieremy Et dixerunt Venite cogitemus contra Hieremiam cogitationes noÌ„ enim peribit lex a Sacerdote neque Consilium a Sapiente nec sermo a propheta venite percutiamus eum lingua non attendamus ad vniuersos sermones eius And the Iewes sayed Come Let vs deuise deuises against Hieremy for the lawe shal not decaye in the Priest nor the Counsell in the wise no the worde in the Prophet Come and let vs strike him with our tonge and let vs geue no eare to all his sayinges These are the whole wordes of Hieremy in that place wherof M. Iewell hath picked out a piece only and that which stode in a parenthesis to persuade a sence which the whole place being opened confuteth it selfe For those wordes are not spoken as of the Priestes only but as of all the Iewes As the whole drifte of the Chapter declareth Againe the Prophet in this place rebuketh not their belefe or doctrine but expresseth their wicked conspiracy to destroye him which had rebuked their euill life and had foretold them of Gods vengeaunce to come vpon them He speaketh not of any Councell touching the obseruation of Moyses lawe Last of all bicause the Priestes vpoÌ„ a confideÌ„ce of Gods promise made vnto them that all ambiguites and questions betwene bloud and bloud Cause and Cause Lepre and not Lepre shoulde be determined by them thought therefore that in all other thinges their Iudgement and Councell should stande in like maner bicause I saye they abused this Authorite of deciding questions of the Lawe to liue and doe in maners what them listed therefore the prophet Ieremy vsed those wordes against them If in like maner any Pope for the defence of his Lewde life woulde alleage the promise made to S. Peter that his Faith should not faile then were the Confidence and trust of such a Pope in such a case like to the Confidence and trust that those Iuish Priestes had But nowe seing the life and behauiour of Popes is not desended to be innoceÌ„t but their faithe is defended to be Sure and not able to faile in determining matters touching Faithe therefore we trust truly to the promise of Christ that Peters faithe shall not faile therefore the confidence of vs is not like to that vaine coÌ„fidence of the Priestes that Hieremy speaketh of and therfore you M. Iewel haue lewdely and wickedly wrested this place of holy Scripture as you haue done the others But God answereth them farre otherwise Ye shall â—aue darke night in stede of Vision and ye shall haue darkâ—esse in steede off Prophecye In this prophecy the Prophet foretolde the Iewes of the fall of their Synagoge and of the blindnesse that they should be in at the coming of the Messias The Church of Christ is contrary wise promised to haue the holy Ghoste for â—uer to remaine with it and Christ hath saied I will be with you all dayâ—s euen to the ende of the worlde Therefore this iâ— wrongefully applied to the Rulers of Christâ—s Churche whose faithe shall no more faile then the Churche it selfe And therefore ones againe you haue wrested the holy Scripture In like maner M. Iewell hauing alleaged a number of gloses out of the CanoÌ„ law that the Pope can not erre for a bâ—iefe solutioÌ„ to them al he abuseth a place or two of holy Scâ—ipture and so concludeth that matter thus Iewell Thus â—hey feast and chere them selues and smoth the world with vaine talke But S. Ihon saieth Noâ—ite aâ— eâ—e Patâ—em habemus Abraham Neuer saye Peter or Abraham was our Father See we not here what a smothe Solution M. Iewel hath made and howe feately he hath glosed S. Iohns Text S. Iohn sayd to the Iewes Crake not of your Father Abraham Therefore we must thinke that the Popes faithe may fayle For that is the matter which M. Iewell laboureth to proue in that place and which the gloses immediatly befor recited do witnesse Againe M. Iewel to fournish the matter shufleth betwene S. Iohns wordes Peter or as though S. Iohn had spoken or meaned there of Peter also By such glosing as M. Iewel teacheth vs we may saie S. Iohn saieth Neuer saye this man or that man or Abraham was our Father And so by this glose of M. Iewel the Child shal be taught to denie his Father Certainely S. Paule who is to be thought to haue vnderstanded S. Iohns meaning no lesse then M. Iewel not withstanding those wordes saieth to the Corinthians Though ye haue tenne thousand of Masters in Christ yet ye haue not many Fathers For in Châ—ist Iesus I begotte you by the ghospâ—ll In which wordes he feareth not to be taken for their Father though the Iewes by S. Ihon were forebidden to crake of their Father AbrahaÌ„ So properly and sincerely M. Iewel alleageth the Scriptures It foloweth in the same place of his text immediatly Iewell S. Paule speaking of his successours saieth thus I knewe that after my departure from you there shall rauening wolues come amongest you that shall not spare the floâ—ke This was spokeÌ„ to the clergy of Ephesus This maketh nothinge to
of bishops one in Italy an other in Fraunce which last was more then nede as S. Augustin expressely saieth only to stoppe if it were possible their outragions clamours and seditious complaintes as he at the lenght was content to heare their matter him selfe after the Iudgement of so many bishops whereof he woulde afterwarde aske them pardon as hauing in dede passed therein the boundes of his Iurisdiction as this good Emperour I saie did all this not as by lawfull Authoryte but as yelding to the Donatistes vnruly appetit so that you also M. Iewell woulde ones yelde to the Truthe that you woulde no more bringe this and such like examples deceiued herein vndoubtedly by the writers of Germany especially those of Magdeburge for the Authorite of Ciuill Princes in Causes ecclesiastical whereas by the clere verdit of S. Ambrose neither by practise of the Churche neither by the doctrine of holy Scriptures Emperours did euer Iudge ouer bishops in matters of the Faithe And thus I leaue your example of Donatus whose example beside caÌ„ make no lawe he being an heretike and for mayntenaunce of his heresy seeking all helpe and succour by right and by wronge by order and beside order by meanes good and badde Nowe to that which foloweth Iewell Therefore the Emperour Constantius summoned the Bishops of the East that had bene in the CouÌ„cel of Tyrus to appeare before him and to rendre accompte of their doinges His wordes be these I will you to make your appearaunce and to shewe in dede howe sincerely and iustly ye haue delte and that euen before me StapletoÌ„ Howe this was done and vpon what occasion and in what a cause and what ensewed thereof I haue declared To that place I remit the Reader Let vs nowe consider your Conclusion Iewell By these fewe examples it may well appeare that Appeales in ecclesiasticall causes in these daies were made vnto the Prince and that it was thought lawefull then for the Prince to haue the hearing of the same Yet was not the Prince therefore the head of the Vniuersall Churche Your examples haue bene but two And bothe of one Emperour and Prince Constantin by name And with what conscience he toke vpon him to Iudge of matters decided before by bishops you haue heard S. Augustin tell you M. Iewell He did the first to pacifie those outregious Donatistes and â—he asked pardon thereof afterwarde of the bishoppes He did the latter to pacifie likewise the Arrians and in a matter not mere ecclesiasticall as hath before bene declared Of the Issue whereof he repented him at lenght also These be your examples M. Iewel that in the time of so many Christen Emperours and Princes you haue chosen out as most worthy and especiall One more you recite euen after your ConclusioÌ„ made which is this Iewell Certainely S. Gregorie thought it not amisse to committe a Spiritual matter touching the purgation of a bishop to Brunichiâ—da thâ— Frenche Quene Notwithstanding it be noted thus in the glose Fuit tamen 〈◊〉 nimâ—â—m papaliter dispâ—nsatum Stapleton S. Gregory committed a Spiritual Matter to the Quene of Fraunce Ergo Appeales may be made to the laye Prince Thus M. Iewelles reason procedeth But doth not the CoÌ„trary directly Conclude The Pope committed a Spiritual matter to the laye Prince Ergo the laye Prince was but the Popes Commissioner Verely the Commissioner is euer Inferiour to him that geueth forthe the Commission And thus M. Iewelles reason ronneth roundely against him As touching this Commission S. Gregory had a reason for his so doing But what his minde was for any Appeale to be made to Ciuill Princes in Ecclesiasticall matters or for their intermedling there withall it may appere well bothe by the vniuersall Supremacy that he practised ouer all Christendome as hath before bene declared and also by these wordes of his to Mauritius the Emperour Sacerdotibus autem non extrema potestate dominus noster citius indignetur sed excellenti consideratione propter eum cuius serui sunt eis ita dominetur vt etiam debitam reuerentian impendat Let not my Soueraine for his worldly power conceiue quicke Indignation against the priestes but by a worthy and Princely consideration for his sake whose seruauÌ„tes they are let him se rule ouer them that yet he yelde them also dewe and Bounden Reuerence Of this matter howe in Spirituall causes the Christian Princes are subiecte to their spirituall Pastours and bisshoppes I haue otherwhere out of S. Augustin S. Ambrose and Gregory Nazianzen ye out of Caluin him selfe and the right or Zelous LutheraÌ„s of Germany Illyricus and his felowes declared But bicause M. Iewell putteth it here for a principale that Princes receaued Appeales in Causes ecclesiasticall and all his examples haue failed him let vs consider what may be farder yet brought to the Contrary Athanasius that lerned Father saieth of the Arrians Qua fronte comentum Synodi appellare audent Cui Comes praecedit Howe dare they call that an assembly of a Synode where the Princes Officier was president And in an other place he saieth Quando a condito aeuo audituÌ„ est quód iudiâ—ium Ecclesiae authoritatem suam ab Imperatore accepit aut quando hoc pro iudicio agnitum est When was it euer heard that an Ecclesiasticall Iudgement toke his Authorite of the Emperour Or when was that taken for any Iudgement Beholde M. Iewell howe contrary this is to your Appeales to Ciuil Princes in Causes ecclesiasticall Yet beholde an other The Fathers of the Millenitane Councel in Africa whose Authorite so ofte and so gredely you haue alleaged decreed in this sorte Placuit vt quicunque ab Imperrtore cognitionem Iudiciorum publicorum petierit honore proprio priuetur Si autem Episcopale iudicium ab Imperatore postulauerit nihil ei obsit It hath semed good vnto vs that if any sue to the Emperour to haue him heare and determine publike Iudgementes that he be depriued therefore of his dignite But if he require of the Emperour a Iudgement of bishopps it shalll not hurte him Semblably to these holy Fathers the bishops in the CouÌ„cell of Aquileia dealed For whereas Palsadius the heretike required the laye men of worship to come in to the Councell and to heare the matters debated saying Sunt hic honorati multi Here be many men of worship S. Ambrose one of the lerned bishops of that Councell saied Sacerdotes de laicis iudicare debent non laici de sacerdotibus Priestes ought to Iudge of the laye not the laye of the Priestes And bicause that heretike Palladius persisted yet in his request that the laye men off worship shoulde enter and be a parte of the Councell S. Ambrose without any farder busynes pronounced out of hande the Sentence against him whiche the whole Councell folowed in these wordes Though Palladius hath bene taken in many faultes yâ—t this mâ—kâ—th vs ashamed that he which goeth for a Priest shoulde seme to
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
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
Hebraicé celebrabantur The diuine mysteries were celebrated in the primitiue Churche in the Hebrewe tounge But neither he nameth the Iewes that were Christened neither speaketh of the Churche Seruice Both whiche Master Iewell affirmeth him to saie And as it is probable that the Publike Seruice of the Churche at that time was not so priuat but that the gentiles and the Iewes newly Christened assembled together thereunto of whom very fewe vnderstode the Hebrew tounge so if this was a Publike seruice it will well folowe thereof that the Seruice was then in a tounge whiche the hearers vnderstode not And thus M. Iewell hathe brought Durandus against him selfe Againe this is yet no Vulgar tounge beside greke and Latine of the whiche onelye D. Harding spake and to the whiche M. Iewell in this place ought to directe his proufes For of the Seruice in some Vulgar tounge the question is not of the lerned Hebrewe tounge whiche of the common Iewes them selues howe litle in Christes time it was vnderstanded it appeareth by theyr well vnderstandinge of Christes wordes vpon the Crosse Eli Eli lamasabathani My God My God why hast thou forsaken me For they thought as the ghospell witnesseth that Christ had called vpon Elias c. Farder this was no order of Seruice vsed and continewed in Christes Churche For Durandus immediatly vpon the wordes before alleaged saieth Sed tempore Adriani primi Imperatoris graecé in orientali ecclesia graecorum celebrari caeperunt But in the time of Adrian the firste Emperour of that name whiche was litle more then a hundred yeres after Christe the mysteries beganne to be celebrated in greke in the East Churche of the grekes This order of Seruice continewed and of suche is the question Last of all this was not the publike Seruice of any Nation of such is the question expressed but as it maye seme a matter practised of certaine Iewes in certaine places dispersed among other Nations For the Publike Seruice in Hierusalem it selfe the Head off all Iury was in greke as it is euident by the greke Liturgie or Masse of S. Iames the Apostle the firste bishopp in that place yet extant in greke So properly M. Iewell hathe alleaged Durandus A writer otherwise as muche estemed of M. Iewell as one of the blacke garde For so he calleth him in his Replie to D. Cole Iewell Yet was neither of these tounges neither Greke nor Latin StapletoÌ„ No truly And so neither of your Examples serueth your turne For the one is not within the first 600. yeres but lacketh more then 900. thereof the other is of no Vulgar tounge nor of no Continewed publicke Seruice So neither of them is of any nation in the Latin or greke Churche but the one off South Indians the other of Iewes that I pitie yowe to haue sought so farre and yet missed of your purpose Nicolaus Lyra and Thomas of Aquine saye The Common Seruice in the primitiue Churche was in the Common Vulgar tounge Iewell It goeth harde with M. Iewell when he bringeth such doctours He was wonte to call them the Blacke Garde Nowe they are Sadde witnesses and men of Authorite And yet God wote they make as muche for him as dothe a Queste for the Guilty The wordes of S. Thomas are these Sed quare non dantur benedictiones in Vulgari vt intelligantur a populo coÌ„forment se magis eis Dicendum est quòd hoc forte fuit in Ecclesia primitiua sed postquam fideles instructi sunt sciunt quae audiunt in Communi officio fiunt benedictiones in Latino Why are not the Benedictions whiche S. Paule speaketh of made nowe in the Vulguar tounge that they maye be vnderstanded of the people and they comforme them selues thereunto I answere that in the primitiue Churche Peraduenture it was so But after that the faithefull people were ones instructed and do knowe suche thinges as they heard in the Common Seruice the Benedictions are made in Latin Lo what a witnesse M. Iewell hath brought for him selfe He auoucheth not the matter but saieth Peraduenture it was so And then if it were so he geueth a reason of it which is the Necessarye Instruction off the people at their first Receiuing of the faith whereas nowe the faith being so longe Rooted in the hartes of men and the People thouroughly instructed in all matters coÌ„cerning their saluation neither is it necessary that they vnderstande all thinges neither do they missedoubt of any thing which the Priest saieth but answereth vnto all Amen and geueth their consent to his praiers without all scruple or curiosite to knowe what he saieth What dothe all this helpe M. Iewelles Vulguar Seruice Onlesse he will forme his reasons thus The people is allready sufficiently instructed Ergo they must haue all tâ—inges in their vulgar language Or thus The praiers be made in Latin Ergo the people must vnderstande them Verely these are very Vulgar Argumentes But nowe to his other doctour Nicolaus Lyra His wordes are these In primitiua Ecclesia Benedictiones caetera communia fiebant in vulgari Sed postquam populus multiplicatus fuit consueuit se conformare Ministris Ecclesiae vtpote stando quando dicitur Euangelium c. Fiunt in Latino in Ecclesia Latina Et sufficit quòd clericus respondeat pro toto populo In the primitiue Church the Benedictions and other common thinges were done in the Vulgar But after that the Christian people multiplied and was ones accustomed to conforme theÌ„ selues to the Ministers of the Chirche as in standing when the Ghospell is reade and so forthe thinges are done in Latin in the Latin Church And it suffiseth that the clarke do answer for all the people Nicolaus Lyra as in many other places so here also foloweth S. Thomas And that which he affirmed with a peraduenture this man putteth out of peraduenture Yet all this proueth not it was in any other language beside the Greke and Latin For at that time the primitiue Church wrote all in Greke or Latin as it appeareth by the Scriptures of the new testaments and by the Fathers writinges Which are al together in Greke or Latin and none at al in any other vulgar toungue Againe the Greke and the Latine were at that time and certain hundred yeares after vulgar tounges to many Nations as it is euident and vndoubted to the lerned Therefore this doctour helpeth the matter no more then the other did Vnlesse M. Iewell thinke this reason good The Latin and the Greke tounges were in the primitiue Churche Vulgar tounges Ergo the Seruice was neither in Latin nor Greke If he conclude not thus he concludeth nothing against D. Harding And if he do conclude thus you see how loosely it hangeth together Euery childe maye see thourough it Yet he setteth much by it and pronounceth it stoutely saying By these fewe it maye appeare it was but a brauerie that M. Harding saide Neither M. Iuell nor
officium erat interclusus a populo defuisset turbatis ministris dum expectatur qui non aderat vnus e circumstantibus sumpto psalterio quem primum versum inuenit arripuit Psalmus autem hic erat Ex ore infantium lactentium perfecisti laudem propter inimicos tuos vt destruas inimicum Defensorem these wordes M. Iewell brake of quo lâ—cto clamor populi tollitur pars aduersa confunditur For whereas by chaunce the Reader whose office was to reade in the Church that day was shutte out by meane of the throunge and the ministres were troubled looking about for him that was not there one of the companie tooke the psalter and readde that verse that came nexte to hande The verse of the psalme was this Out of the mouthe of infantes and sucklinges thou hast wrought praise to destroye the enemy and Defensor Which being read the name of Defensor being heard the people made a shoote and the contrarye part was confounded Iewell Here saieth M. Iewell whether it were in the Vulguar tounge or in the Latin it was a tounge knowen to the people To the whiche I awnswere that whether the people vnderstode it or no certaine it is the psalme was read in Latin For the cause of the shoote that the people made was the worde of the verse Defensorem which is a Latine worde and no frenche Bicause thereby they toke the bishopp whose name was Defensor to be noted in that verse Nowe as I will not contende but that some of the people there present vnderstode that verse being read in Latin so is it moste manifest that the common frenche people had their proper frenche tounge for their Vulguar tounge beside the Latine This is euident not only by that which D. Harding alleageth in this Article but by this same writer him selfe Sulpitius Seuâ—rus testifying that then at that time and in that countre where the Seruice was in Latin as it is before manifest the people spake yet Gallicé Celticé the frenche tounge and the Celticall For in this Dialogue of S. Martins life when the course came to Gallus to speake excusing his rusticite of language his felowe saied vnto him Tu vero vel Celticé aut si mauis Gallicé loquaris dummodo iam Martinum loquaris Speake vnto vs either in the Celtes language or if thou haddest rather in the Galloes language so that thou speake of Martin And afterwarde he calleth sellulam rusticanam a countre stoole in the frenche tounge tripetiam which the lerned call tripodem Thus in Sulpitius his time all moste xij c yeares past the Latin Seruice was vsed in Fraunce and yet the Latin was not the Vulgar tounge Whereof it must folowe that either all the people vnderstoode Latin beside their mother tounge or els had their Seruice in a tounge whiche they vnderstoode not For farder proufe of the Latin Seruice in Fraunce it is to be remembred that the Latin psalter whiche S. Hierom translated at the request of Damasus is of the olde writers called Gallicanum exemplar bicause the Churches of Gallia folowed that copie Harding The faithe hath continued in this lande amonge the Englishe people from the 14. yeare off the reigne off Mauritius the Emperour allmost these .1000 yeares Iewell The 80. Vntruthe His examples reache nothing so farre Mauritius began his reigne in the yeare of our Lorde 582· In the xiiij yeare of his reigne Saint Augustin was sent to our countre to preache the faith The History of Bede in the first booke the xxiij chapter witnesseth so Therefore it is no Vntruthe for D. Harding to saie so Touching the firste coming in of the faith to vs Englishmen when I come to the 91. Vntruthe I shall speake at large Harding As concerning the order off Common prayers and publike Seruice in suche sorte as we haue nowe and that age had not Sainte Paule mentioneth nothinge neither speaketh one worde in that whole Chapter but off the vse of the miraculous gifte as is saied before And therefore his sayinges out of that chapter be not fittly alleaged of M. Iewell and the rest of our aduersaries against the maner of prayers and Seruice off the Churche nowe receiued and of longe tyme vsed Iewell The 81. Vntruthe For Sundrie Doctours bothe olde and new alleage these wordes to this selfe same purpose This Vntruthe was well noted M. Iewell if yowe be able as well to proue it Consider good Readers the whole Accusation whiche these disobedient Children of Gods Churche haue layed in against their Mother for the publike Seruice in the Latin tounge the onelye Scripture by whiche theâ— charge all Christendome beside wiâ—h the breache of Gods commaundement is the place of S. Paule in the fiâ—ste epistle the xiiij Chapter to the Corinthians It behoueth therefore M. Iewell and his felowes openlye plainelye and abundantly to proue that the wordes of S. Paule in that Chapter do proue and Commaunde a Vulgar Seruice Vpon this place of S. Paule lyeth the only Staye of all this Alteration of Gods Seruice This therefore ought clerely plentifully and without all ambiguite be proued and discussed But good Readers suche is the weakenes of their groundes that they can bringe no one olde Doctour expounding that place as a CoÌ„maundement of the Seruice to be had in a Vulguar and knowen tounge to the Common people This weakenesse this feblenesse shall nowe appeare in M. Iewell who will seme to be able to saie as muche herein as any of all the rest For in all that he hathe Replied against this place of D. Harding where this place of holy Scripture is by him opened and declared he hathe not brought one olde Doctour to expounde the place as he and his felowes dothe expounde it Let vs consider M. Iewelles whole Replie to this place Iewell We may safely graunte some parte of M. Hardinges longe talke without 214 preiudice of our cause In dede S. Paul in the place alleaged spake of the gifte of tounges as it was a speciall miracle enduring onely for a while not gotten by labour or study but freelye inspired by the Sprite of God Loe M. Iewell graunteth that S. Paule in that place to the Corinthians spake of the gifte of tounges c. This gifte off tounges the Corinthians abused whiles in Common assemblies not at praiers proper to the Christians but at Preaâ—hinges to the whiche infidels and all other resorted they talked in straunge tounges whiche the assistants vnderstode not and were not therefore edified thereby This S. Paule founde faulte withall bicause in suche assemblies it was a time of homilies and exhortations where the people ought to be edified This then being graunted to be as it is the principall purpose of S. Paule in that place let vs see howe M. Iewell can picke out his Vulguar Seruice out of the rest He foloweth and saieth Iewel But the Latine tounge saieth M. Harding as
expounding the literall meaninge off the Apostle Saint Paules saying standeth thus vnlesse I vtter my wordes so that they maye clerely and plainely be perceiued of you and so forthe as they lye in the text of M. Iewell last alleaged Nowe I woulde M. Iewell him selfe woulde Iudge whether these wordes either of the Apostle or of Chrysostome do speake or meane any thinge at all of celebrating the Churche Seruice Here in this place Donum linguarum prophetiae the gifte of tounges and of Interpretation are compared together But prophetare to haue that gifte of Interpretation is as the Apostle him selfe in that place expoundeth hominibus loqui ad â—dificationem exhortationâ—m consolationem To speake vnto men to aedifie them to exhorte them to comforte them This is done in homilies and sermons not in the Churche Seruice not in publicke prayers and blessinges If there be in this Chapter anye wordes spokeÌ„ of the Church Seruice they are the other which folowe many sentences after where the Apostle saieth If thou blesse in Spirit howe shall he that supplieth the roome of the ignorant answer Amen to thy thankes geuing they are I saie these wordes not the other aboue recited vpon the whiche Chrysostome made that exposition whiche M. Iewell brought Therefore these wordes of Chrysostome are by M. Iewell brought beside the purpose as the whiche speaketh nothinge of the Vulgar Seruice nor of applying the wordes of S. Paule thereto as M. Iewell and his felowes doe applie them Iewel And againe the same Chrisostom saieth farther Euen so you onlesse you geue a sounde that maye be knowen as the prouerbe â—â— yowe shall throwe for the your wordes into the winde that is to saie â—e shall speake to no man Here M. Iewell notably betraieth him selfe and openeth in some parte the great affected vanite whiche he vseth in this whole Replie to alleage And multyplie Doctours without purpose For these wordes whiche are here layed forthe for a shewe of Chrysostoms wordes are no wordes of Chrysostome at all but they are the wordes of S. Paule and of that text whiche Chrysostome there handleth And M. Iewell straightwayes will alleage them for Saint Paules as you shall heare but presently he alleageth them solemnelye bothe in Latin and in English as the wordes of Chrysostome to make a shewe as I saied of Doctours This is but a parte of that vanite in the whiche he a bundeth through this whole Replie as hathe bene in good parte declared and published to the world allready Touching the matter they appertaine expressely to the wordes aboue alleaged as to him whiche will consider but the text of the Apostle it is euident They appertaine to that whiche the Apostle calleth Donum linguarum the gifte off tounges whiche except it be ioyned withe prophetia or Interpretation whereby the Congregation maye be edified exhorted and comforted it auaileth litle to the Audience but are as though it were wordes throwen to the winde All this is spoken of preaching and opening the wordes Apertionem sermonis Saint Ambrose calleth it For as he saieth vpon this place Docere nemo poterit nâ—si intelligatur No man can teache vnlesse he be vnderstanded of the hearers And Chrysostome vpon this place inmediatly saieth Ita nihil habere magnificuÌ„ linguas vndique fere monstrauit Thus he sheweth euery waye meaning the similitudes of the Musicall instrument and of the Trumpet before alleaged that the gifte of tounges is of no great value And he compareth that gifte to a singer For as if yowe plucke one finger awaye from the rest it can doe you no more Seruice so if they vsed the gifte of tounges without prophetia that is the Interpretation of tounges it were but a vaine and vnprofitable matter This therefore that M. Iewell hathe hitherto alleaged toucheth nothinge the Vulguar Seruice nor is not anye whit by Chrysostome applied thereunto And yet is Chrysostome the onelye Auncient Doctour that M. Iewell here alleageth promising before to alleage Doctours bothe olde and newe Iewell So likewise the Emperour Iustinian where he commaundeth all bishoppes and priestes to minister the Sacramentes and other praiers alowde and withe open voice he auoucheth the same by this place of S. Paule For thus he saieth So the Apostle saieth If thou onely blisse or praie with thy Spirit howe shall he that supplieth the roome off the vnlerned saie Amen vnto thy blessing For he knoweth not what thou saiest Iustinian was an Emperour he was no Doctour of the Churche suche as M. Iewell promiseth to bringe And he applieth this Scripture not to the Vulguar Seruice whiche he neuer knewe other then Greke in the Greke Churche and Latin in the Latin Churche But he applieth that place of S. Paule to the lowde speaking of the priest at Seruice time Of the whiche matter we haue treated before at large in the 78. Vntruthe where the meaning of this Constitution is expounded by the like sayinges of S. Augustine and S. Cyprian It maketh no more for the Vulgar Seruice vnto the whiche M. Iewell and his felowes most impudently vpon their owne heads without the Authorites of the AuncieÌ„t Doctours do applie this place then doth lowde speaking of the priest at this daye in the Masse where the people also answereth Amen Iewell It appeareth by these Authorities notwithstandinge M. Hardinges note that S. Paule maketh somewhat for our purpose It appeareth not by anye of all these Authorities that the Seruice ought to be in the Englishe tounge that was D. Hardinges note or in any other Vulguar tounge It appeareth by none of them all that the place of S. Paule is applied to proue a Vulgar Seruice It appeareth thereby M. Iewell can bringe not one olde Doctour to proue it And so it appeareth that M. Iewell hathe noted a wronge Vntruthe and that he and his felowes doe most Vntruly applie this place of S. Paule to proue their schismaticall alteration of Gods Seruice But now M. Iewell bicause all Doctours doo faile him bicause he can not builde vpon them he saieth he wil builde vpon holy Scripture it selfe For thus he foloweth the matter Howbeit we builde not our proufes vpon the Miracle and giftes of tounges that lasted but for a while but vpon these expresse and plaine wordes of S. Paule which no man can denie He that speaketh with tounge speaketh not vnto men but vnto God For no man heareth him If the Trumpet geue an vncertaine voice who shall prepare him selfe vnto the warre Euen so you onelesse ye vtter such wordes as haue signification howe shall it be knowen what ye saie For ye shall speake into the winde I will praie with my Spirite I will pâ—aie with my minde I will singe with spirite I will singe with my minde If thou blisse with thy Spirit howe shall the ignorant saie Amen vnto thy thankes geuinge For he knoweth not what thou saiest In the Churche I had leuer to speake fiue wordes with
ecclesia omnes fore loquantur intrent autem idiotae infideles nonne dicēt quòd insanitis If there the whole Congregation doe mere together and all speake with tounges and then bothe ignorant men and infidels doe enter will they not saye that you are madde Lo that whiche the Corinthians did in these assembles where they spake in tounges and so forthe was so open that infidels and all might enter and bothe haue and see what was done But such might only come to Sermons not be present at the holy ministration Therefore that which the Corinthians did in those assemblies was no parte of the holy ministration or oblation wherein the mysticall praiers were vttered The maior or first proposition of this argument is the expresse saying of the Apostle The minor or second proposition is euident and manifest to all that are lerned and expert in the practise of the primitiue Churche For as the Catechumins so muche more all infidels departed out of the Church as soone as the sermon was done To the sermons the very infidels came sometime and to nothinge els To certaine praiers also the Catechumins were admitted but not to all Whereof we read of Missa Catechumenorum the Masse or seruice of the Catechumins Post sermonē saieth S. Augustin fiet Missa Catechumenis The Sermon being ended the Catechumins are dimissed By these therefore it is euident that this vsing off straunge tounges was not at the time of Prayer and oblation but at the time of sermons and exhortations And this be the first answer Secondarely I make this answer The Apostle in dede amonge other examples as of the Musical instrument of the Trumpet of priuat comunication of priuat praier bringeth also for example the Common praier vsed in a straunge tounge when he sayethe If thou blesse in spirit howe shall he that supplieth the roome of ignorant answer Amen That is as hath bene before declared if thou geue the Benediction in a straunge tounge by that miraculous gifte of tounges howe shall c. But here and marke well gentle Reader it is to be vnderstanded there are two sortes of straunge tounges One is prorsus peregrina vtterly straunge and foraine as well to the lerned as to the vnlerned as well to him that supplieth the roome of the ignorant as to the ignorant him selfe So Chrisostom a greke Father reakoneth vp for such straunge tounges the Persian and the Romaine not the lerned greke tounge which yet to the common people of grece was no doubte straunge and vnknowen This kinde of straunge tounges was vsed of them whiche had that miraculous gifte not only at the time of sermons but also at the time of praier Of such S. Ambrose speaketh qui aliquando Syra lingua plerunque Hebraea in tractatibus aut oblationibus vtebantur ad commendationem which vsed sometime the Syrian tounge oftētimes the Hebrewe tounge bothe in their Sermons and in their Oblations as well at praier time as at preaching for a vaine glorye This kinde of straunge tounges vsed in Common praier where the gifte of prophecye or interpretation is not added with all the Apostle bringeth in for an example to shewe howe absurde it is to vse the same in preaching For as in the praier the lerned whiche supplieth the roome of the ignorant can not answer Amen to that whiche he knoweth not so in preaching much lesse can the people be edified when such straunge tounges are vsed without an Interpreter An other kinde of straunge tounge is that whiche to the ignorant only is straunge For to him euery tounge is straunge beside his naturall and mother tounge For he is in S. Paule called idiota an ignorant whiche vnderstandeth no more then his owne tounge such as are men of the Countre and handy cratftsmen but he that supplieth the roome of the ignorant he hathe knowleadge of more then his owne naturall tounge For there is and allwaies hathe bene in the Churche of Christ a Common lerned tounge which tounge though to the ignorant it is straunge yet to the Churche it is not straunge That tounge in the whiche the Scriptures decrees the lawes the Councels the Fathers writinges and the publike praiers of the Churche are conteined is the Common toung of the Churche and is no straunge tounge to the Churche Suche is the greke tounge to the greke Churche and the latin tounge to the latin Churche Tertia enim dari non potest For a thirde Churche beside these two can not be geuen saieth Bessarian a lerned writer and a greke borne Of the Common Greke tounge to all the Greke Churche S. Hierom witnesseth saying that the Galathians excepto sermone Graeco quo omnis Oriens loquitur propriam linguam eandem quam Treuires habuere beside the Greke tounge the whiche all the East spake had also their proper Mother tounge the verye same that the people of Treuires a parte of olde Gallia had This was called the proper tounge of the Galathians bicause the Greke which the Galathians as the rest of the East Churche vsed was not their proper and naturall tounge but a Cōmon tounge to all the East Church Common to all not particularly but generally not to euerye one of euerye parte of Grece but to some of all partes thereof Common gentium sapientibus to the wise men of the gentiles for whose sake as S. Augustine saieth the Greke tounge was so estemed and made Common Last of al the Greke was a common tounge to the East Churche as the Latin tounge was to the Weast Church Of the which Venerable Bede a lerned light of our Countre writeth very notably speaking of oure owne Countre of Englande Hec in presenti quinque gentium linguis vnam eandemque veritatis scientiam scrutatur confitetur Anglorum videlicet Britonū Scotorum Pictorum Latinorum quae meditatione scripturarum omnibus est facta Communis This Ilande at this present withe fiue sondry languages dothe study and sett forthe the knoweleadg of one perfect Truth that is with the language of the Englishe of the Brittaines off the Scottes off the Peightes or Redshankes and of the Latines whiche Latine tounge by the study of holye Scripture is made Common to all the rest Lo the Latine tounge was the Common tounge and no straunge tounge to those people of diuers languages and howe by the study of holy Scriptures For in that tounge they had their Scriptures their Doctours their Councelles and their publike Seruice Yea this lerned tounge was then so Common to vs Englishemen that vnder Theodore that lerned Archebishop of Caunterbury aboute nine hundred yeres agoe they coulde speake the Latine tounge as Venerable Bede reporteth yea and the Greke also as readely as their own mother tounge And as this was in our owne Countre so oute of all doubte it was through all the west Churche I meane the Latin tounge was common and familiar to them all
not of the church Seruice and noteth therefore bothe in the text and in the Margin very solemnely that D. Harding wresteth Origen hauing caste such a blott vpon him he saieth it only and proueth it nothinge But that Origen spake of the Scriptures read in the Seruice it appereth probably firste for that the Scriptures were at that time in Alexandria first read in the Seruice as lessons and after expounded by the waie of homilies and also that Origen him selfe was at that time the Common and ordinary maker of suche homilies and laste of all that these verye wordes of Origen are a parte of such an Homilie ordinarely made after the Seruice Let nowe the truthe speake whether D. Harding hathe wrested Origen or M. Iewell slaundered D. Harding Harding If all praiers made in an vnknowen tounge be a mocking of God as Beza saieth then were the praiers vttered by miracle in the primitiue Churche with tounges which the vtterers them selues vnderstode not after the minde of Chrisostome a mocking of God For I see nothinge whereby they are excluded from his 87 generall saying and vniuersall proposition Iewel The 87. Vntruthe This generall saying of Chrysostome is Vntruly reported Here M. Iewell for lacke of better game hunteth after letters and rippeth vpp syllables Vpon the terme His he woulde founde an Vntruthe him selfe construing vntruly the saying of D. Harding For D. Harding by these wordes his generall saying meant not any generall saying of Chrysostome but the generall saying of Beza whiche went but fewe lines before and is this VVhat Praiers so euer be made off any man in a tonge that he vnderstandeth not they be to be taken for a mockery of God From this generall saying off Beza M. Iewell they are not excluded saieth D. Harding which in the primitiue Church vttered the praiers with tounges which the vtterers them selues after the minde of Chrysostome vnderstoode not For euen these also by the generall saying of Beza were mockers of God This is no bishoplike demeanour M. Iewell but a childish behauiour no sadde writinge but a rascall wrangling no shewe of honesty but a mere scurrilite to fight vpon termes and quarell aboute sillables either contrary to your owne knowleadg and iudgegement or els without all iudgement with much ouersight lightnes and rashenes Harding As the Vulgar Seruice pulleth their mindes frō priuat deuotion to heare and not to praie to litle benefit of knowleadge for the obscurite of it so the Latine geuing them no such motion they occupie them selues whiles the priest praieth for all and in the person of all in their priuat prayers all for all and euery one for him selfe Iewell The 88. Vntruthe For the vulgar Seruice encreaseth deuotion as by sundrie Authorities it shall appeare Stapleton Whether vulgar Seruice encrease deuotion or plucke from deuotion it is not the Authorite of lerned men but the experience of the people that trieth it Verely in our countre the people it selfe confesseth they are much distracted from their deuotion by attending to the Minister reading the Seruice and not vnderstanding it Yea do not your owne doinges M. Iewell confesse it You haue taken order in certaine places of the realme as we certainely vnderstande that betwene your matins and the Communion there be a staye made of halfe an howre or so to thentent the people in that meane while may attende to their priuat praier and priuat deuotion Why is this order taken but bicause at Seruice time the people is distracted from priuat praier and priuat deuotion And truly herein whether the priuat deuotion of the people be not much more now distracted by harkening to there english Seruice which yet they vnderstande not alltogether then it was att the latin Seruice when they vnderstode nothing I dare to make the people itt selfe iudge thereof The reason M. Iewell why you esteme the english Seruice to encrease deuotion more then the latine is bicause you imagin for certain that the people vnderstandeth it As I will easely graunt they do sometimes vnderstande some part thereof so that they do allwaies vnderstande the whole though you would graunt yet no wise man wil graunte it and the people it selfe I dere wel say wil denie it Verely I haue hearde of a Gentleman which reading the Booke of the Statutes in english confessed he oftentimes vnderstoode not what the Statutes meaned And doubtlesse Holy Scripture iff it were not much harder then the english Statutes are so many lerned commentaries shoulde not haue ben made thereupon so many heresies had not ben grounded vpon the doubtefull interpretation thereof Brefely itt had not bene so many hundred yeares read only in the lerned tounges greke and latin The Scripture therefore being not allwaies vnderstanded though in the mother tounge no maruaill if the people be some times distracted For when the Minister readeth on still and the people Harkening thereunto knoweth not what it meaneth what shall they do Shall they harken It is to no profitt Shall they let the Seruice goe and fal to priuat praier Your order is against it whereby if any harken not to the Seruice he shall be taken for a papist Thus by your vulgar Seruice the people oftētimes either is forced to be idle or if he will be well occupied incurrech displeasure What is distraction from priuat deuotion if this be not Thoching your Authorites the saying of Chrisostom that praying together in the Church with our brethern auaileth more then when we praie alone c. maketh directly against your first protestanticall doctrine off praying vnder headges and in chambers when you should come to Churche but for common praier in a vulgar tounge itt maketh not so much as for the priuat praier of eche one praying in the Churche eche by him selue and all with the priest Lyra saying that the people answereth Amen to the priest withe more deuotion when he vnderstandeth the praier saieth truly touching the duty of answering But that according to the Doctrine of S. Paul stādeth not in the whole people but in him qui supplet locū idiotae that supplieth the roome of the ignorant which wordes M. Iewell in alleaging the whole place of S. Paul pag. 194. guilefully and fraudulently left out to make the reader beleue that the whole people was bound to answer Amen Iustinian speaketh of the lowde speaking of the prist not of the Seruice to be vnderstāded as we haue before at large declared The saying of S. Augustin how can he singe duly whiche knoweth not what he singeth pertaine euidently ad Psalmistas to such as were appointed by order of the priest to singe as we haue before declared out of the 4. Coūcel of Carthage not to al the people whose duty it was to praie in the Churche not to singe psalmes The particular application of the psalmes which are songe to our owne selues whereof S. Basill speaketh maye as well be done of deuoute people in the
is saide Beholde Sathan hath desired to sifte you as it were wheate and I haue praied for thee Peter that thy faithe faile not And thou being once conuerted strengthen thy brethern To him it is saide Thou arte Peter and vpon this Rocke I will builde my Church and the gates of hell shall nor preuaile against it To thee I will geue the kaies of the kingdome of heauen c. Beholde he receiueth the keyes of the heauenly kingdome the power of binding and loosing is geuen vnto him The charge of the whole Churche and principalite is committed to him Yet Peter is not called the Vniuersall Apostle Thus farre Gregory In whose wordes I beseche thee gentle Reader consider thre thinges First that the Charge of the VVhole Church and Principalite thereof is committed vnto Peter Secondarely that the Commission of that charge was made by our lorde and Sauiour him selfe to Peter by name and that in three seuerall times in the gospell In S. Matthew at his Confession of Christ. Before Christes passion when the Apostles were in most daunger to falle and after Christes passion for full confirmation of all that went before Last of all that not withstanding all that preemineÌ„ce of Peter notwithstanding the Charge that he had of the VVhole Church not withstanding he was Prince of all the Apostles and had the Principalite of the whole Churche committed vnto him notwithstanding I saye all this yet by the name of an Vniuersall Apostle he was not called Touching the first point note the matter and pithe of this Article to be confessed which is the chefe gouuernement of Christes flocke in the Bishop of Rome For as Peter was Bishop of Rome as the Churche to him committed endureth for euer as that Authorite was not geuen for Peter only so are the Bishops of Rome his successours so doth that commission endure for euer and so doth that Authorite take place force and effect for all the Church of Christ from that time forewarde for euermore Therefore Chrisostom saieth expressely that Christ did shead his bloud vt pecudes eas acquireret quarum curam tum Petro tum Petri successoribus committâ—bat to winne those shepe the charge of whom he did committe bothe to Peter and to the successours of Peter Of the which charge in an other place he saieth Ecclesiae Primatum gubernationemque Petro per vniuersum mundum tradidit that Christ deliuered to Peter the Primacy and gouernement of the Church throughout the whole worlde In which wordes we see M. Iewell the chiefe gouuernement in Christes flocke to be confessed in Peter the Bishop of Rome and in his Successours Touching the seconde point that this chiefe gouuernemeÌ„t so coÌ„fessed is grounded vpon the Scriptures and Authorite of our Sauiour him selfe For S. Gregory after he had affirmed this chiefe gouuernement in Peter he added the reason thereof and saied Ipsi quippe dicitur For to him it is saied Fede my shepe Lo vpon this Commission of Christe geuen in holy Scripture to Peter Only Gregory groundeth the Authorite of Peter So doth also Chrysostom in the place aboue alleaged Touching the last pointe marke I beseche thee good Reader diligently that though such principall Authorite ouer the whole Churche be graunted in Peter yet he is not foâ— all that called an Vniuersall Apostle The Power is confessed the Name or Title is denied Right so of any Bishop of Rome euer sence Peter that title or name of Vniuersal Bishop was neither desired nor vsurped And yet the Authorite notwithstanding hath bene bothe confessed and practised Neuer Pope more practised this vniuersall Authorite then Gregory him selfe His writinges decrees and Epistles yet extant doe most euidently declare it Yet no man euer more abhorred the name then he M. Iewell in all this Article hath not shewed One Pope that euer called or wrote him selfe Vniuersall Bishop It is therefore a great vanitie and but a point of a coÌ„tentious sprit in M. Iewell to crie and call vpon the name of Vniuersall Bishop in the Pope the power and Authorite vniuersall being confessed the name also by the Pope him selfe neither desired neither vsurped For as S. Augustin most truly telleth you M. Iewel Quid est contentiosius quà m vbi de re constat certare de nomine VVhat is more Contentious then to striue vpon the name when the thinge is coÌ„fessed Let vs see therefore what you answer to this place of S. Gregory alleaged by D. Harding You saie Iewell If S. Gregorie were now aliue he would charge M. Harding with open iniurie not only for altering his whole meaning but also for mangling and maiming his very wordes StapletoÌ„ Here be two great faultes in dede M. Iewell First to alter the meaning of S. Gregory then to mangle and maime his wordes But how proue you these two faultes to haue ben committed Let vs see You folowe and saie Iewell M. Harding to proue that the Bishop of Rome was called the vniuersall Bishop alleageth these wordes of S. Gregorie StapletoÌ„ Vntruthe M. Iewell D. Harding doth not alleage them therefore You belie him impudently He saieth in the very beginning of this Article Harding By what name so euer the Bishop of Rome was called c. this is cleare his Primacy and Supreme power is confessed VVich thinge being so whether then he were called by ether of these names he meaneth of the Vniuersall Bishop or Head of the Church or no it is not of great importance And yet for the one of them he meaneth the name of Vniuersal Bishop somewhat and for the other of head of the Church an infinit nuÌ„bre of good authorites may be alleaged But thereof Hereafter Harken M. Iewell Of these Names D. Harding saieth he will speake Herafter What then will he proue now at this present He telleth you Now Concerning the chiefe point of this Article which is the Primacie of the Pope Peters successour First it hath bene sett vp and ordained by God This this M. Iewell is the thinge that D. Hardinge first will proue For this matter he alleaged before Anacletus and now he alleageth Gregory For this point I saie to proue that the Popes supremacy was ordained by God Gregory is alleaged And we haue heard Gregory to proue it in Peter whose successour the Pope is by no lesse then three seuerall authorites of holy Scripture Here therefore I beseche thee gentle Reader consider and marke the shamelesse impudencie of M. Iewell VVhich not being able to answer to the Matter it selfe of the Popes supreme Authorite telleth thee that these wordes were alleaged to proue the Name and title He deceiueth thee he mocketh thee he abuseth thy patience gentle Reader He turneth thy minde away form the Matter to make thee beholde only the Name For thou shallt see that vpon this Name and against this Name he driueth all his talke that foloweth vtterly beside the Purpose and quite out of the Matter For now he
by the way of consequence considering the reason which folowed he spake no Vntruth The reason why there ought to be one high priest in the Church who should haue peerelesse authorite ouer others is the auoiding of schismes If this reason do force that euery seuerall Dyocesse must haue one head bishop it forceth a great deale more that the whole Churche being the greater in numbre and the more in danger of Diuision haue also one Head bishop Which in no man els appearing but in the bishop of Rome to whom the Scriptures the Councelles the Emperours and the Fathers haue graunted the Primacy it maketh as I saide by a right good consequence for the supreme Authorite of the Pope Thus S. Hierom by the force of his reason maye meane the Pope though in his wordes he speake not of the Pope Harding To ordeine and appoint the vicaire of Christ it pertaineth to none other then to Christ. Iewell The 104. Vntruthe For Christ neuer appointed any such vicaire First this For foloweth not The consequence I saie is Vntrue Christ appointed no vicaire Ergo it perteineth not vnto him to do so As by the like it shall appeare The kinge of EnglaÌ„d neuer appointed any high Constable or general Lieutenant ouer the whole Realme of England Ergo it perteineth not vnto him to do so This hangeth very loosely He neuer did it ergo he can not or ought not to do it Especially when we talke of God who can do all that him pleaseth Againe the proposition of M. Iewell is an other most manifest and wicked Vntruthe Which for Truthes sake I wil nowe by Gods helpe euidently proue That Christ him selfe was the Head of all the Churche appointed by God the Father the Apostle saieth plainely God gaue him to be the Head ouer all the Churche which is his Body That Christ gaue the same authorite or Headship ouer all the Churche vnto Peter I proue Christ saied to Peter Thou art Peter and vpon this rocke I will builde my Churche and hell gates shall not preuaile against it Vpon this place thus I reason To be the Foundation of the whole Vniuersall Churche vnder Christ is to haue the powâ—â— and strength of Christ ouer it is to be in Curistes place is to be his Vniuersall Vicair But Peter is the Foundation of the whole Vniuersall Church Ergo Peter was made Christes Vniuersall Vicaire The Maior or first proposition thus I proue Christ is Head of the whole Churche bicause he is the foundatioÌ„ thereof bicause he fedeth the whole flocke bicause he vpholdeth the whole house Ergo to whom Christ geueth all this that is whom he maketh the foundation of the whole Churche whom he setteth to be the feder of al his Churche whoÌ„ he strengtheneth to CoÌ„firme the Apostles and Bishops them selues he hath Christes place and power he is his Vicaire The minor or secoÌ„d propositioÌ„ I proue by the wordes of the ghospell alleaged which wordes to haue ben properly spoken to Peter I proue by the expositions of the Fathers vpon that place That the Person of Peter was made the foundatioÌ„ and Rocke of the whole Churche by those wordes of Christ Chrysostom expressely teacheth vs. His wordes are these vpon that place Quae deus concedere solus potest c. Those thinges which God only can graunte as the power to forgeue sinnes and that the Churche might remaine immoueable notwithstanding so many and so great whaues beating against it and that a poore fisher man might be made stronger theÌ„ any Rocke though al the worlde striued against him these thinges I saye which only God caÌ„ geue Christ promisâ—th in this place that he will geue Euen so God the Father saied to Hieremy the prophet I haue set thee as an yron piller and as a brasen walle But God the Father sett him ouer one natioÌ„ only but Christ sett Peter ouer the whole worlde Thus farre Chrysostom expounding that place of S. Matthew In whose wordes we see Peter to be sett ouer the whole worlde and the poore fisher man to be made stronger and more durable against all storme of the worlde then any Rocke against the whaues Againe in an other place he saieth of Peter Ecclesiae primatum gubernationemque sibi per vniuersum mundum tradidit Christ gaue vnto him the primacy and gouuernement of the Church throught out the whole worlde What is to be Christes vniuersall vicaire if this be not Hilarie expounding also this place of S. Mathewe Thou art Peter c. where Christ first gaue him that name for before he was called only Simon Bar Iona vseth this exclamation to Peter O in nuncupatione Noui Nominis faelix Ecclesiae fundamentum c. O happy foundation of the Churche in the Title of that newe name O worthy Rocke of that building which dissolued the lawes of hel the gates of the Diuel and al the boÌ„des of death O Blessed porter of heaueÌ„ gates to whose arbitrement the kayes of the euerlasting entry are coÌ„mitted whose iudgement on earthe is a preiudicated Authorite in heaueÌ„ Thus S. Hilarie acknowledgeth the person of Peter to be that foundation and Rocke vpon the which Christ builded his Church And therefore this lerned writer as he calleth Christ the Rocke of the Church and Validum excelsi aedificij fundameÌ„tum the stronge fundation of that highe buildyng so in an other place he calleth Peter also Aedificationi ecclesiae subiacens one that laye vnder the building of the Churche that is as one vpon whom the Churche is builded Which also S. Basill confesseth of Peter euen in the very same wordes in effect as S. Hylarie dothe Al which is no more to saie then that Peter was in the Churche in Christes place and roome to holde vp the Churche to builde it and to staye it In like maner S. Ambrose by this place of S. Matthew declareth Peter to be the Rocke of the Church thoughe differently from Christ when he writeth thus of Peter Pro soliditate deuotionis ecclesiarum Petra dicitur c. He is called the Rocke of Churches bicause of his stronge deuotion as our Lorde Saieth Thou art Peter and vpon this Rocke I will builde my Churche For a Rocke he is called bicause he firste layed the foundation off the faithe amonge the gentils and bicause he holdeth together the whole frame and buyldinge off Christen religion like vnto a Rocke that can not be shaken So Peter for the fortitude off deuotion is called a Rocke and our Lorde for his Power and might is called a Rocke Thus farre S. Ambrose Thus bothe Christ and Peter are called the Rocke of the Church by S. Ambrose his iudgemeÌ„t but Peter through Christ and for Christ. For as it foloweth in S. Ambrose Recte consortium meretur nomÃnis qui consortium meretur operis He is well ioyned in felowship of the name which is also ioyned in the felowship of the worke S.
assertion of M. Iewell ouerthrowen and proued vtterly Vntrue where he sayd that Christ had neuer appointed any such Vicaire Last of al thus farre a Truth is proued sufficieÌ„t to destroie the principall assertioÌ„ of M. Iewell in this Article fighting against the vniuersal and Supreme authorite of the bishop of Rome S. Peters successour For Christ leauing Peter his Vicaire committed not only to him but to his Successours also as Chrysostom expressely saieth the shepe which he had redemed with his bloud the Vniuersall Churche through out the worlde as you haue heard also Chrysostom to affirme Harding But because our aduersaries do wrethe and wrest the Scriptures be they neuer so plaine by their priuat and strange constructions to an vnderstanding quite contrary to the sense of the Catholike Churche c. The 105. Vntruthe ioyned with a slaunder Stapleton By such slaunders robbers are called theues and protestants are called heretikes For how large a scope M. Iewell might I here take to proue you wresters and wrethers of Gods holy worde as it is here most truly noted of you I will note a fewe in stede of many sufficient to iustifie this Vntruthe and to clere the slaunder What is more plaine in holy Scripture then the wordes of Christ in his last Supper Take and eate This is my Body And againe Drinke ye all of this This is my my bloud of the newe testament And yet how is it wrested and wrethed off you The Lutheran saieth This Bread is my Body and maketh Hoc this the neuter gender to agree with Panis bread the Masculin gender confessing yet a reall presence The Sacramentary of Zurich will haue est is to stande for significat Dothe signifiee Bicause he will haue a signe only off the Body in Sacrament The Sacramentatary off Geneua will haue the verbe est is to stand for is in value not is in substance and so est must not be a verbe substantiue but a verbe valuatiue inuenting a newe grammer to maintaine their newe diuinite Likewise in the wordes of Christ. This is my bloud they make false greke ioyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false latin ioyning hic with vinum to make at the length false english and to driue Christ to saie This wine is my Bloud which were a repugnaunce in nature as M. Iewell him selfe confesseth Againe to speake of M. Iewelles dealing herein first he saieth we construe datuâ— for dabitur is geuen for shall be geuen and yet afterwarde quite contrary to him selfe crieth out at D. Harding for pressing the worde datur is geuen calling it scanning of tenses ripping vp of syllables and hunting after letters and goeth aboute to proue that it shoulde be dabitur not datur the future tense not the present tense Thus he choppeth and changeth his minde to wreste and wrethe Scriptures at his pleasure But to procede to other examples what is more plaine for the Sacrament of extreme Vnction then the wordes of S. Iames. Is any sicke amonge You Let him cause the priestes of the Churche to come in to him annoynting him with oyle in the name of our Lorde What is more plaine for absolution of the priest in the Sacrament of penaoÌ„ce then the wordes of Christ in the ghospel whose sinnes ye forgeue they are forgeuen to them whose ye retayne thâ—y are reteyned What can be writen more plainely against the Iustification which you teache by faithe only then the saying of S. Iames Man is iustified by workes not by faith only What can more plainely ouerthrowe the certainty of grace and saluation which you teache euery Christen man to haue then that which S. Paule saieth With feare and trembling worke your saluation What doth more manifestly proue that by the Sacrament of baptim sinnes are taken away which Caluin and his scholers expressely denie then the wordes of S. Peter in holy Scripture Let euery one of you be baptised in the name of Iesus Christ to remission of sinnes What can be more expressely spoken for the authorite of vnwriten traditions then the coÌ„maundement of S. Paule kepe ye the traditions which ye haue receiued either by mouthe or by lettre What can more plainely proue the Sacrament of holy Order that is that in geuing holy Orders to the signe of imposition of handes grace is annexed which thinges the signe and the grace make a Sacrament then the wordes of S. Paule Neglect not the grace which is in thee which was geueÌ„ thee through prophecy with the laying on of haÌ„des of priesthood What other thinge meaneth the Apostle when he saieth Charite couereth the multitude of sinnes theÌ„ to teache vs that good workes done by Charite do redeme sinne and are meritorious And yet M. Iewel haue not you and your felowes abolished Extreme Vnction Do you not vtterly denie the Absolution by the priest Teache you not Only faithe to iustifie Preache you not that a maÌ„ may be assured without al doubte of his saluatioÌ„ CoÌ„mende you not the blasphemous doctrine of Caluin touching Baptim setting forthe his Institutions in the english tounge by publike authorite wherein this pestilent doctrine against the necessite of baptim is maintayned and sett forthe Refuse you not vnwriten traditions cleauing onely as you protest to the writen text of Gods worde Doe you not vtterly denie the Sacrament of holy Orders publishing in your last Conuocation only two Sacramentes Baptisme and the Supper of our Lorde Last of al doe you not impudently declaime against the doctrine of Merit calling it a Pelagian heresy And howe doe you all these thinges so expressely and directly against holy Scripture but by manifest wrething and wresting of holy Scripture to your owne priuat Interpretation from the Catholike sence and meaning If I woulde procede after this maner in the rest of your manifolde absurde and wicked heresies what a large scope might I here take to discourse vpoÌ„ the whole rable of your ragged and wretched wrestinges of Gods holy worde But good Sir you that so facingly vpholde the matter noting it so solemnely for an Vntruthe that you shoulde be called the wresters of holy Scripture you that startle and wince so at it was your kybed hele touched or are your selfe cleane and not guilty of any such matter I assure thee good Reader it woulde make a iust treatise it selfe alone the only discouering of such infamous wrestinges of holy Scripture as this honest man innocent forsothe and true in all pointes hath vsed And that I maye not seme to saie this only of affection or otherwise then truthe beholde gentle Reader for a taste of his whole lewde Replie what a number of textes of holy Scripture in this one Article which we nowe haue in hande M. Iewel hath wrested and wrethed by his priuat and strange Construction to an vnderstanding quite contrary to the Catholike Churche There is no greate occasion in this question of
him not as a sect by his patrone but as the flock by their Pastour vt sit vnus Pastor vnum ouile that there may be one Pastour and one flocke and as S. Hierom saieth vt schismatis tollatur occasio that schisme might be auoided In like maner where it was alleaged out of Irenaeus that to the Church of Rome all the Churche that is to saye all that be faithefull any where oughte to repaire Propter potentiorem Principalitatem For the mightier principalite of the same M. Iewell here saieth Iewell Of these wordes groweth their errour They dreame of a kingdome and Principalite But Christ saieth to his disciples The kinges of Nations rule ouer them Vos autem non sic But you may not sâ— Beholde howe shamefully Christes holy worde is abused In that place of the gospel the Apostles not yet replenished with the holy Ghoste thought that Christ should haue a temporall reygne and therefore when they heard that Iohn and Iames the sonnes of Zebedee sued to sit the one of 〈◊〉 right haÌ„d the other on the leafte Indignati sunt it de duobus 〈◊〉 They toke an IndignatioÌ„ against those two brethern The Christ calling them vnto him saied the wordes alleaged signifying vnto them that they shoulde not looke for any temporal honour rule or preferment such as Kinges of the Nations exercised but who so woulde be greatest amonge them should be their seruaunt Nowe Ireneus speaketh of a Principalite in the Churche off Rome not temporall or Ciuill as full grossely M. Iewell imagineth folowing therein that rude ghospeller Andreas Smidelinus but a Spirituall Iurisdiction such as all the Churche not all the worlde and all faithefull not all pagans and infidels then subiect to the Romaine Empire ought to repaire vnto The humilite that Christ commaunded his Apostles in that place taketh not away the Spirituall Authorite and Iurisdiction of Prelats in Christes Churche The Bishop off Rome ruleth the Churche of God as S. Paule saied of such as he had appointed Regere ecclesiam Dei to rule the Churche of God as S. Ambrose saied that Damasus was the Ruler of Gods house as Chrisostom saieth that to Peter Christ gaue Primatum guber nationeque per vniuersum mundum The primacy and gouuernement thourough out the whole worlde as S. Gregory saieth that to Peter The charge and Principalite of the whole Church was coÌ„mitted All this is not to rule as Kinges of Nations rule ouer them but as such to whom we must obedire subiacere tanquam rationem reddituris pro animabus nostris obeye and be subiect as vnto such which shal geue accoÌ„pt for our soules but they them selues must be Sicut ministri as seruauntes not in subiection but in humilite And thus bothe Scriptures must stande together M. Iewell must not ouerthrowe one Truthe by an other neither wrest that to Spiritual IurisdictioÌ„ which was expressely spoken of the temporall and ciuill With the like vprightnes and sincerite whereas D. Harding alleaged the saying of S. Ambrose that Rome was more aduaunced Per Apostolici Sacerdotij Principatum By the Chiefty of the Apostolike Priesthood in the Tower of Religion then in the Throne of temporall power M. Iewell for answer hereunto wresteth a place off holy Scripture and saieth Iewell Peters whole power in Rome was Spiritual and stode onely in the preaching of the Ghospell with which armour God is able to pull downe kinges and Princes to the obedience of his Christ. Thus saieth God vnto Hieremie I haue sett thee ouer Nations and kyngdomes And S. Peter speaking generally to all Christen people saieth Vos estis Regale Sacerdotum You are the Kingely priesthoode This principalite and Towre of Religion was not onely in Rome but also in euery place where the Name of Christ was receiued Stapleton In this later place out of S. Peter M. Iewell hath falsely translated the text For where the Latin hath Vos estis regale sacerdotium and the greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingely priesthood without the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that or illud M. Iewell to make it serue his turne hath translated the wordes thus You are that Kingely Priestood And so hath put in the word That more then he founde in the Text. And vpon the vehemeÌ„cy of the word That he inferreth This principalite and Tower of ReligioÌ„ was not only in Rome but also in euery place where the Name of Christ was receiued But false translation maketh no proufe S. Peter in that place after the minde of S. Basill and S. Augustine who are to be thought to haue vnderstanded the text as well as M. Iewell calleth all Christen men Regale Sacerdotium A kingely Priesthood bicause as of the mysticall vnction we be all called Christians so as the membres of Christ the true and euerlasting priest we be all Priestes S. Hierom calleth this generall and Common priesthood of all Christen men Baptim expounding shortly that which the other Fathers spake by circumstances Againe as S. Peter calleth here Christen men Regale Sâ—cerdotium a kingely priesthood so S. Iohn in his Reuelation saieth Fecisti nos deo nostro Regnum Sacerdotes regnabimus super terram Thou hast made vs a kingdome and Priestes to our God and we shall reigne ouer the earthe And in the olde lawe the like was saied to the Iewes You shall be to me priestly kingdome and a holy Nation But as it will not folowe therefore that euery Christen man is a kinge and all ChristeÌ„ men rule and raigne alike nor that euery Iewe was as rightly a priest as was the Tribe of Leui no more it wil folow that euery ChristeÌ„ man is a priest in one kind and maner of priestood or that the Principalite of Priesthood is in euery man alike Thirdly albeit al Christen men in respect of the internall Sacrifice of a Contrite harte be priestes yet in respect of the Apostolike priesthood and of the externall Sacrifice of Christes Church none are priestes but such as are Ordred thereunto And of such Apostolike Priestes the B. of Rome by S. Ambroses Iudgement had the Principalite And by that Principalite Rome was more glorious then euer it was by the Imperiall Throne Last of al because at Rome by S. Ambrose his Iudgement was the principalite of Apostolike priesthood and Rome for that was more glorious then for the Imperiall Throne it foloweth that as the Empire of the Romaines was through out the worlde but the Chiefe Rule and Authorite thereof came from Rome so the faithe of the Romaines was preached through out the worlde as S. Paule saieth but the Principalite of Apostolike priesthood the rule and Authorite came from thence This is the comparison of S. Ambrose in that place and this he noteth as a Speciall and principall prerogatiue of that Churche Wherefore M. Iewell doth bothe great wronge to that holy
M. Iewell stealeth from the Matter Marke what the Answere of M. Iewell ought to be M. Iewell wil proue S. Chrysostom a lyar M. Iewell iuggleth one word for an other to make pastime pag. 89. Euseb. lib. 6. cap. 43. Nazianzen in Apologet The effect of M. Iewelles former Allegations Hom. 6â— ad Pop. Antioch Socrates li. 6. cap. 3. Niceph. li. 31. ca. 2. Al M. Iewelles allegations haue proued nothinge The 80. Vntruthe ioyned with a Slaund scoffe The .81 Vntruthe ioyned with a scoffe The .82 Vntruth For these plaine wordes of Chrisostom include no nuÌ„ber to Receiue vvith him CaÌ„ Apost 8. De Cons. Dist. 1. Episcopus The .83 Vntruthe in falsifying the CanoÌ„ of the Apostles pag. 90. Can. 14. Carth. 6. Can. 18. Can. 59. Tâ—l 4. cap. 17. Aâ— CleruÌ„ eâ— literatos Bohaemie The .84 Vntruthe â—â—uching the time of Chrysostom In liturgia The .85 Vntruthe For the deuoute Receiued not alwayes Ad pop Antioch Homi. 61. Ad Ianuarium epistol 118. Luca. 7. Homi. 61. aâ— pop Antoch Those which remained in the Churche Receiued not The drifte of Chrisostom in the Homilie alleaged Ones Receiuing in the yeare The 86. Vntruthe standing in the manifest Corruption of Chrysostom Stapleton Hoâ—â—lia 61. ad pop Antioch â—riuat â—asse Concluded pag. 64. Diuis 1. pag. 89. The 87. Vntruth Slaunderous In Concil Lateran· pag. 98. The .88 Vntruth ioyned with a folie TransubstantiatioÌ„ proued by Scripture Luc. 22. Genes 1. Rom. 11. TransubstantiatioÌ„ proued by the Fathers Lib. de ijs qui initiantur mysteriis Cap. 9. Nature is Chaunged De Pascha Homil. 5. The Catholike Doctrine of Christes Reall presence in the Sacrament pag. 98. By D. Sanders ProtestaÌ„ts do a thousand folde more Iniury to the People by their double kinde then the Catholikes in One Kinde diuis 2. pag. 99. The .89 Vntruthe Slaunderous The 90. Vntruthe Slaund The 91. Vntruthe in belying the state of the questioâ— Pag. 96. * Those wordes are not in in the Sermon nor in any part of the Chalenge M. Iewell crieth Guilty and yeldeth diuis 3. The .92 Vntruthe Slaund Stapleton Iewell pag. 191. The .93 Vntruthe For S. Paule there hath not opened these wordes drinke ye all of this in that sence as M. Iewell fancyeth The .94 Vntruthe That practise declareth no such meaning â— is by â— Iewell before â—uouched In The Foâ—tresse c. M. Iewel is cast in his owne turne diuis 4. pag. 102. The .95 Vntruthe Slaunderours and peuish M. Iewelles Argument Diuis 6. The .96 Vntruthe Slaunderous In the leafe 21. The .97 Vntruthe Slaunderous The .98 Vntruthe Slaunderous The singular lâ—wdenesse of M. Iewel M. Iewell coÌ„fesseth a foyle in the Lutherans Peter Martyr Cyrillus ad Euoptium In opposâ—tione ad Anamathe â—ismum 11. Tom. vlii VVhy the Catholikes beleue that vnder either kinde whole Christ is present See their wordes before fol. 22. Diuis 10. Iâ—well pag. 113. The .99 Vntruthe Slaunderous not only to D. Hard. but to S. Hilary whose very wordes those are De spiritu S. lib. 1. Cap. 3. A clere Example of M. Iewellâ—s Grosse IgnoraÌ„ce or els of VVilfâ—ll Malice In lib. de Synodis aduersus Arrianâ—s M. Iewell in Slaunderiâ—g D. Harding slauÌ„dereth S. Hilary diuis 10. pag. 118. The 100. Vntruthe Slâ—und The 101. Vntruthe For the Churche of Rome is neither late nor particular 1. ad Timo. 3. In commentar in 1. ad Tim. 3. In Apologia 1. aduersus RufinuÌ„ The faithe of Rome Lib. 4. â—pist 8. Diuis 12. pag. 122. Tâ—e .102 Vntruthe Slaunderous The .103 Vntruth For beside S. Augustin and Bede S. Chrystom one other auÌ„cient fathâ—r is of that minde August In li. 3. de consensu euangelistarum cap. 25. Beda li. 6. Theophyl In cap. Luc. 24. * In the .57 Vntruth pag. 123. The .104 Vntruthe For it was the Sacrament as it hath bene proued The .105 Vntruthe For it is gathered by good proofe oute of Gods worde Lucae 28. pag. 68. Luc. 28 M. Iewell saieth and vnsaieth The .106 Vntruthe For Christes example proueth well our purpose The 107. Vntruthe For these two disciples in Emaus were theÌ„ no priestes The .108 Vntruthe For in your challenge you speake not of the Churche The .109 Vntruthe For that appeareth not in the Scripture August in catenâ— in 24. Lucae Greg. in Euang homil 23. M. Iewels ArgumeÌ„t M. Iewell alleageth late writers againste the olde Doctours diuis 13. Iewell pag. 125. The 110. Vntruthe Slaunderous pag. 126. The .111 Vntruth â—or he gaue it to S. Luke and his other disciples VVho were no infidels pardy The .112 Vntruth For this expositioÌ„ is not contrary to the other saying of Chrysostom The .113 Vntruth For D. Harding hath made no vntrue reporte of his doctour Hom. 17. operis imperfecti The signe of the Crosse. The Bl. SacrameÌ„t is a sancticationfi â—uc 24. Actâ— 27. diuis 14. pag. 126. The .114 Vntruthâ— slaunderous 1 Cor. 10. The 11â— Vntruthe slaunderous diuis 19. pag. 131. The .116 Vntruthe Slaunderous Diui. 22. pag. 135. The .117 Vntruthe Slaunderous VVhy the Sacrifice is not celebrated on good Fridâ—â—e 1. Cor. 2. diuis 28. The .118 Vntruthe Slaunderous diuis 31. pag. 147. The .119 Vntruthe Slaunderous Ex Gelasio contra Euâ—ic ben diuis 31. Iewell pag. 148. The .120 Vntruthe Slaunderous M. Iewellee chalenge is answered But he Altereth the Question pag. 69. and .142 pag. 132. pag. 148 The Institution off Christ Practise of the Churche The double Practise of Gods Churche See the Fortresse annexed to Venerable Bede D. Hard. Diuis 1. The .121 Vntruthe Slaunderous The 122. Vntruthe Slaund The Maior Bedâ— Lib. 1. Cap. 29. Histor. Angl. The Minor Diuis 3. The .123 Vntruthe Slaunderous Churche Seruice proued in a touÌ„ge not vnderstanded The Maior Praefat. in Paraliâ— Concil Carthag 3. CaÌ„ 40. The Minor Actâ— 14. In 1. Cor. 14. Homi 35. Strabo lib. 14. Actor 2. Iâ—an GraÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 166. pag. 167. Lib. 7. Epist 63. Aenead 8. Lib. 5. diuis 3. pag. 154. The 124. Vntruthe Slaund Hieron in epitaphio Panloe The 125. Vntruthe For this was no parte of the common Seruice as it shall appeare bothe here and more at large in the 78. Vntruthe M. Iewelles Argument Hieron in Epitaph Paulae De â—aâ—eâ—hi sandis rudib cap. 9. The .126 Vntruthe For it is spoken only of latin tounge M. Iewelles Argument middot The .127 Vntruthe for none of these examples are of the primitiue Church The 128. Vntruthe Slaund It is the 78. Vntruthe The principal Issue of this Article pag. 160. pag. 162. D. Har. Diuis 8. The .129 Vntruthe Slaunderous D. Hard. pag. 160. The .130 Vntruthe For by this Authorite of Strabo it is clerely proued The singular lewdenesse of M. Iewel The .131 vntruthe iâ—altering the texte of D. Harding Iewell pag. 161. The .132 Vntruthe Slaunderous pag. 160. The .133 Vntruthe For Plinie can not so meane Rom. 1. The 134. Vntruthe For it appeareth not so by Plinie Vhe .135
place alleaged The 332. Vntruthe Slaund The .333 Vntruthe For the contrary appearâ—th â—y that which folowâ—th 〈…〉 The .334 Vntruth For it â—oloweth immediatly According as the Holy Pope Vigilius hâ—th appointâ—d The .335 Vntruth For the B. of Iuâ—â—iniana had his Authorite from the B. of Rome M. Iewell hath twise nipped Iustinia Lib. 1. Cap. 27. M. Iewâ—lles Argâ—meâ—t M. Iewelles Arguments The .336 Vntruthe For the lawe spâ—aketh not of â—ll prerogatiues The .337 Vntruth For tâ—at Title in a sâ—nce might belonge to bothe pag. 299. Thâ— .338 Vâ—â—râ—tâ—e mâ—re Slaund aâ—d â—euiâ—h D. Hardingâ—s arguâ—ent The 339. Vntruthe Slaund Lib. 2. de sacerdo io In epist. ad Dam. De Trinita te lib. 6. Luc. 22. The .340 Vntrâ—the Slaunderous Homi 55. in Matth. Lib. 4. epist 32. The .341 Vntruthe Slaunderous Tâ—â— .342 Vntruthe mâ—re Slaunderouâ— The .343 A BurtheÌ„ of Vntruthes al slaunderous The 344 Vntruthe standing in false translation The 345. Vntruth Slaund Lib. de vt litate cre-i dendi Cap. 17. The 346 Vntruthe Slaund The 347. Vntruthe For Christe appointed such a vicaire That Christ appointed a Vicaire Generall Ephes. 1. Mat. 16. Ioan. 21. Luc. 22. Homilia 55. in Mattheum Hierem. 1. Homil. 1. de penitentia Hilarius in Matth. Can. 16. In Matth. can 6. De Trinitate lib. 6. Lib. 2. de Spir. Sancto Serm 67. Tom. 3. Commeâ—tar in Matth. 16. In praescript lib. 1. epist. 3. lib. 4. epist. 9. De simpliprelaâ— In epist. ad QuintinuÌ„ Orig. li. 5. Cap. 6. In epist ad Rom. Ioan. 21. Lib. 12. in Iohan. Cap. 64. EpiphaÌ„ in anchoraâ—o et 2.1.56 2. â—8 An Obiâ—ction The Answer Luc. 22. How the Churche is builded vpon Peters person and yet vpon the faith of Peter Lib. 1. retract at â— 21. CoÌ„tra epistolam Donati Lib. 2. de sacerdotio Homil. 1. de paenitentia The .348 Vntruthe Slaund and Facinge Scriptures vvrested by Protestants Luc. 22. pag. â—26 Ibidem M. Iewell Contrary to him selfe pag. 561. Iacob 5. Ioaâ— 20. Iac. 2. Philipp 2. Act. 2. 2. Thess. 2. 2. Tim. 4. 1. Petr. 4. Cap. 17. in fine Scriptures wrested by M. Iewell in this 4. Article 2. Cor. 11. Iewell pag. 227. sol 5. A. The 349 Vntruthe in wresting of Holy Scripture â— Corinth 11. Iewell pag. 302. 1. Corint 15. Iewell pag. 233. The .350 Vntruthe in wâ—sting of Holy Scripture Esa. 2. Esa. 2. fol. 67. B. The .351 Vntruthe and .352 in wresting at ones two places of holy Scripture Iewâ—ll pag. 233. 1. Corinth 3. Ephes. 2. Apoc. 2â— M. Iewel falsifieth S. Paule Hebr. 13. In expositione in Math. ser. 13. in Psa. 54. Ioan. 10. Li. 1. CoÌ„â— Ioniniâ— Lib. 3.1.3 pag. 244 The .353 Vntruthe in wresting holy Scriptâ—re Math. 20. â—â—th 20 Contra Hosium in dâ—fens prologum Breâ—tij Act. 20. a In 1. Timoth. 3. b Hom. 1. de paenit c Li. 4. epist. 34. Hebr. 13. Math. 20. De vocat· Gent. lib. 2 Ca. 6. â—ap 248 The .354 Vntruthe in false traÌ„slating S Peter and false aplication also 1. Pet. 2. a Serm. 2. de bapt ca. 8. b lib. 20. de ciuit dei Ca. 10. c Contra Luciferianos Apocal. â— Exod. 19. Rom. 1. pag. 25â— 2. Thess. â— The 355. Vntruthe bothe fonde and wicked The Antichrist 2. Thes. 2. Ambros. in CommeÌ„tar ibideÌ„ That the Pope is not Anti-Christ pag. 275. Luc. 22. The 356 Vntruthe in wresting the Prophets wordes Mich 3. The .357 Vntruthe as before Deute 17. The .358 Vntruthe as before Ioan· 14. Math. vlt. pag. 276. The .359 Vntruthe as bâ—fore Math. 3. 1. Cor. 4. Acto 20. The .360 Vntruthe as shall appeare Euseb. lib. 3. cap. 31. pag. 292. pag. 304 Matth. 23. Stapleton Matth. 23. diuis 20. pag. 261. The .361 Vntruthe Slaund pag. 265. The 362. Vntruthe threefolde as shal appeare Cap. 5. The 363. Vntruthe For they stande bothe wel together Concil Nic. câ—n 5. The .364 Vntruthe False Translation * huiusmo di queâ—tiones examinent Appeales to Rome decreed in the Nicene CouÌ„cell Epist. 1. ad Orientales In rescripto ad Orientales Histor. trip lib. 4. cap. 9. pag. 264. In rescripto ad OrieÌ„tales ToÌ„ 1· CoÌ„c See before Fol. 33. B. and 34. A. Historia tripart lib. 4. cap. 23. Theodoret. li. 2. ca. 8. Hist. Concil Sard. Cap. 7. M. Iewelles baren ArgumeÌ„t The 365. Vntruthe For in that Councell appeareth no suche decree The 366. Vntruthe False translation Vide tomom 1. Concil pag. 420. Fol. 36. sâ—q Aug. epist. 90.91.92.93.95.96 Celest. ep 1 ad gal episc Cap. 3. The passing Impudency of M. Iewell Theodor. lib. 2. cap. 5. The 367. Vntruthe In Nipping awaye the first wordes of S. Cyprian Ciprianus lib. 1. epist. 5. The 358. and 359. Vntruthe with the vauntage as shall appeare Sess. 22. Cap 8. 10. M. Iewelles true dealing The .370 Vntruthe Slaund AutheÌ„ de Sanctiss episc Coll. 9. Si quis vero The .371 Vntruth For the Contrary shal now appeare Lib. 11. Epist. 54. L. si extraneus ff d. condict caus dat l. com modissinâ—è ff d. lib. posthâ—mis The .372 Vntruthe For this lawe speaketh not of Ecclesiasticall matters Câ—d de Satrâ—sanctis Ecclesijs omni The .373 Vntruthe In falsyfying the text of the lawe Glosa in verbo Prae rogat Cod. dâ— summa Tâ—init eâ— fid Cath. Nâ—s reddentes The 374. Vntruthe For the Churche of CoÌ„staÌ„tinople is not in Al Respectes of preeminence c. * Vid glosam in verbo vetuâ—tatem vâ—bi supra Cod. de episcopis cler Omnes * Ciuile Actions The .375 Vntruthe For the lawe speakâ—th only of Ciuill actions Bernard ad Eugenium de Considerat lib. 3. Bernardâ—s Epist. 190 The 376. Vntruthe as shall appeare The .377.378 and diuers other Vntruthes as shall appeare The .380 Vntruth For not out of Chrysostomes own workes as M. Iewell supposeth The .381 Vntruthe Slaunderous A Truth of M Iewell August de Gâ—aâ—â—a Châ—isti lib. 2. cap. 2.6 7.8 〈◊〉 17. In epist. ad BonifaciuÌ„ In the .97 Vntruthe The .382 Vntruthe Slaunderous Epist. Chrysost ad Innocentium Tom. 5. * The .383 Vntruthe in false translating as it shalanoÌ„ appeare The .384 Vntruthe Slaunderous three wayes The 385. Vntruthe For these wordes are oll to be founde in Chrysostom The .386 Vntruthe Slaunderous Palladius in vita Ioan Chrysostom Et extat in Aloysio Lipoma no. Tom. 2. lib. 3. par 2. M. Iewelles Vntruthes particulary layed forthe That S. Chrisostome Patriarâ—he of Constantinople Appealed to Pope Innocentius Chrysostomus in epist 1. aâ— Innocentiâ—Ì„â—om 5. Nicephorus li. 13. ca. 19 * Câ—ntâ—â— omnes Canâ—â—es lâ—geâ— And â—ontâ—a toâ— ac 〈◊〉 canâ—nes Nicephosrus lib. 13· cap. 32. cap 33. Li. 8. cap vlt. Leo epist. â—â— Li â—3 cap. 32. 33. In epist. 2. ad Innocentium 〈◊〉 5. * Neque caeâ—uabijâ—iantur Nicephorus li. 13. Cap. 30. Idem li. 13. Cap. 34. Ibidem * Exâ—uthoramus * Consultò pag. 268. Epist. 2. ad Innocentium * Clerus Socrâ—tes li. 2. câ—p 11.