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.
of God is not obeied and that one Priest for the time not be Churche and one Iudge for the time insteede of Christ is not thought vpon Iewell The .94 Vntruthe For S. Ciprian speaketh these wordes of euery seuerall Bishop not only of the Bishop of Rome Stapletō If S. Ciprian speake not only of the Bishop of Rome as you confesse he doth M. Iewell then he speaketh of the Bishop of Rome D. Harding saieth no more in the wordes alleaged Ergo it is no Vntruthe that he saied Againe D. Harding meaned not that this place of S. Ciprian should be spoken only of the Bishop of Rome but that it is also well and truly vnderstanded of euery Seuerall Bishop in his owne Dyocesse not only of of the Bishop of Rome Therefore in this point D. Harding and M. Iewell do agree And therefore it is no Vntruthe in the one except it be in bothe Harding To whom if the whole brotherhood that is the whole number of Christian people which be brethern togeather and were so called in the primitiue Churche woulde be obedient c. Iewell The .95 Vntruthe Standing in the manifest corruption and falsifying of S. Ciprian Stapletō Where probabilite and reason leadeth vs to the contrary there is no manifest corruption or falsifying of the writer Manifest corruption importeth a wilfull and purposed guile No such to haue bene in this place if I talked with a Bishop of Sarrisbery and not with M. Iewell I durst to make him Iudge For first if this place be meant not only of euery seuerall Bishop but of the Bishop of Rome also by M. Iewelles owne graunte then being with vs Catholikes a sure and vndoubted truthe that the whole brotherhood subiect to the Bishop of Rome is the whole number of Christian people to interpret that whole brotherhood as D. Harding doth for the whole number of Christen people it is so farre from any manifest corruption or falsyfying that it is no corruption o◠falsyfying at all If M. Iewell will saye that this presupposed opinion of the whole brotherhood that is of the whole number of Christian people subiect to the Bishop of Rome is a wronge and false opinion he shall vnderstande our opinion herein is such as we haue lerned of the holy Fathers of Christes Churche Chrysostom saieth Christ did shead his bloud to redeme those shepe the charge of whom he committed bothe to Peter and to the successours of Peter I trust M. Iewell will exclude no parte of Christen people from these shepe which Christ with his bloud redemed Then by Chrisostoms iudgement are all Christen people the flocke not only of Peter but of Peters successours also who are the Bishoppes of Rome S. Ambrose speaking of the Church which S. Paule calleth the Piller and grounde of truthe addeth Cuius hodie Rector est Damasus The ruler of which Churche at this daye is Damasus who then was Pope of Rome This Church which is the piller and grounde of truthe is no particular Churche or parte of Christes flocke but the Vniuersall Churche and the whole number of Christen people Venerable Bede calleth the Pope S. Gregory praelatum Ecclesijs iamdudum ad fidem conuersis gouuerner of the Churches lately conuerted to the faithe From those Churches none are excluded S. Hierom saithe that Christ made Peter the Master of his house that vnder one shepheard there may be one faithe In the house of Christ and vnder one shepeard is one brotherhood the whole number of Christen people Thus then to interpret the whole brotherhood subiect to the Bishop of Rome for the whole number of Christen people as D. Hardinge doth is no Vntruthe at all nor no falsyfying of S Ciprian at all seing that by M. Iewelles owne graunt S. Ciprian speaketh there as wel of the Bishop of Rome as of other Bishops Harding Amonge the Canons made by the 318. Bishops at the Nicene Councel which were in number 70. 96. and all burnt by Heretikes in the East Churche saue xx c. Iewell The .96 Vntruthe ioyned with folie as shall appeare Stapletō If this be an Vntruthe and that ioyned with a folie then haue you your selfe M. Iewell vttered an Vntruthe and that with a folie For these are your owne wordes M. Iewell in your text folowing Iewell The true Athanasius him selfe of whom we make no doubte saieth that the Arrians of Alexandria burnte the Catholike mens bookes and 276 therewithall the Canons of the Councell of Nice in the time of the Emperour Constantius Iulius being then Bishop of Rome Stapletō And for this purpose you quote vnto vs in the margin Athanasius in Epist. ad Orthodoxos Now M. Iewell though this be a manifest Vntruthe that you reporte of that Epistle of Athanasius for in that whole Epistle there is no one worde of the Canons of the Councell of Nice reade and see the Epistle who list yet it is a farre ouersight in you to note that for an Vntruthe in D. Harding which your selfe auoucheth afterwardes for certain and true Thus we might shortly Returne vpon you this Vntruthe by your owne assertion affirming the same But bicause one Vntruthe is not well defended by an other Vntruthe though the aduersary may so be answered we tell you therefore againe that such Canons and in the number aboue mencioned were burnt in Alexandria by the Arrians We bringe for witnesse thereof the Epistle of Athansius and other Bishops writing so to Marcus the Pope of Rome and complaining thereof in their letter to him We bringe you also an Epistle of Iulius the Pope liuing at the very time of the Nicene Councel writing to the Bishops of the East such as had them selues bene at the Councell and reporting in that Epistle to the number of .xxiiij. Canons beside the twenty which commonly are to be read in that Councell Beside all this many other Canons are alleaged as of the Nicene Councell by diuerse of the Fathers which are not at this present to be founde in the Nicene Councell Diuerse of which Canons are particularly mencioned gathered together and sett forthe of late against M. Nowell It shall not nede here to repete them To that place I referre the Reader Is not all this sufficient to proue that such Canons were loste Is not Athanasius and Iulius sufficient to clere D. Harding of this Vntruthe No. M. Iewell will finde a shifte for them bothe What is that First as touching the Epistle of Athanasius to Marcus he saieth it is forged But how doth he proue that For sothe after that he had affirmed as you hearde in his wordes before that the true Athanasius writeth of the burning of these Canons to Iulius the Pope he addeth Iewell But M. Hardinges Athanasius is either so forgetfull or his 277. lies or so impudent and carelesse what he saie that he maketh piteous complainte of the same burning vnto Marcus that was Bishop in Rome before
affected VVho so euer trauaileth in the reading of the Auncient Fathers findeth that name he meaneth Head of the Churche allmost euery where attributed to Peter the first bisshop of Rome and consequently to the successour of Peter that name I saye either in termes aequiualent or expressely Iewell The 121. Vntruthe For Peter only is so called yet was not Peter then Bishop of Rome Stapleton What Will. M. Iewell defende nowe that Peter was not bisshop of Rome and renewe the olde doting opinion of his Father Luther holding that Peter was neuer at Rome M. Iewell saieth Peter was not then bishop of Rome What meaneth he trowe we by this Doth he meane Then that is when those fathers wrote and called him so he was not Bishopp of Rome Who is so very a dolte as to saie that If he meane by Then the time that he liued here in earthe by howe many Authorites might he be confounded S. Hierom saieth plainelye Petrus Romae vigintiquinque annis Cathedram sacerdotalem tenuit Peter occupied the priestly Chaire at Rome xxv yeres Ireneus Optatus and Augustin reakoning vp the Bishops of Rome vntell their time do reaken Peter for the first bishopp of Rome Egesippus Eusebius and Epiphanius do testifie that S. Peter suffred at Rome And will M. Iewell forsake and gainesaie all these lerned Fathers of Christes Churche the lowest of them wel nere twelue hundred yeres olde Iosephus a right approued historiographer saieth Illud veritatis certè signum esse si de eisdem rebus eadem omnes conscribāt That is an vndoubted token of truthe when all euen of one matter do pronounce after one sorte Let therefore M. Iewell bringe any one writer before the age of that fonde frier Martin Luther that euer wrote the contrary It is maruail that M. Iewell auouching this matter so stoutely and building his Vntruthe thereuppon would yet in all his text bringe no proofe no reason no argument at al to confirme it I wisse he could haue tolde vs muche out of the story of his brethern of Meydeburge had he thought their lies worthe the telling Therefore he thought better to auouche it by his owne Soueraine Authorite stoutely then to proue his most Impudent Vntruth fondely Nowe bicause M. Iewell auoucheth that only Peter was called Head of the Churche and yet his assertion nothinge weakened there by let vs shortly See a reason or two that may be Framed thereof S. Peter by M. Iewelles confession was called Head of the Churche of the Fathers S. Peter was Bishopp off Rome within the first .600 yeres Ergo the Bisshopp off Rome was Called Head of the Churche within the first .600 yeres Nowe bicause M. Iewell saieth that only S. Peter was so called let vs proue the like of Damasus an other bishop of Rome .400 yeres after Christe by the argument that D. Harding made and the which M. Iewell in his Replie reproueth bicause it was not solennelye made in mode and figure as thoughe for lacke of that it coulde not be made otherwise The wordes first of S. Ambrose are these Where as the whole worlde is Gods yet the Churche is called his House the Ruler whereof at these daies is Damasus Of these wordes I frame this argument in good mode and figure Whosoeuer ruleth the howse of God which S. Paule speaketh of to Timothe ruleth the Vniuersall Churche But Damasus the Pope by the verdit of S. Ambrose ruled the howse of God mencioned in S. Paule Ergo Damasus the Pope by the Verdit of S. Ambrose ruled the Vniuersall Churche The Minor or second proposition is euident by the wordes of S. Ambrose alleaged The Maior or first proposition is euident by S. Paules very wordes whiche are these These thinges I write vnto thee o Timothee hoping to come shortlye vnto thee But if I slacke to come I haue thus writen to thentent thow mayest knowe howe to behaue thy selfe in the house of God whiche is the Churche of the liuing God the Piller and grounde of truthe Loe this howse of God which S. Paule here speaketh of is that Church which is the Piller and Grounde of truthe Suche is no particular Churche but only the Vniuersall Churche For Particular Churches may and haue erred many but the Vniuersall Churche can not possibly erre and hathe neuer erred She is the Piller She is the Grounde of Truthe Against her Hell gates shall not preuaile Thus the former Propositions being bothe euident and true the one out of S. Paule the other out of Holye and Lerned Saincte Ambrose commenting vpon S. Paule the Conclusion must nedes folowe which is that Damasus the Pope Ruled the Vniuersall Churche not only his owne dyocese or patriarkeshipp of Rome Nowe if the Ruler be not the Heade I would M. Iewel should instructe vs what the Head of a companye or common welthe signifieth other then the Ruler of that company or common welthe Thus M. Iewell hath in termes equiualent the Head of the Vniuersall Churche And a bisshopp of Rome so called farre within his first 600. yeres If therefore M. Iewell made his Challenge at Paules Crosse for the honour of God for boulting out of the Truthe and for the matter it selfe whiche is in controuersy he must according to his promise yelde and Subscribe to this Olde holy Father S. Ambrose If he did but dally and to ye about certaine termes and phrases then the worlde may knowe and See what trifling Sermons prelats and Preachers of this newe clergy not only doe make and pronounce before their honourable and worshipfull audience but also do print and set forthe to be Readen and preserued of their posterite Leo in the letters of the whole Generall Councel of Chalcedor was called their Head as hath before bene alleaged But a generall Councell representeth the Vniuersall Churche and is the Chiefe Bodye of the same Ergo by a good Consequent Leo was Called off no lesse then of a whole Councell the Head of the Vniuersall Churche Ergo not only S. Peter but Damasus and Leo two other Popes haue bene so Called Ergo M. Iewell must Subscribe Harding Theodoretus in an Epistle to Leo calleth the same in consideration of the bishop of that See his primacie Orbi terrarum praesidentem praesident or bearing rule ouer the whole worlde Iewell The 122. Vntruthe Standing in vntrue translation I turne to your rext and finde you to proue this Vntruthe in these wordes Iewell Yet Replie will be made that Theodoretus calleth the Churche of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhich wordes M. Harding 547 vntruly translateth President or bearing rule ouer the worlde For he knoweth that the greke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Sitting in the first place and forceth not of necessite any rule or gouernement ouer others Stapleton You proue your selfe but a vaine trifler and a mere grammarian M. Iewell when you Replie after this sorte We
〈…〉 Partly of such as he hath Slaunderously 〈…〉 Harding withal Partly of such other as 〈…〉 committed about the triall thereof in the Text of the foure first Articles of his Replie VVith a Reioyndre vpon the Principall Matters of the Replie treated in the Thirde and Fourthe Articles By Thomas Stapleton student in Diuinite Magna est Veritas praeualet Greate is the Truthe and it preuayleth 〈…〉 SPES ALIT AGRICOLAS Printed in Antwerpe by Iohn Latius At the signe of the Sower 1566. With Speciall Grace and Priuilege 〈…〉 Maiestatis Gratia Speciali 〈…〉 est Thomae Stapletono 〈◊〉 inscriptum A Returne of Vntruthes vpon M. Ievvelles Replie c. per aliquem Typographorum admissorum tuto libere imprimendum curare publicé distrahere nullo prohibente Datum Bruxellis .26 Aprilis Anno .1566 Subsign Pratz A TABLE OF THâ— PRINCIPALL MATTERS BY THE ORDER OF THE ALphabet VVherein Art signifieth the Article Fol. the leafe a. and b the first and second side A. Asia the lesse in great parte vnderstode not the Greke tongue Proued out of Strabo against M. Ievvell Art 3. fol. 64. b. 65. a. b. Aultars in the Apostles time Art 3. fol. 118. b. S. Augustin our Apostle defended from the Reproches Lies and Slaunders of M. Ievvell Art 3. fol. 129. b. 130.131 and 133. a. b S. Augustin our Apostle commended by Venerable Bede Art 3. fol. 129. a. b. by S. Gregory fol. 132. a. b Athanasius facingly belyed of M· Ievvell Art 4. fol. 27. b Athanasius ad Marcum Papam defended Art 4. fol. 26. b. 27.39.41 b. and 42. a Athanasius thrise banished and thrise restored Art 4. fol. 159. b. 160. a Of the Africanes dealing tovvarde Pope Zosimus and of their Copieâ— of the Nicene Councell Art 4. fol. 47. b. and 48. a. b Appeales to Rome decreed in the Nicene Counâ—â—ll Art â— fol â–ª 〈…〉 73. Also in the Councell of Sardica fol. 74. Appeales to the Pope of Chrysostom to 〈…〉 Art 4. fol. 82. and in many folovving Of 〈…〉 Iulâ—us fol. 89.90 and 91. Of Flauianuâ— to Leo fol. 92. a. Of The 〈◊〉 to Leo also fol. 102. b. Of Iohn Talaida patriarke of Alexandria to 〈◊〉 fol. 109. a 〈…〉 proue a Superiorite in him to vvhom the Appeale is made Art 4. fol. 〈…〉 104. The Appeale of Donatus to Constantin the Emperour mislyked and reproued by S. Augustin by Optatus and by Constantin him selfe Art· 4. fol. 104. b. 105.106 a No Appeales made of Ecclesiasticall matters to any Prince lavvfully Art 4. fol. 104. b. seq 107· and 108. Appeales made to the Pope vvhen the Emperour toke the contrary parte Art 4. fol. 108. b. and 199. a No Appeale remoued from the Pope to any other Iudge lavvefully Art 4. fol. 110. a. and b. B. S. Basils place touching the number of Communicants expounded fol. 7. a Brittanny receiued their first open and settled Christendom from Rome Art 1. fol. 19. b. Art 3. fol. 124. and 128. Brothâ—râ— be not allvvaies names of equalite Art 4. fol. 119· Confirmation of Bishops by and from the Pope· Art 4. f. 126. b. 127. b. 128. b. 129. Bishops restored by the Pope Art 4. f. 158. b. seq Reconciled to the Pope fol. 165. b. sâ—q C. The Communion of Englande differeth from the Order of the Massâ— Recorded in S. Dyâ—nisâ— Art 1. fol. 3. a. And in S. Basill and Chrysostom Ibidem b. Likeâ—ise in Cyrillus bishop of Hierusalem Ibidem fol. 4. a. â—Vhâ—re Sacrifice the Communion booke lacketh Art 1. fol. 5. b. 6. a. In the Commâ—nion of Englande there is no Consecration Ibidem Thâ— Number of Communicants at a Masse or Communion is no parte of Christes Institution Art 1. fol. 7. a. and b Item fol. 8. a Communion betvvene those that neuer savve one the other Art 1. fol. 10. a. Item betvvene those vvhich vvere absent one from the other Ibidem fol. 14. b. and 15. a. Such Communion in distinction of places proued Art 1. fol. 15. b. The vanitie of M. Ievvelles Challenge Art 4. fol. 186. a The Intent of M. Ievvelles Challenge Art 1. fo 34. a. Art 4. fo 181. b. Communion vnder One kinde proued out of holy Scripture Art 2. fo 49. b. seq The vvordes of Christ Drinke ye all of this doe not force the laye people to Râ—ceiue the Communion vnder bothe kindes Art 2. fol. 44. a. b. seq M. Ievvelles Challenge is ansvvered but he altereth the Question three sundry vvayes Art 2. fol. 55. a Calfhill and M. Ievvell in contrary opinions Art 3. fo 103. b. 126. a. b Constantinople subiect to Rome in spirituall Iurisdiction Art 4. fol. 19.20 and 21. Chrysostomes Appeale to Innocentius thâ— Pope Art 4. fol. 84. b. 85.86.87 seq Item 94 95.9â— Foure Conditions â—â—quired to a compromisse Art 4. fol. 101. b Dedication of Churcâ—es in the yerâ— of our Lorde 346. Art 4. fol. 134. b Councelles Confirmed by the Pope Art 4. fol. 134. b. to the leafe 157. The Chalcedon Councell allovved and defended Art 4. fo 174. seq Hovve Constantinople obtayned the second place after the Bishop of Rome Art 4. fol. 155. b. 1â—6 a. and b E. VVhat vvere the Syrian psalmes of Ephrâ—m Art 3. fol. 93. a Englande receiued their first Faithe and Christendom from Rome not from grekes or hebrevves Art 3. fol. 127. and in many leaues folovving all M. Ievvelles Argumentes to the Contrary dissolued The Communion of England See C. The Seruice of Englâ—nd in many pointes contrary to the Catholike Faithe Art â— fol. 133. b. 134. a Emperours neuer iudged ouer bishops in matters of the Faithe Art 4. fol. 92. b Bishops oft the East subiect to the See of Rome Art 4. fol. 14. b. to the leafe 20. 〈◊〉 fol. 117. to the leafe 126. F. VVhy the Sacrifice is not Celebrated vpon good Frydaye Art 2. fol. 54. a The first preachers of the faithe in Fraunce Art 3. fol. 67. The latin Seruice in Fraunce not vnderstanded vvithin the first 600. yeres Art 3. fol. 100. G. Hovve S. Gregory abhorred the name of Vniuersall Bishop â–ª and yet practised him selfe an vniuersall Supremacy ouer the Churche Art 4. fol. 7.8.9 and in many leaues folovving S. Gregory our Apostle Art 4. fol. 24. a H. Hâ—vvseling of persons practiâ—ed in the primitiue Churche Art 1. fol. 11. a. and b the Pope called Head of the Chalcâ—don Councell by the letters of the Councell TO M. IOHN IEVVEL THOMAS STAPLETON vvissheth the loue of Truthe IF you are M. Ievvell the Man that you preteÌ„d to be desirous of Gods honour a Zelatour in the House of God and a Boulter out off that Truthe vvhich you haue vaunted and many doe thinke can not be founde it shall not seme straunge vnto you much lesse it shal offende you if I amonge the rest though a Man to you vnknovven yet a Christen Man and your Countreman do put my helping hande to this your Zelous
if I should put you particularly in minde vvhat faulte is there of an honest discrete and vpright vvriter to be auoyded that you haue not incurred and either Ignorantly or vvilfully committed Your Ouersightes touching the Storie Time and Practise of the Churche are Greate and Many I reporte you and the Reader to these places for example thereof Art 3. fol. 82.83 b. Art 4. fol. 39. b. 42. a. 44. b. 94. a. 140. b. 160. b. 162. b. 164. b. 174. b. Hovvbeit this maye procede of Ignorance and is Excusable But that you should Claime by Open Condemned Heretikes and Builde your Proufes vpon their sayinges and doinges vvhat Ignorance can you here pretende or vvhat Coulour off Excuse can you deuise If you remembre you haue done no such thing CoÌ„sider I beseche you hovve Often and hovve Boldely you alleage the Arrians their sayinges and doinges in the fourthe Article against the lavvfull and devve Obedience practised by the Carholike bishops vvhom those Arrians persecuted to Christes Vicaire here in earthe the bishop of Rome For the readyer vevve hereof and hovve also you Claime by the late Grekes by EutychiaÌ„s and by Donatistes these places noted may pointe vnto you Art 1. fol. 13. a. Art 4. fol. 75. b. 97. b. 109.110.119 b. 120. a. b. 126. a. 130. b. 162. b. 163. a. 169. a. If suche Plea maye commende your Action then must you seeke for an other Benche and an other Courte The Catholike Churche admitteth no such vvitnesses to speake or to geue euidence VVe haue not so Lerned Christ M. Ievvell This point verely of all levvdenesse is the levvdest An other sleight or Crafte you haue to destroye a Truthe by telling a Truthe Example vvhereof you maye beholde Art 4. fo 160. a. and 161. a. By that meanes you make many longe Processes to very shorte Purposes Your maner of vvriting is beside so Dissolut Loose and Negligent or els your selfe so Impotent in contradiction that many times you are founde Contrary to your selfe sometime in plaine vvordes to Confute your selfe at other times by the force of your ovvne reasoning to be Cast in your ovvne Turne For a vievve of particular examples in eche one of these faultes I remitt you to these places For the first Art 1. fo 11 b. 31. b. Art 2. fo 50. b. Art 4. fo 62. a. 158. a. For the seconde Art 1. fol. 19. a. 25. a. 32. a. Art 4. fol. 149. b. 150. a. For the thirde and laste Art 2. fo 45. a. Art 3. fol. 85. b. 111. b. Your maner of Reasoning is so beside al Reason and so Squarre from the Purpose that thereof arise a huge and mayne Number of levvde and Fonde Argumentes vvhich by the Force of your talke must nedes be Concluded Verely no lesse fonde and foolish then those vvhiche you made and framed your selfe also in your Replie vnder the name of D. Hardâ—nges Arguments Only this is the difference Those in your Replie vvere fathered of you vpon D. Harding vntruly as it hath bene othervvhere declared vnto you and vvere your ovvne but made in sporte or els to make sporte These vvhich are to be founde in this Booke are rightly youres and of your selfe made in good earnest I haue only brought them in to their Forme and exemplifyed them by the like VVherein hovve vprightly I haue dealed I make euery Indifferent Reader yea your selfe M. Ievvell if any Indifferency be in you the Iudge VVhere and in vvhat places these your levvde and fonde Argumentes maye be founde bicause the number is not conuenient to be noted in this place I remitt you to the Table of this Booke and to the first letter of your ovvne Name therein Other generall examples of your levvde Dealing or rather VVraÌ„gling you maye consider M. Ievvell not to trouble you vvith longe serche thereof Art 1. fo 4. b. 17. b. Art 2. fol. 46. b. Art 3. fol. 62. b. 121. b. Art 4. fol. 3. a. 30. a. 56. b. 133. b. 185. a. 186. b. Many particular faultes might yet more be noted But for a shorte vievve thereof I remitt you M. Ievvell or any other the Reader hereof to the Table of this booke and the place of it aboue saied All vvhich layed together euery Indifferent Reader and your selfe also shall see except in suche thinges you can see and not see that bothe for your Vntrue Allegatyons of the Fathers the Councelles the very text of holy Scripture the Ecclesiastical histories the Lavves and Decrees and of other good Authors bothe Olde and Nevve as also for your vnhonest and levvde dealing through your vvhole maner of vvriting neither your Person is to be Credited and muche lesse your doctrine to be tolerated By this also it may appeare that I haue rightfully Returned Vntruthes vpon you and haue therefore not vvithout good Cause Intitled this my small labour A Returne of Vntruthes vpon M. Iewell c. vvhich yet I haue so Intitled not only for this Cause but also and that Principally bicause the Vntruthes vvhich in these Foure Articles to the Number of a Hundred tvventy and fyve you haue charged and turned vpoÌ„ D. Harding I haue discharged him thereof and Recharged or Returned them vpon you againe The other nevvly Charged vpon you to the number of certain hundreds are suche as you haue committed in your Replie in such places as you labour to Iustifie and to proue that thinge vvhich in the Margin of D. Hardinges text you noted for Vntruth VVhich paynes you take not allvvaies and therefore allvvaies I enter not to your Replie but shortly do Iustifie the vntruthe and so Returne it vpon you for a Slaunder Only you take that paynes vvhen the Vntruthe requireth such a proufe or declaration As vvhen it contayneth a Matter of Doctrine And at suche times I enter your Replie and vvhat I finde touching that vntruthe I goe thourough vvith it especially in the thirde and fourthe Articles In the other tvvo vvhy I do not so the reason shall be geuen in my Preface to the Reader But touching these Vntruthes vvhich it hath liked you M. Ievvell in these foure first Articles to charge D. Harding vvithall if vve shoulde Consider a litle your maner of Dealing therein and somevvhat specifie the same vvoulde it trovve you thereby appeare that you did it either for the Loue and Zele of Truthe it selfe or els vpon good and substantial groundes moued thereunto No truly But directly the Contrary For as touching the first vvhat Loue or Zele of Truthe can be presumed to haue bene herein I appeale but to all indifferent Readers vvhen you note that for Vntruthe vvhiche you coulde not be ignorant vvas not the saying of D. Harding him selfe but of his Author alleaged then presently Examples of this your Dealing the Diligent Reader maye espie Art 1. fo 10.26 and 29. Also Art 3. fol. 120. b. Art 4. fo 48. b. For in these places you note for vntruthes those vvordes vvhich are
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
their CoÌ„municating together Yea trulâ— Or els did Ireneus reason weakely and persuade wrongefully and vtterly beside the purpose with Victor the pope But an easier matter it is to let M. Iewell be ouersene in this Vntruthe aâ— he hath ben hetherto in all the rest then to marre the reason of Irenaeus so lerned and famous a writer writing in so earnest a cause and to such a person as the Pope was By this it appeareth though Ireneus saie not expressely they did communicat together to whom the Sacrament was so sent yet vndoubtedly he meaned so and reasoned so Thus not only this Vntruthe is proued true but also which went next before where M. Iewell very boldly sâ—ied that there appeared no such CoÌ„municating together in sundry places in any ancient Father For now we haue one at the lest in whom such a Communion appeareth Let vs now considre an other Harding Iustinus Martyr saieth thus VVhen the priest hath made an ende of thankes and praìers and all the people thereto haue saied Amen they vvhich vve call deacons geue to euery one then present bread and vvater and vvìne Consecrated to take parte of it for their housell and for those that be not present they beare it home to theÌ„ Thus in that time they that serued God together in the common place of praier and some others that were absent letted from coming to their compaine by sickenesse busynes or otherwise communicated together though not in one place Iewell The .26 Vntruthe Iustinus speaketh not one worde of communicating together StapletoÌ„ What then M. Iewell Ergo they did not Communicat together How foloweth this reason How holdeth your argument proceding negatiuely But Iustinus saieth The Sacrament was sent vnto them that were at home Ergo they which were at home did coÌ„municat with them which receiued in the Church or place of common praier How saye you Did they or did they not If they did then is D. Hardinges saying true If they did not then either they receiued the Sacrament at home without any CoÌ„munion at all or els they had a seuerall Communion by them selues at home If they had a seuerall Communion by them selues at home then were there two Communions one day in one parishe one in the Church of such as receiued there an other at home of such as receiued in their houses Let now M. Iewell chose whether he will graunt that they which receiued at home communicated with the other and made but one Communion with the rest which Communicated in the Church as M.D. Harding saieth and as truthe is they did or els that they in the Church made one Communion by them selues and they at home an other seuerall Communion also For so shall we haue by M. Iewells confession two CoÌ„munions in one parish vpon one day which is as much as ij Masses in one parish in one day The thinge which he stoutely denieth in an other Article If they which receiued their housel at home receiued it without a Communion at all then the priuat housell of sicke persons at home though none Communicat with them is proued by this example of the primitiue Church A Thinge coÌ„trary to the doctrine of M. Iewell and his felowe protestants in the Communion booke Harding Tertullian saieth thus Non sciet maritus quid secre to ante omnem cibum cibum gustes Et si scierit panem non illum credet este qui dicitur VVill not thy husband knowe what thou eatest secretly before al other meate And if he do knowe he will beleue it to be bread and not him who it is called Iewell The .27 Vntruthe The translation wilfully corrupted It violently turned into him Stapleton No Vntruthe at all no wilfull corruption no violent translation M. Iewel in al these wordes But rather a more distinct and euident translation the better to expresse the Authors minde For the worde illum though it be referred as you would haue it to Panem Bread yet it signifieth not materiall bread such as the baker maketh but it signifieth that bread which came downe from heauen it signifieth that Bread which geueth life to him that eateth of it This Bread is Christ him selfe It may therefore well and truly be translated not only it that is that Bread that I saye which came downe from heauen which geueth life to the receiuer thereof but also him that is Christ. For bothe come to one Whether you translate illum it that Heauenly and lifegiuing Bread or him that is Crist which is heaueÌ„ly and lifegiuing bread Thus there was no cause to note an Vntruthe but if it were to make vp a numbre or to crie vpon Wilfull corruption or Violent translating of one worde for an other Seing bothe wordes meane one thinge being truly and sincerely taken Harding He who it is saide to be of Christen people or who it is called that is our Maker and Redemer or which is the same oure Lordes bodie Iewell The 28. Vntruthe The Sacrament was neuer called our maker or Redemer by any of the olde Fathers StapletoÌ„ What then if no olde Father euer wrote so How is this an Vntruth on D. Hardinges part Doth he saie the olde Fathers called it so No Sir he saieth no such thinge But that the ChristeÌ„ people called it so And not precisely in such termes but which is the same our Lordes Body Now M. Iewell thinke you it an Vntruthe to saie that in Tertullians time Christen folcke or the olde Fathers called that bread the Bâ—dy of Christ and so consequently our Maker and Redemer Tertullian him selfe saieth of that bread Panâ—m illum Corpus suum fecit He made that Bread his Body If Christ made it so as Tertullian saieth thinke you M. Iewel it was not called so of the Christen people as D. Harding saieth But what saieth our Sauiour himselfe in the gospell Doth not he saie of that Bread which he toke in his handes which he brake and blessed This is my Body Doth he not in these wordes call it his body Thinke you M. Iewell Christen people did not so call it also If Christ so called it him selfe and Tertullian after him in expresse wordes witnessed it how is it an Vntruthe so to expounde Tertullians wordes as bothe him selfe otherwere expressely speaketh and as Christ him selfe in the ghospell pronounceth But you stande vpon these wordes Maker and Redemer Why M. Iewell What difference is there betwene Christes Body and our Maker and Redemer Is Christes Body any other then Christ him selfe Doth not Christ saie of his owne flesh to be eaten of the Christians Qui manducat me viuit propter me He that eateth me liueth thourough me If then Christen people receiuing the Body of Christ do receiue Christ him selfe if Christ him selfe be our Maker and Redemer how is this Vntrue that this most Blessed Sacrament is called of the Christen people their Maker and Redemer How the auncieÌ„â—
by the greate whore of Babylon Rome shoulde be meaned Yea yea proue this Master Iewell by the Fathers of the firste 600. yeares by the Scriptures or any generall Councell of that tyme and then we will beleue yelde and Subscribe to yow in that pointe Harding And from whence he meaneth Rome all the Churches of the VVest haue taken their light As the Bishoppes off Gallia that nowe is called Fraunce doo acknowleadge in an Epistle sent to Leo the Pope in these wordes Vnde Religionis nostrae propitio Christo Fons Origo manauit From the Apostolike See by the Mercye off Christe the Fountaine and Spring of oure Religion hathe come Iewell The 32. Vntruthe The Faithe of the West Church came not first from Rome D. Harding saieth not so muche But that the West Churche toke their Light from Rome Whereby he meaned that all the West Churches haue had from Rome thoughe not their verye Apostles and first Preachers yet whiche you your selfe Confesse in the Texte M. Iewel the Cōfirmation of Doctrine and also other great conference and comfort For all this M. Iewell is it not a light and helpe to Religion This D. Harding saiyeth the West Churches had from Rome This you confesse they had and that you saye at the beginning Why then note you D. Harding for Vntruthe in the Margin which youre selfe saieth and confesseth for Truthe in the Text But the Faithe off the VVest Church saye you adding it in the margin for a reason of the Vntruthe came not first from Rome First they toke their light though not their first faith And therfore youre Vntruthe is no Vntruthe on D. Hardinges parte But on your part how Vntrue it is you shall see First for Fraunce one of the greatest pillers of the West Churche you haue in D. Harding his wordes a Confession of the Frenche bishoppes them selues aboue xj C. yeares past that the Fountaine and Springe of their Religion came from the See Apostolike recorded in the vndoubted and Authentike workes of Leo. Therefore that you bringe to the contrarye in the text off Nathanael off Lazarus whom Christe raised and of Saturninus that they should first preache the faith in Fraunce and yet as you saye no Commission from Rome appearing whereby they shoulde be sent thither it is a Vaine Gheasse against the expresse Testimonye and Confession of the Frenche bishoppes them selues aboue vnleuen hundred yeares paste that whether by Commission from Rome by the Mouthe of those that yow name or whether by Romanes them selues or other sent from Rome and not these whiche withoute any Author or Writer M. Iewel bringeth in here vpō his Owne Credit whiche waie so euer it came I saye that from Rome it came Nowe not only Fraunce receiued their very first faithe from Rome as by the testimonye of the Frenche bishoppes them selues appeareth but many other principall countres of the Weste Churche also Our owne countre being first called Britanny and possessed of the Britons whose posterite now only remaineth in Wales receiued the faith from Eleutherius Pope of Rome about the yeare of our Lorde 156. as Venerable Bede in the history of our Church of Englande recordeth In the yeare of our Lorde 411. The Scottishmen receiued their first bishop Palladius from Celestinus then Pope of Rome as witnesseth Bede also Shortly after this time the Britains being forsaken of the Romains oppressed with the Peightes and Scottes their euill neighbours and last of all so ouerronne with the Saxons and English people sent for in to ayde them that with in lesse then ij hundred yeares all that is now called England was brought vnder the dominion of the Saxons and English people the olde Brittons beinge driuē to the straightes which they yet kepe being all heathen and infidels then to our countre of England and to vs Englishmen liuing in paganisme and idolatry that holy and blessed bishop of Rome S. Gregory directed the holy and vertuous Monke S. Augustin our Apostle who in his time conuerted Kent and Essex to the faith whose felowes and Scholers conuerted in short space all the realme of England that is all the English people to the faith of Christ. So that as the olde Brittons from Eleutherius the Schottishmen from Celestinus bothe holy Popes of Rome so we Englishmen from S. Gregory a blessed and lerned Pope also receiued not only the Light of our religion but also our very first Faith and belefe in Christ Iesus All which may furder appeare to him that will peruse the History of Venerable Bede lately sett forthe in English Not only England Fraunce and Scotland but the most part of Germany receiued euen from Rome their very first faith and knowleadg off Christ. For as Saxony had their first faith of Sergius the Pope about the yeare of our Lorde 690. so shortly after an 716. all the inwarde partes of Germany receiued the faith from Gregory the second a vertuous Pope also by the preaching of Bonifacius a Schottishman borne directed thither frō Rome Friselande in like maner conuerted to the faith by Willebrorde an English monke had him their first byshop confirmed from Rome So Norwaie by the preaching of Adrian the fourth Pope of Rome Bulgaria by Nicolaus the first Dalmatia and Sclauony all much about a time from the Church of Rome also receiued the faith Socrates writeth that the Burgunyons came to the faith of Christ perceauing by them selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the God of the Romains did mightely helpe such as feared him How thinke you now M. Iewell Had not D. Harding good cause to saie and truly to saye that the west Church toke their light from the Church of Rome yea and to saye that the faith of it came first from Rome which is more then D. Harding saied and yet no Vntruthe neither as the lerned do knowe Harding As touching that the Oblation of the Body and bloud of Christ done in the Masse is the Sacrifice of the Church and proper to the newe Testament 33 Commaunded by Christ to be frequented according to his Institution c. Iewell The .33 Vntruthe Christ neuer commaunded or named any such sacrifice Stapleton This Vntruthe doth but serue to make vp a number It is the same in effect with the fifte Vntruthe There it is answered There it is proued that Christ Commaunded a Sacrifice though he named none And D. Harding saieth it was Commaūded by Christ not named I referre the Reader to the next Vntruthe folowing Though M. Iewell may repete Vntruthes to make vp a number yet it is not our ease nor the profit of the Reader to repete idely one thinge being ones thouroughly proued Harding The opinion of the Fathers is that the daily and continuall Sacrifice ought 34 Daily to be Sacrificed that the death of our Lorde and the worke of our redemption might alwaies be celebrated and had in memory Iewell The .34 Vntruthe
returned backe vnto you And haue you done all this so Impudently so Facingly so extreme Braggingly without the Shame of the worlde Wihout Feare of God You a preacher of Gods holy worde you an instructer of the people you a Bishop and God will Teache you Truthe at home which haue printed openly so many notorious Lies so outragious Vntruthes so facing fashoods Are not your selfe now guilty of all these Vntruthes lege talionis which in so â—â—tle roome and so many you haue forged vpon D. Harding Harding By reporte of Chrysostom the Sacrifice in his time was daily offred that is to saie the Masse was celebrated But many times no body came to communicat Sacramentally with the priestes 45 as it is before proued Iewell The .45 Vntruthe This is not yet proued Stapleton Yes M. Iewell it is so proued that you shall neuer be able to auoide it I meane euen by this place of Chrysostom This is the syllogismus or brief argument of the whole VVhere the daily Sacrifice is made and none doth communicat with the Priest there is Masse without communicants But Chrisostom saieth the daily Sacrifice was made and no body did communicat Ergo by Chrysostoms saying there was a Masse without communicants Of this it foloweth A masse without communicants is priuat Masse Ergo there was priuat Masse Here M. Iewell to defeate this argument presseth and wringeth him selfe as many waies as arte or witt coulde helpe him And yet none will serue First he demaundeth Iewell Whether M. Harding wil rest vpon the bare wordes of Chrysostom or qualifie them somewhat and take his meaning Stapleton To the which his answer is He will rest vpon the wordes of Chrysostom not bare but taking also his meaning Which is to meane as he spake and not contrary to his speache M. Iewell disputeth on bothe sides First he saieth Iewell If he presse the wordes precisely then Chrâ—â—ostom him selfe did not Communicat For he was Some body And the plaine wordes be No body did Communicat Who euer thought M. Iewell had bene so very a foole as to be ignorant that in an vniuersall speache sâ—mper excipitur persona loquentis Euer the party that speaketh is excepted Namely in such thinges which signifie an Action not touching the Speaker him selfe As here Chrysostom saying that No body did communicat speaketh it of the communicating of Other with him not of his Owne communicating After this M. Iewell disputeth vpon Chrysostoms meaning by a Gheasse vtterly Vntrue as it shall now appeare He saieth It appeareth Chrisostoms purpose was to rebuke the negligence of the people for that of so poppulous a Citie they came to the Communion in so small compaines This Gheasse as it is vtterly vntrue so it is vtterly vnproued I will tell you Chrisostoms purpose and proue it to by his owne wordes His purpose was to persuade the people froÌ„ their vsuall ones receiuing at Easter and to come oftener to receiue the holy Sacrament These are his wordes euen next before the wordes last alleaged I see great inequalite of thinges amonge you At other times when as for most parte ye are in cleane life ye come not to receiue your rightes But at Easter though ye haue done some thinges amisse yet ye come O what a custome is this O what presumption is this The Daily Sacrifice is offred in vaine c Lo M. Iewell you heare what ChrisostoÌ„s purpose was by his own wordes not by a Vaine Gheasse contrary to his wordes For you saie vpoÌ„ your former Vaine and Vntrue Gheasse that he calleth those Compaines in a vehemency of speache cae No body Now he speaketh against the custome of ones receiuing of all the people at Easter as it is nowe and saieth that for all the Daily Sacrifice yet Not One receiued As for that you bringe exaÌ„ples of Scripture and of ChrysostoÌ„ that Nemo No Body Doth sometime signifie a fewe and small company you must remembre M. Iewell that examples serue to expresse and to make clere one matter by an other not to proue and conclude one thinge vpon an other You knowe the rule Exempla dilucidant non probant Examples doe open that which is darke they proue not If you had first proued that Chrysostom by the word No body had meant smal Compaines then for example of the like your allegations would haue serued well Nowe to proue this can not serue but only to exemplifie Thus your simple gheasse vpon Chrysostoms meaning is founde vtterly Vaine Fonde and Vntrue So bothe the wordes and the meaning of Chrysostom make directly against you and proue clerely that none did communicat ofteÌ„times in the daily Sacrifice which is priuat Masse Yeat M. Iewell hunteth after other shiftes and sacketh euery corner of his olde notes to ouerthrow and obscure this clere testimony of Chrysostom for priuat Masse And saieth Iewell And albeit this onely answer compared with the maner of Chrisostomes eloquence which commonly is hote and feruent and with the coÌ„mon practise of the Church then may suffice to a man more desirous of truthe then of contention yet I haue good hope c. StapletoÌ„ If you M. Iewell had bene more desirous of the truth which your forefathers beleued then of Contention to maintaine your late vpstert Faction the Lutheran Secte if you had minded in dede to yelde to the Lerned Fathers as you professed in your Sermon to doe if your whole intent and ende in this Replie had not bene to defende your ouer fonde and rashe Chalenge with the which your owne brethern are offended but to trie the Truthe of our faithe in Christ Iesus you woulde your self haue iudged that this your Answer to the place of Chrysostom had bene very Fonde Childish and Peuish For what Child but you would call the wordes of ChrysostoÌ„ in doubte saying There is no Body that Dothe Communicate Bicause he him selfe communicated which was some body For I pray you M. Iewel if these wordes caÌ„ not proue the Sole Receauing of the Priest which you call priuat Masse what wordes shall euer be able to proue it Did you Deuise your Chalenge vpon Certain Termes which you thought could neuer be founde in the Auncient Writers or did you seke after the Matter comprised in such termes If the first then you your selfe M. Iewell are the man that you speake of more desirous of CoÌ„tention then of Truthe If the last then you haue here a Priuat Masse You haue a daily Sacrifice which the Latin Church hath called the Masse eueÌ„ before ChrysostoÌ„s time without CoÌ„municaÌ„ts If this as I saied do proue no Priuat Masse I beseche you M. Iewel tel vs by what words wil you haue it proued Wil you denie we haue had Priuat Masse these later 900. yeres Wil you denie the Catholikes haue it at this howre in Italy FrauÌ„ce Germany Spayne Portugall and other Christened CouÌ„tres I dare say you wil not put vs to
had ben a sobre writer and not a quarelling wrangler you might iustly haue saied Sir I finde no such thinge in Chrysostom vpon that place and therefore vnlesse you name vs where Chrysostom so saied it may be thought you haue missereported him Thus or in some like maner as you knowe best your selfe M. Iewell had not this willfull heresy taken awaye all modesty you might haue laied to D. Hardinges charge Now you first put it for an Vntruthe in the margin yea and repete it againe in the next Vntruthe folowing then you charge him in your text for an Vntrue Reporter of his doctour and al most Vntruly and SlauÌ„derously on your parte For these are the wordes of Chrysostom or as M. Nowell speaketh of an auncient writer printed with Chrysostom and longe taken for him Sed quia de sanctis caepimus dicere c. Bicause we haue begonne to speake of holy thinges it is not to be left vnspoken that sanctification is one thinge and that which is sanctified an other For Sanctification is that which sanctifieth an other But that which is sanctified can not sanctifie an other though it selfe be holy As for example Thou makest the signe of the Crosse ouer thy bread right so as S. Paule saieth For it is made holy by the worde of God and praier Thou hast sanctified it thou hast not made it Sanctification But that which the priest geueth with his hand is not only a thinge sanctified but also Sanctification For as much as not only that is geuen which is sene but also which is vnderstanded And so it is laufull to cast of the sanctified bread to beastes and to infidels bicause it doth not sanctifie the receiuer But if that which is takâ—n of the hande of the priest were such a thinge as that which is eaten from of the borde all would eate from of the borde and no man would eate of the priestes hande VVherefore our Lorde also did not only blesse the bread in the waye he meaneth at Emaus but gaue it also with his hande vnto Cleophas and his fellowe And Paule as he was vnder saile did not only blesse the bread but also gaue it to Luke and to his other disciples Now that which is geuen with the hande is not to be geuen to beastes nor to infidels for that is not only Sanctified but also Sanctification and sanctifieth the receiuer Thus farre Chrysostom In which wordes he doth bothe expounde the place of the 24. of S. Luke whereof I spake a litle before for the Sacrament and also saieth expressely touching this place which we now talke of the 27. of the Actes that S. Paule in the ship gaue the bread with his hande to Luke and to the rest of his disciples not to infidels M. Iewel and that the same was not only a holy Thinge more then Common Meate sanctified by praier and the worde of God but also Sanctification which Sanctifieth and maketh Holy the Receiuer which is the Blessed Sacrament M. Iewell not Common Meate And thus M. Iewell Chrysostom is not missereported of D. Harding but D. Harding is Slaundered by M. Iewell Harding It is not to be maruailed at albeit S. Paule deliuered to the Corinthians thinstitution of our Lordes Supper vnder bothe kindes that yet vpon occasion geuen and when condition of time so required 58 he ministred the Communion vnder one kinde c. Iewell The 58. Vntruthe S. Paule neuer ministred the Communion so This dependeth vpon the other Vntruthe that went before which being by Chrysostom iustified appeareth now no Vntruth on D. Hardinges part but on Chrysostoms part who reporteth that S. Paule in the shipp gaue to Luke and his other disciples that Sanctification which sanctifieth the receiuer which is the blissed Sacrement And in that place no mention is made of the Cuppe and therefore by M. Iewelles owne rule whereof I tolde you before it may be well gathered that he ministred vnder one Kinde Harding S. Paule toke that holy mystery vnder one kinde for the whole Sacrament as we perceiue by his wordes where he saieth One Bread and one Body vve being many are all that doo participat of one Bread 59 where he speaketh nothing of the Cuppe Iewell The .59 Vntruthe For immediatly before he saieth The Cuppe of blâ—ssing which we blesse is it not the Communion of Christes bloud To this M. Iewell you haue the answer of D. Harding already in his Briefe answer touching certain Vntruthes with which you charged him at Paules Crosse the viij Day of Iuly last Yet bicause you vaunte here as though you had neuer heard of it and prouoke your Reader by your wonte repetitions and hypocriticall exclamations which it nedeth not here to insert to take him for a Deceiuer c. I will repete the very wordes of D. Harding as they lie in his Answer These are his wordes after his other wordes aboue alleaged Harding Nowe iudge who list whether in respect of those wordes of S. Paule One Bread and one Body c. I might not saie as I did VVhere he speaketh nothing of the Cuppe And that my worde vvhere hath relation to that sentence of S. Paule Only not to the whole Chapter For neither coulde I be so blinde as not to so see mention of the Cuppe made Next Sentence before and how absurde had it bene by denying so knowen a trouth to haue geuen such aduantage to the aduersarie Now that S. Paule in that sentence speaketh nothinge of the Cuppe I will be tried by the most auncient and truest copies bothe Greke and Latine and by iudgement of them of M. Iewelles own secte them selues yea by the English Bibles and newe Testaments of best authorite This was D. Hardinges Answer then and this it is nowe Harding VVill not thy husband knowe saieth Tertullian what thou eatest secretly before all other meate And in case he do knowe it he will beleue it to be Bread not him who it is called Iewell The .60 Vntruthe Standing in the false translating of Tertullian Stapleton This Vntruthe was noted before in the first Article and is in number the xxvij There it is answered Yet here it is repeted to make vp a number Harding It hath ben a 61 custome in the Latin Church from the Apostles time to our daies that on Good Friday as well Priestes as other Christen people receiue the Sacrament vnder the forme of bread Onely consecrated the day before not without signification of a singular mysterie Iewell The .61 Vntruthe VVithout any colour or shew of truthe Be bolde and blushe not M. Iewell It may well become a bishop of your religion to scoffe at the Mysteries of Christes Church and to saie they haue no Colour or shewe of Truthe in them Truly as you haue in the whole processe of this your Replie rather moued your reader to Laughter and Contempt of the Catholike faithe by making a sorte of
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—
the Faythe and custome off the Catholike Churche Iewell The 92. Vntruthe ioyned with a slaunder Oure Seruice conteineth nothinge contrary to the faithe Stapleton As the Crede of the Arrians was iudged by the Fathers of the Nicene councell contrarye to the faith bicause it lacked the Consubstantialite or vnite of Substaunce of Christ with God the Father though otherwise it had no wordes in it contrary to the faith so the English Seruice containeth in it thinges repugnant to the faithe in that it wanteth the Consecration and the oblation of the Holy Mysteries as I haue before proued Also Prayer for the soules departed Memories and inuocations of the blessed Sainctes All which the Catholike faithe beleueth and practiseth in the Churche seruice though in the englishe Seruice no worde were expressed contrary to the Catholike faith But I praye you M. Iewell are the homilies parte of your Church Seruice or no You wil not denie but they are Then your homilies of only faith iustifying are contrary to the faithe of S. Iames the Apostle saying expressely man is iustified by workes not by faithe only Your homilie against Images is contrary to the faithe which the seuenth Generall Councell of Christendom established against the peuish heretikes Iconomachi your forefathers To be short the very Order of your Seruice being in the Mother tounge contrary to the practise of all Christendom hetherto as it hath in this Article appeared and of all the Catholike Church beside at this present is mere schismaticall and damnable So is also the Ministration of your bread and wine in bothe kindes by priuat authorite and condemning withall other Catholike Countres whiche vse the contrary So is in like maner the not mingling of your Communion Cuppe withe water whiche the Catholique Churche bothe Greke and Latin hathe practised as I haue before in the firste Article at large proued In these manye pointes Master Iewell youre Seruice partelye lacketh some thinges necessary partly hath some thinges repugnant to the Faithe and custome off the Catholike Churche as D. Harding moste trulye saied And thus M. Iewell you were slaundered with a Truth Now good Christian Reader for the better contenting of thy minde and for a full declaration that in Iustifying onely these Vntruthes whiche it hathe pleased M. Iewell to score vpon D. Harding most slaunderously as nowe thou seest the chiefe and principal pointes of this Article haue bene discussed and M. Iewelles Replie in the most waightiest pointes answered I beseche thee to looke backe and to consider the whole substaunce of these M. Iewelles Vntruthes in this Article and to remember what hath by occasion thereof bene saied First it hath bene shewed and proued that not onely in our Countre from the first beginning of the faith among vs Englishmen but also long before both in the greke Churche and in the Latin namely in Rome and Fraunce the Seruice was in the greke and Latin tounges whiche the coÌ„mon Vulgar people vnderstode not And herein M. Iewell is forced if he will abide to his promise to yelde and Subscribe Next the Constitution of Iustinian which hath so longe serued M. Iewell and his felowes for a mighty and principall Achilles to fortifie their Vulgar Seruice withall is proued at large to make nothinge therefore and M. Iewelles long lying Replie in that behalfe at large confuted Thirdly M. Iewelles Examples as he calleth them wherein he laboured to shewe that within the first 600. yeares some Countres had their Seruice in the Vulgar tounge are all and euery one particularly answered confuted and proued no Examples of any Vulgar Seruice in that age Whereby it remaineth that no Vulgar Seruice in all that time in any one place appearing the Only Seruice was then in the lerned tounges Greke and Latin as it is now Fourthely the Only place of holy Scripture that M. Iewell and his felowes haue to maintaine their Vulgar Seruice by namely the fourtenth Chapter of the firste to the Corinth is proued at large to make nothinge for the Vulgar Seruice but rather to ouerthrowe the same And M. Iewell in that place is founde ten times to haue corrupted the texte of S. Paule Last of all the blessed memory of oure Apostle holy S. Austin the Monke sent by holy S. Gregory to preache the faith to vs Englishmen then Heathens and paynims is defended and deliuered from the most impudent lies detestable Slaunders and desperat Reproches wherwith the tender harte of M. Iewell hath with passing Impudency charged him Other Vntruthes as they were of lesse weight so they are with lesse labour sufficieÌ„tly yet and thouroughly discharged It is nowe thy parte gentle Reader indifferently to Consider the vprightnes of M. Iewell and the Truthe of the Cause THE FOVRTHE ARTICLE Of the Supremacy of the B. of Rome THe Primacy of the Bishop of Rome that is to saye Supreme power and auctoritie ouer and aboue all Bishoppes and chiefe gouuernement of Christes flocke in matters pertaining to Faith and Christen Religion was in the first six hundred yeares acknowleadged and confessed Iewell The .93 Vntruthe For there was no such power confessed StapletoÌ„ This power is confessed by S. Gregory a Bishop of Rome within the first six hundred yeres I alleage him to you M. Iewell though he be a bishop of Rome him selfe bicause you haue in this Article alleaged him so Plentifully and so stoutely against D. Harding as if he had clerely condemned such Supreme Authorite him selfe I will alleage and vrge the very place that D. Harding bringeth and answer to all that you saie against it that the Christen Reader may see with what Passing Impudencie you alleage S. Gregory against him selfe and yet crie out with open mouthe against D. Hardinge as though he had done so The wordes of S. Gregory are these Cunctis Euangelium scientibus liquet quòd voce Dominica Sancto omnium Apostolorum Petro Principi Apostolo totius Ecclesiae cura commissa est Ipsi quippe dicitur Petre amas me pasce oues meas Ipsi dicitur Ecce Satanas expetiuit cribrare vos sicut triticum ego pro te rogaui Petre vt non deficiat fides tua tu aliquando conuersus confirma fratres tuos Ipsi dicitur Tu es Petrus super hanc petram aedÃficabo Ecclesiam meam portae inferi non praeualebunt aduersus eam Et tibi dabo claues regni coelorum c. Ecce claues regni coelestis accepit potestas ei ligandi soluendi tribuitur Cura ei totius Ecclesiae principatus committitur Et tamen vniuersalis Apostolus non vocatur It is euident to all saieth S. Gregory that knoweth the gospell that the cure and charge of the whole Church hath bene committed by the wordes of our lorde to the holy Apostle Peter Prince of all the Apostles For to him it is saied Peter louest thou mee Fede my shepe To him it
Rome but chalenging of that right which bothe the Councell of Nice and the Councel of Sardica had decreed before Thirdly he committed no forgerie nor falsified the Nicene Councell as hath bene before proued Last off all Bonifacius saieth not off the Aphricane bishops that they were alltogether inflamed and lead by the diuell these be the cancred wordes of M. Iewells tendre harte Only he saieth instigante diabolo The Diuell pricking them and mouing them thereto Thus with a messe of Vntruthes and a heape of cancred malitiouslies M. Iewel thinketh to answer the places alleaged and to proue them Vntrue yea and as he saieth Vtterly without any shadowe or colour off truthe Which to be a most impudent shamelesse and desperat outfacing lie let the wordes them selues proue Pope Leo writeth thus to Athanasius the bishop of Thessalonica As my predecessours to your predecessours so I vnto you folowing their examples delegated my roome and Authorite to thentent that you after the example of our discretion might helpe that which we owe vnto all Churches principally by Gods institution and that you might supplie the presence of our visitation in the prouinces farre distant from vs. Bicause you being there at hande may readely knowe what thinges may by your selfes be ended and what things to our iudgement may be reserued These be the wordes of that lerned and most holy Father Leo so much commended and reuerenced in the fourthe Councell of Chalcedon By these it appeareth that not only by Leo but by his predecessours before the Bishop of Thessalonica was the Popes delegat in that parte of the East Churche and in the prouinces adioyning And therefore the great Councell of Sardica longe before the time off Leo for the greate resorte off Priestes and Deacons to Thessalonica aboute such suites to the Popes legat made a decree that suche Priestes and Deacons shoulde make no longe abode in that Citie In like maner Simplicius writeth to Achatius of Constantinople wondering that he had not yet certified him of the state of the Churche of Alexandria being bothe required Vt participata sollicitudine literas apud principem prosequeretur instituti veteris memor in orthodoxorum defensionem semper incumberet that taking parte of his care and charge he would promote his letters to the Prince and also remembring his olde office should emplie him self allwaies to the defence of the Catholikes Bonifacius the second certifying Eulalius bishop of Alexandria of the reconciliation of the Aphricanes saieth Vota nostra charitatem tuam latere nolumus ne qui particeps fuit sollicitudinis gaudiorum fructus reddatur extorris We will not conceale from you our good tydinges lest that he which taketh part of our charge may seme to lacke parte off our ioye and coumfort Thus as Leo calleth Anastasius his legat in Thessalonica a helper off his vniuersall charge so Simplicius and Bonifacius do call the bishoppes off Alexandria and Constantinople Sollicitudinis particepes the partakners off their Vniuersall charge as being their legates in that parte of the worlde And thus farre it is proued that the bishoppes of the East were subiect vnto the Bishoppe of Rome Whiche also by that which before hath bene saied touching the Appeales of Athanasius bishop of Alexandria of S. Chrysostom bishop of Constantinople and of Theodoret bishop of Cyrus Also of Flauianus an other patriarche of Constantinople of Iohn Talaida a Patriarche of Alexandria of Paulus Marcellus Asclepas Lucianus and diuers others al bishops in the East Church dothe appeare clerely and sufficiently proued Yet M. Iewell euer better able to appose and make obiections against a truthe then to answere to the proufes brought for the truthe that is as one that is full off doubtes but resolued in nothinge euer lerning as S. Paule saieth but neuer attaining to knowleadge and more expert in reprouing the Catholikes then in confirming his owne positiue opinion as S. Augustin noteth of the Manichees though he coulde not answere to the place alleaged yet he can saie somewhat against the position Thus he saieth Iewell What dutye the Bishoppes off the Easte parte owed to the bishopp off Rome whosoeuer hathe reade and considered the storye and the practise off the tymes maye soone perceiue First the Councell of Nice appointed euerye off the three Patriarches his seuerall charge none of them to interrupte or trouble the other And willed the Bishoppe off Rome as Ruffinus reporteth the storye to ouersee Ecclesias suburbanas whiche were the Churches within his prouince Stapleton Howe this is to be vnderstanded I haue before spoken in parte but more largely you may reade in the Confutation off your Apologie Such common obiections must haue a coÌ„mon solution Iewell And therefore Athanasius calleth Rome the chiefe or mother Churche of Romain Iurisdiction Stapleton This therefore foloweth not Athanasius in that place talking of the persecution of pope Liberius by the Arrians exaggerating their wickednesse saieth Thâ—y spared not so muche as Liberius the Bishoppe of Rome hauing no reuerence of him nâ—ithâ—r as it was the Apostolicall See nor bâ—cause Rome was the chiefe Citie off the Romain Iurisdiction By this disiunctiue proposition making a distinction betwene the Apostolicall See and the Citie of Rome it semeth Athanasius tooke not there the worde Metropolis for Mother Churche as M. Iewell hath translated but for the chiefe or head Citie Otherwise if M. Iewel wil in good earnest haue Rome to be the chiefe and Mother Churche off the Romain Iurisdiction by the verdit of Athanasius then not only the Romain Dyocese or prouince but all Aegypte and Grece all the East Church being at that tyme of the Romain Iurisdiction as all subiect to the Emperour of Rome Constantius shall be subiect to the See of Rome as being the Chiefe and Mother Churche of them all by Athanasius his witnesse and by the Confession of M. Iewell And truly that Athanasius bishoppe of Alexandria in Aegypt was subiect to the bisshoppe of Rome it appeareth well bothe by that Athanasius being cited thither by Iulius the Pope appeared there and pleaded his cause and was restored by the Popes letters vnto hys bishopricke and also by his Appeale to Rome the second time through the often persecutions of the Arrians Iewell And for that cause the Bisshoppes of the Easte in their Epistle vnto Iulius call hym theyr felowe Seruâ—unte And Cyrillus the Bisshop of Alexandria writing vnto Celestinus calleth him his brother Felowes and Brothers be titles .441 off equalite and not of subiection Stapleton Well reasoned and like a diuine Christe our Sauiour in the gospell calleth the Apostles his brethern euen after his Resurrection and Glorification But what then M. Iewell Was not Christ therefore their head See what blasphemies your maner of reasoning inferreth Agayine you are driuen in the ende off this Article to confesse that Peter was head of the Apostles Yet Christ saied to him Thou being conuerted confirme thy
vnto others and thus did others vnto him This is an 451. Vnfallible token that their authoriâ—e was equall and none of them had power and gouernement ouer his folowes If this be an infallible token it is bicause M. Iewell saieth so For truly if any other man had made such reasons all had ben but a Gheasse a Surmise a likelyhood a Coniecture Such are all D. Hardinges proofes to M. Iewell be they neuer so clere and manifest But nowe euery gheasse that he bringeth must be an vnfallible token For how saie you M. Iewell Be these letters of Conference an vnfallyble token of equalite And where finde you that letters of Conference and betwene whom You finde them in S. Gregory For him only you note in the Margin And you finde suche letters of him to the bishops of Constantinople Alexandria and Antiochia How then if S. Gregory him selfe which wrote such letters of Conference to the bishop of Constantinople dothe yet expressely saie the Churche of Constantinople to be subiect to the churche of Rome Shal not then M. Iewelles vnfallible tokeÌ„ proue an vnfallible Vntruthe Vnlesse to iustifie M. Iewelles wordes we must make S. Gregory coÌ„trary to him selfe and to saue his Vntruthe make S. Gregory a lyar Let vs then heare what S. Gregory saieth These are his wordes Nam de Constantinopolitana Ecclesia quod dicunt quis eam dubitet sedi Apostolicae esse subiectam For as touching thaâ— they tel vs of the Churche of Constantinople who doubteh but that she is subiect to the See Apostolike Which also our most godly Emperour and our Brother Eusebius bishop of that Cite do continually professe Yet if she or any other Churche haue any good thinge to be folowed I am ready to folowe my inferiours in good thinges whom I forbidde from vnlawfull thinges For he is vnwise which thinketh him selfe therefore to be chiefe that he may neglect to lerne the good that he seeth Thus farre holy S. Gregory In whom we see notwithstanding he wrote letters of conference to the bishop of Constantinople and calleth him here his brother yet he calleth him his inferiour and dissembleth not that his Churche is subiect vnto him And in the next epistle he writeth of the bishopp of Constantinople that being accused of a certaine crime the Iudgement was referred vnto him of the Emperour iuxta statutae Canonica According to the statutes of the Canons not by the mere will or commission of the Emperour Now if M. Iewell do maruaill how such letters of conference such titles of brethern should passe betwene S. Gregory and the other Patriaches and yet they notwithstanding be subiect vnto him S. Gregory wil tel him soone the cause hereof in these wordes Cum culpa non exit omnes secunduÌ„ rationeÌ„ humilitattis aequales sunt Where no faulte is committed all by the reason of humilite are aequall And in that sence S. Paule saieth VVilt thou not feare the higher power Do well And he will praise thee For he is the minister of God to doe the good But if thou do euil then feare him Thus S. Gregory was brother to al other bishops wrote familiarly and frendly vnto them vntell they offended Then he woulde vse and shewe his power ouer them euen ouer the bishop of Constantinople him sefe the chiefest of all the Patriarches after the Pope So he excommunicated Iohn of Constantinople so he iudge ouer Eusebius bishop of the same See and so he expressely professeth and putteth it out of doubte that the Church of Constantinople is subiect to the bishop of Rome And thus M. Iewelles vnfallible token is not founde to be so much as a bare gheasse But voide of al truthe and weight By such false sleightes and seely surmises M. Iewell maintaineth his schismaticall disobedience against Christes Vicaire and draweth other to the snare of his schisme Iewell And .452 therefore when Eulogius bishop off Alexandria had written thus vnto Gregory being then bishop of Rome Sâ—utiusfistis as ye commaunded Gregorie vtterly shunned and refused that kinde of writing for thus he answereth him I pray you haue awâ—y this worde of Commaunding from my hearing For I knowe bothe what I am and also what you are Touching your place you are my brethern touâ—hing maneâ—s are my Fathers Therefore I commaunded you not but only shewed I what â—hought good Stapleton Tis declareth the great humilite of holy S. Gregory This proueth true that which he saied before Cum culpa noâ—â—xâ—git omnes secundum rationeÌ„ humilitatis aequales sunt Where â—o faulte is committed all by the reason of humilite be equal And thus the saying of the Apostle is verefied Iusto â—on est lex posita The lawe is not made for the righteous All this is true that all bishops and Priestes are brethern the one commaundeth not the other when nothinge is amisse If I offende not the lawe the magistrat hath nought to doe with me He can not commaunde me But the Master may commaunde his seruaunt do he well or euill The Pope is not so primat ouer other bishops that he hath them at commaundement as seruauntes But if they breake the Canons he commaundeth them and forceth theÌ„ to their duity or els remoueth theÌ„ from their Authoryte So S. Gregory him selfe which shunned the worde of commaunding yet he putteh it out of doubte that the See of Constantinople who was not inferiour to the See of Alexandria was subiect to the See of Rome So Athanasius bishop of Alexandria being cited to the Churche of Rome appeared there as to his superiour So Cyrillus bishop also of Alexandria was legat to Pope Celestinus in the thirde Generall Councell of Ephesus Yet as S. Gregory would not commaunde Eulogius so neither Iulius commaundeth Athanasius nor Celestinus in the thirde General Councell of Ephesâ—s commaundeth Cyrillus Thus M. Iewell for lacke of matter and weight hunteth after termes and phrases to builde vp his schismaticall disobedience to our mother Churche the holy See of Rome Iewell Fiâ—ally 453. for that Michael Palaeologus The Emperour of the East partes in the Councell holden at Lyons aboute the yere of our Lordâ— .1442 after great intreatie made vnto him by the bishop of Rome hid acknowleadged the bishops of the East to be subiect vnto him after he returned home againe in to his Empire and was dead his Cleâ—gie vvoulde not suffer him to be buried Yet saieth M. Harding Al the bishops of Grecia Asia Syria Aegypte and to be short all the Orient read and exhibited their humble obedience to the See off Româ— M. Iewell is miserably forced for the maitenaunce off his schisne not only to falsefie couÌ„cels to take parte with the Arrians and withe Donatistes olde condemned heretikes of the primitiue Churche to gather gheasses and coniectures vpon titles and phrases to falsifye S. Basill to misalleage the decrees but nowe at the laste to suche miserable shiftes he is driuen the poore creature is forced to claime
no other cause but bicause the suggestion was vntrue it foloweth that if it had bene true the sentence had bene good and he lawfully restored Otherwise if the Pope had no authorite to restore Basilides it might haue serued for a quicke exception to saie as no doubte M. Iewell had he ben here in S. Cyprians place would haue saied Pope Steuen hath no authorite in this matter He hath naught to doe here to restore or confirme any bishops But nowe the faulte is layed not vpon the Popes restoring but vpon Basilides his wronge information And this Sabinus continued bishop not contrary to the confirmation of Pope Cornelius but contrary to the restitution of Pope Steuen And yet not bicause Pope Steuen restored Basilides but bicause Basilides had misse informed Pope Steuen Thus M. Iewell altereth and falsifyeth stories choppeth and mangleth S. Cyprian and yet can name no one bishop whom the Pope confirmed not Nowe foloweth a decree of Anacletus touching the ordering of bishops and the question is of confirming bishoppes either allready ordered or to be ordered And here endeth all M. Iewelles proufes for this matter But he wil disproue the allegations of D. Harding and so establish his negatiue proposition off not all bishoppes confirmed by the Pope First he answereth to the place of S. Gregory complayning to Constantia the Emperesse that the bishop off Solom was ordered neither he nor his deputie being made priuie vnto it and saying farder Herein that thinge hathe bene done whiche neuer happened in the time of anye Princes before our daies and saieth Iewell That Gregorie meant this not of all bishoppes but only of the bisshoppes within his owne charge it is euident by his wordes For thus he writeth My bishops being Bishops within my cure S. Gregory saieth well M. Iewel he calleth his bishops and the bishops of his Cure not only the bishops of his owne prouince as he was bishop of Rome but also of his Patriarkship as Illyricum and all the West whereof he was Patriarche and so are we of England specially brought to the faithe by him subiect thereunto What haue ye now gotte M. Iewell Will you that England be subiect to Rome as Illyricum was Or will you breake the order of the first 600. yeres Iewell VVhere as it is alleaged that the bishop of Rome was required to ratifie the election of Flauianus Anatholius and of the Arrian bishops that was meant of a generall allowance such as was common to al bishoppes specially to the foure principall patriarches and not only to the bishop of Rome Stapleton Yes only to the bishop of Rome of necessite for ought that you M. Iewel haue shewed to the contrary And for you to saie thinges without proufes being now taken in so many Vntruthes when you seme to proue most it is no time M. Iewell Your credit is not such Certainely the Confirmation of the Arrian bishoppes denied by Pope Iulius restored againe Athanasius Paulus and his felowes to their bisshopprickes and declared thereby the necessite of his Authorite This before hath bene declared in the matter of Appeales The Confirmation also of Anatholius and of Proterius was so necessary that the Emperours Theodosius and Martianus wrote therefore And to Theodosius requiring of Leo the Pope the Confirmation of Anatholius in the Patriarkeship of Constantinople Leo writeth this answer De ordinatione eius qui Constantinopolitanae caepit ecclesiae praesidere â—iâ—il interim in alterutram partem temere rescribendum putaui non dilectionem negans sed manifestationem Catholicae veritatis expectant As touching the Ordering of him which hath begonne to gouuerne the Churche of Constantinople I haue thought it good as yet to make no certaine answer thereunto not denying vnto him my good will but looking for a declaration of the Catholike Truthe And the reason hereof he specifieth in an other letter where he saieth Et ipse Constantinopolitanus Episcopus qui eundem consecrâ—â—ant preter id quod ad ordinationem noui Antistitis pertiuebat nihil nobis de compressis vel abdicatis erroribus indicarunt Bothe the bishop him selfe of Constantinople Anatholius and those which had consecrated him beside that which appertained to the Ordering of the newe bishop haue signified nothinge vnto vs of the wroÌ„ge opinions in doctrine layed aside or coÌ„demned This was the Cause why the Pope would not out of hande CoÌ„firme him before he knewe he was a man of a Catholike and right beleue And therefore in his letters to the Emperour Theodosius he willeth this Athanasius to reade ouer and peruse certaine writinges of Cyrilius against the heresy of Nestorius and his owne epistle writen to Flauianus against the heresy of Eutyches Ita sinceram Cummunis fidei Confessionâ—m absolutissima Subscriptione coram omni Clero vniuâ—rsae plebe declaret Apostolicae Sedi vniuersis domini Saecerdotibus Ecclesiâ—s publicandam So that he pronounce before all the Clergy and the people the right CoÌ„fessioÌ„ of CoÌ„mon belefe with a most exacte Subscription which after might be published to the See Apostolike and to the Priestes and Churches of God Moreouer in the same epistle he desireth the Emperour thus Agat clemeÌ„tiae vestrae dâ—uotissimae fides câ— Let the most holy faith of your ClemeÌ„cy bringe to passe that the letters of the B. of Constantinople as it bâ—cometh a Catholike and approued bishop to write be sent vnto vs opeÌ„ly and playnely protesting that if any man doe beleue or tache any other thinge touâ—hing the Incarnation of Christe our God thâ—n al Catholikes and I doe professe Iâ— doe exclude him vtterly froÌ„ his CoÌ„munion that so we may rightfully bestow vpon him our brotherly Charite in Christe VpoÌ„ such coÌ„ditioÌ„s and no otherwise woulde that lerned and holy Pope Leo Confirme this Anatholius though the Emperour the bishop him selfe and the other which had consecrated him had written to the Pope theâ—fore So necessary and of such importaunce semed at that time the Confirmation of the Pope euen for the Patriarche him selfe of Constantinople as light a matter as M. Iewell would haue the worlde to thinke it Therefore also this Anatholius hauing at lenght vnder Maâ—tianus that Catholike and Zelous Emperour of whose vertue and Zele Theodosius the second his predecessour lacked much subscribed to the Catholike faithe according to the pleâ—â—ure of the See Apostolike Leo the Pope confirmeth his doinges in an other letter writen to the same Anatholius where he saieth these wordes Societatem tuae dilectionis amplectimur gestorum quae sampsimuâ— serieÌ„ necessarijs sicut oportuit munitaÌ„ Subscriptionibus approbamus We embrace the felowship of your and the whole processe of your doinges which we haue receiued witnessed with the Subscriptions requisit thereunto as it behoued we doe approue and allowe And that this Approbation off the Pope was in dede the Confirmation off this Anatholius in this bishopricke it appeareth otherwhere For at what
to proue that the Emperour restored Athanasius and not the Pope it shall appeare he deceiueth and abuseth the vnlerned Reader shamefully in the whole matter For Athanasius as he was diuers times driuen from his bishopricke so was he by diuerse meanes restored First he was banished by Constantin the great beinge falsely accused off the Arrians and was by the decree of the same Constantin in his deathe bedde restored to his bishopricke againe The seconde cause off his banishement was thus The Arrian bishopps off the East accused Athanasius to Iulius the Pope of Rome Iulius cited Athanasius And he vpon the Citation appeared The Arrians in the meane while placed an Arrian bishop in his roome And calling a Conuenticle at Antioche depriued Athanasius and diuers other Catholike Bishops After which depriuation they sent to Pope Iulius to haue him Confirme their doinges Iulius the Pope examining the matter and finding Athanasius Paulus and the other bishops innocent restored them all to their bishoprickes againe by his letters Being thus restored first Paulus of Constantinople was banished againe by the Arrian Emperour Constantius Soone after also the Arrians peeking a newe quarell to Athanasius and accusinge him to Constantius the Arrian Emperour about the Distribution of certain corne in in Alexandria Athanasius fearing the Emperours displeasure flede of his owne accorde And with Paulus the bishop of constantinople came to Constans the Catholike Emperour of the Weste and brother to Constantius the Arrian Emperour in the East By whose letters to his brother they were at that time restored and brought in fauour againe withe the Emperour Constantius by whose displeasure they had bene before banished And thus Athanasius was restored three soundry times vpon three soundre occasyons First of the Emperour him felfe which had vpon misse information banished him Secondarely being accused to the Pope and by pretense of a Synod deposed was of the Pope by a superiour order restored Thirdly fleing vpon displeasure of the prince was by getting againe his princes fauour restored Thus if it had liked M. Iewell to deale vprightly if it had pleased him rather to instruct his Reader then to deceiue him if he had loued the truth and not sought escapes against the truthe he would haue opened the matter as it lyeth in the story and not blase out one truthe to conceale an other truthe For nowe you see gentle Readers that as Athanasius being banished twise by displeasure of the Emperours was by the Emperours restored so being also depriued of bishops he was by the chifest bishop of Christes Churche the Bishop of Rome in like maner restored And thus bothe are true in diuers cases One truthe must not ouerthrowe an other Nowe that it maye more particularly appeare what a deale of errour and Vntruthe M. Iewel carieth a longe before him by the violence and force of his talke in this matter let vs consider his owne wordes After he had with many idle wordes proued that the Emperour restored Athanasius which you see being true dothe nothinge empaire the other truthe that the Pope also restored him he alleageth Theodoretus for to amplifie the matter more and saieth Iewell And Theodoretus touching the same writeth thus Procerum Senatorumque coniuges c. The lordes and Counsellers wiues besought their husbandes to intreat the Emperours Maiesty that he woulde restore Athanasius to his sâ—oâ—ke and saied further onlesse they woulde so doe they woulde forsake them and goe to him It is a worlde to see the Impudencye of M. Iewell It semeth he neuer cared what lerned men iudged of his doinges but that he hath laboured only to heape vp Authorites without discretion This place of Theodoretus is not of Athanasius but of Liberius the bishop of Rome whom the Arrian Emperour Constantius had banished for mayntayning the Catholike religion And those Lordes and Councellers wiues were the Matrones of Rome requesting their husbandes to saie to the Emperour for the returne of their bishop Liberius the Pope of Rome not of Athanasius the bishop of Alexandria The lerned do knowe this well And M. Iewell him selfe can not be ignorant thereof The story may be reade bothe in Theodoretus as M. Iewell hath noted it and in the tripartite history of Cassidorus Now M. Iewel not only applieth this to Athanasius which yet neither can by any meanes truly be done but also putteth in the text of Theodoretus the very name of Athanasius in stede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pastour Liberius Thus he alleageth he careth not what nor howe to make a shewe of lerning If foloweth in him Iewell So likewise the bishops that the Arrians had deposed with Flauianus were restored againe by the Emperour and not by the Pope Here is an other grosse errour of M. Iewell They were no ArriaÌ„s but Eutichians which deposed Flauianus and of whom Leo writeth Trust not your note bookes to much M. Iewell Take some paynes to looke to the Originalles Touching the matter howe proue you they were restored by the Emperour and not by the Pope You saie Iewell For Pope Leo him selfe writeth thus vnto the Emperesse Pulcheria Your Maiestie haue restored hâ—me againe the Câ—tholike bishops which by wronâ—efull sentence were thrust from their Churches Stapleton This proueth in dede that the Emperouâ—â— restored them But this proueth not that the Pope restored them not Will you neuer leaue M. Iewell to disproue one truthe by an other truthe Vnder Theodosius the second the Eutychians bearing rule had expelled many Catholike bishops Martianus a good Catholike Emperour succeding to this Theodosius remoued the heretikes and restored the Catholikes For this he is praised of Leo the Pope Dothe this dyminish the Popes Authorite No more truly M. Iewell then the late doinges of Quene Marye in restoring the Catholike emprisoined bishops to their roomes and bishoprickes did make against the Supremacie of the Pope But that Pope Leo bare a stroke in this matter more then the Emperour it appeareth well in the very same epistle of Leo which your selfe alleage M. Iewell Thus Leo writeth in the same Epistle Quosdam saene Episcopos c. VVe vnderstande by the relation of our legates and of our brother and felowebishop Anatholius of whom you haue vouchesafed to make a good reporte that certain of those bishops which haue geuen their consent to the wiched dedes of the Eytychians do require a Reconciliation and do desire the communion of Catholikes VVhose desires we minde so farre to accomplishe that such as are amended and by their owne subscriptions do condemne their wicked attempâ—â— be admitted in to fauour the charge thereof beinge committed to our legates and to the foresaid bishop Anatholius Thus we see as the Emperour restored the Catholikes so the Pope reconciled the schismatikes And as the Emperour by his secular powre restored the bishops to their liuelyhood so the Pope by his spirituall iurisdiction restored the penitent offenders to the
vnite of the Churche These are bothe confessed truthes The one destroyeth not the other To procede M. Iewell excepting against Pope Nâ—colas because he was out of the coÌ„passe of his first â—00 yeres he auoucheth certain general Vntruthes without any reason or proufe in the worlde and saieth Iewell It is well knowen that as the Popes power increased so the Empire abated This is a manifest Vntruthe ioyned with a slaunder The Empire most decayed vnder Honorius as all Histories do testifie For vnder him the West part of the Empire was vtterly cut of vntill the time of Charlemain This was about the yere of our Lorde 400. wel nere two hundred yeres before the ende of the first 600. yeres after Christ at what time M. Iewell imagineth the Popes power to haue begonne The Hunnes the Wandales the Alani the Gothes the Longabardes all before that time had inuaded spoyled and possessed al the West parte of the Empire Italy Fraunce Spaine and Afrike The empire after remained only in the East The Empire therefore waâ— longe abated before the Popes power encreased if at the lest according to M. Iewelles mind the Popes power beganne oâ—ly after the first 600. yeres But will you see howe substantially M. Iewell proueth that as the Popes power encreased â—o the Empire abated He saieth Iewell Therefore was Platine forced to saye Nowe the Emperours hâ—ue 〈◊〉 their Ciuile powâ—r and there Popes haue lost the holynes Stapleton Platim wrote this scante a hundred yeres past And he wrote it in the life of Adrian the second a lerned and vertuous Pope as platinâ— deseribeth him The Emperour also at that timâ— Loys the seconde was a Prince of great vertue and power So that Platina must of necessite speake of his owne time Thâ—â— M. Iewelles argument is this Platina a hundred yeres past complaineth of the weakenesse of 〈◊〉 Empire of the want of holynes in the Pope Ergo a thousand yeres a goe as the Popes power encreased so 〈◊〉 Empire abated By suche argumentes and reasons M. Iewell hath bene persuaded to forsake the faithe he was baptised and brought vp in Iewell In olde times the Emperour confirmed the Pope Now the Pope confirmeth the Emperour This is an other Vntruthe boldly auouched but no whit proued M. Iewell is neuer able to shewe that any Catholike Emperour euer confirmed the Pope in such sorte as without that confirmation he might not be Pope That the Pope at this daie confirmeth the Emperour it hath so continewed almost these 80â— yeres euer sence the time of Charlemain the firste Emperour of the West Church after the decaye therof vnder Honorius who also was made and crowned Emperour by the Pope Leo the thirde as his successours euer sence haue bene Iewell In olde times the Emperour called the Pope to the Councell â—ow contrary wise the Pope calleth the Emperour How true this is it hath before bene declared No Catholike Emperour euer â—ummoned Councell without the Authorise and consent of the B. of Rome Nor was euer any generall Councell allowable and of force without the same Authorite as before hath bene proued Iewell As touâ—hing the reâ—toring of Athanasius Pope Iuliuâ— intreated the Emperour in his behalfe This is a flatte Vntruthe He restored him by his own letâ—ers not to the Emperour but to the Arrian bishops who had â—niuriously deposed him in their conuenticle at Antioche Iewell VVhich as it appeareth was his greatest request Stapleton What the requeste of Athanasius was to Pope Iulius it â—ppeareth by that whiche Pope Iulius did for him That was â—o restore him to his bishoprike by his owne letters not to write to the Emperour for him But will you see how clerkly M. Iewell proueth this He saieth Iewell For thus he writeth vnto Liberius Stapleton Loe M. Iewel wil proue the request of Athanasius to Pope Iulius by that whiche he wrote to Liberius which was Pope after Iulius Yet let vs heare the wordes of Athanasius to Liberius The wordes are VVe beseche you that through your good exhortations bothe by your selfe and what your Ageâ—tes we maye be holpen What worde is there here of intreating the Emperoure in the behalfe of Athanasius Athanasius desireth to be holpen by the Pope and by his agentes or deputes He speaketh no one worde of the Emperour And to what purpose I aske your wisedome M. Iewell shoulde Athanasius require Liberius to intreate the Emperoure who was then an Arrian him selfe Constantius by name and who was no lesse enemy to Liberius then to Athanasius whom also the same Emperour banished as he did Athanasius Liberius was banished him self and the Noble Matrones off Rome intreated the Emperour for Liberius And was Liberius required to intreate for Athanasius What thinketh M. Iewell to wine the game by facing A man might saie Non satis commodè diuisa sunt temporibus tibi Daue hâ—c But by such impudent Vntruthes an euil cause must be defended Iewell Moreouer for that he was a Patriarke he summoned a Particular Councel and laboured the Bishops What of that Master Iewell You knowe by youre lawe Abundans Cauâ—ela in Iure non nocet And the common saying a man can not be to sure of his right Iewell For the Arrians saied There was an Ecclesiasticall Canon that no man being once deposeâ— should be restored againe onlesse he had first clâ—ered him self â—â—fore a Councell Stapleton What the Arrians saied M. Iewell we reken not We holdâ— not by the Arrians We hold by the Catholike Fathers Thoughe you may claime by hererikes yet it is our part to disclaimâ— against you in that point We haue not so lerned Christe M. Iewell The Aegyptian bishoppes in the Councell of Chalcedon vpholders of the EutichiaÌ„ heresy being required and commaunded by the Councell to subscribe to the decretall Epistle off Pope Leo sent to the Concell refused to do it and alleaged for their defence that in the Nicene Councell it was decreed that the bishops of Aegypt be subiect only to the Patriarke of Alexandria But the Catholike bishops answered plainely Mentiuntur They lie And againe Ostendant quod dicunt Let them shewe and proue their saying So we answer to your Arrians M. Iewell saying that a bishop being deposed can not be restored but by a Councell They lie And againe Let them shewe that decree We knowe heretikes haue euer claimed against the Authorite of the See Apostolike So the Donatistes appealed from Pope Melchiades to the Emperour So these Arrians and Eutychians alleaged Canons against their obedience to the bishopp of Rome If you list to be an heretike M. Iewell claime by them we Catholikes can not doe so Iewell And therefore Crysostom was muche blamed of his aduersaries for that he beinge once deposed had recouered his roome without a Councell of other Bishops Stapleton M. Iewell is forced euer to take parte with the worst sort of men So must an euill cause be bolstered Chrysostom was
Salute and intitle the Pope of Rome a Vniuersall bishoppe and that in the presence of a whole Councell vnlesse that name and Title of righte appertayned to the bishopp of Rome Or what vantage coulde it be vnto them to make a lie and to vtter such a Title in honour of the Pope whiche did dishonour and debace all the rest of the bisshops in that sence as M. Iewell taketh Vniuersall bishop and shoulde therefore in so doing haue prouoked al the CouÌ„tell to indignation and displeasure for so iniuring them eueÌ„ to their faces Must we for M. Iewelles pleasure imagine suche a peuish absurdite or blinde bettle ignorance in those foure plaintifs of Alexandria Last of all what thinketh M. Iewell in this matter Thinketh he that those foure plaintifs of Alexandria did then first and vpon their owne heads call the bishop of Rome Vniuersall Bishop Shall we not rather thinke that in such a solenne Instrument of their humble suite and petition to the Pope and to the Councell they woulde with all diligence and truthe exactly obserue the right dewe and approued Title of the Bishop of Rome and of the whole Councell When are Titles of Magistrates exactely and truly penned but in the suites and complaintes made to Magistrates And what can more euidently proue the dewe title of a Magistrat then the approued tenour of supplications made vnto the Magistrat Or are such Titles in al priuat suites exactely kepte and in the most honorable assemblie of a whole Generall Councell not kepte Nay it is most euident by this Example of the Primitiue Churche the Pope was either by the Consent of that Councell then first or els before vsually and of right called Vniuersall bisshoppe of others though the Popes them selues to auoide the inconuenience of a wrong sence that might be gathered thereof haue neuer so intitled them selues And therefore M. Iewell to this Example of the primitiue Churche must Subscribe Iewell Therefore whereas Master Hardinge the better to put his Reader in remeÌ„braunce hath sett this note in the Margine The Bishop of Rome was called the vniuersâ—ll bishop and head of the Churche aboue a thousand yeares sithence he might with more truthe and muche better haue noted his booke thus S. Gregories wordes misalleaged the Councell falsified this onely Canon lost all the rest whole and safe A straunge priest and two porre deacons in their priuate suites for their goodes and legacies named Leo the vniuersall bishop But of the six hundred and thirty bishops that had voices in the Councell not one euer named him so Thus muche M. Hardinge might truly haue noted in the margine Stapleton If Facing and Bragging if Blasing of letters and impudent Lookes may persuade then M. Iewell hathe wonne the Price We reade of two noble men of Athens Pericles and Thucydides the one eloquent of tounge the other stronge and valiant of body that making a Combat and wrasteling the one with the other in the sight of all the people Pericles being euer caste by Thucy dides he had yet suche a sleighte that sodainly recouering him selfe he would by his eloquence persuade the people that he had geuen his felowe the fall though all they sawe with their eies that he had taken the foyle and the fall both It semeth M. Iewell hath conceiued some like vaine hope of Dame Eloquence and Impudencye her cousen that being expressely forced vpon his fonde and rashe Challenge to yeld and Subscribe by clere and expresse euidence he maye shifte yet the whole matter awaye from him selfe and to geue his aduersary the foile For this purpose he hath ouerreached the wordes of S. Gregory and hath forced the whole Councell of Chalcedon to stande gaping vpon the Popes legates and not be so hardy as to speake out their mindes when they offred Leo the name of Vniuersal bishop lest if they had spoken out M. Iewell had bene confounded Therefore he maketh S. Gregorye to saie The Counâ—ell offred to call the Pope so but calleth him not so in dede Againe he telleth the Reader of Canons lost and six lines burnte and only this poore name of Vniuersall bishop not able to be founde in the whole Councell Thirdly confessing of fine force the Truthe which before he denied and shewing how in the very CouÌ„cel the Pope was so Called Saluted and Intitled then he thinketh to debace the matter for that they were two poore deacons not Riche Bishops and a straunge priest not an Englishman borne for els I maruail why M. Iewell shoulde call any priest of all Christendom a straunge priest and againe that none of the 630. bishops called the Pope by that name Whereas yet neither his Challenge was made of those .630 bishoppes or of any bishops at all more then priestes or deacons and also the supplications of those parties and the stile thereof was bothe allowed of the bishops and by their Commaundement Regestred amonge the Actes and monuments of the Councell Last of all that all this was done in their priuate suites for their goodes as though suiters and suppliants might be suffâ—ed to vse a false flatteâ—ing stile more then the Iudges would allowe and as though that should helpe their cause and not rather greatly hinder it hauing a whole Councell of so many lerned and holy bishops assembled from all partes of the worlde to be their Iudges Which as it may well be gathered neither for their holynesse woulde dissemble and winke at suche a false flattering Title neither for their lerning coulde be ignorant what Title of right appertained to the Pope Whiche if it had bene otherwise then meete and right the plaintifs in that case had bene more likely to haue sped the worse then to haue fared the better therefore Vnlesse M. Iewel will also saye that all the whole Councell was either lead by flattery or blinded with ignorance and that he onely walketh vpright and seeth all Therefore the marginall note of D. Harding is true that aboue a thousand yeares past The Pope was Called Intitled and Saluted the Vniuersall Bishop Wherefore M. Iewell muste Subscribe There is no remedy Harding Sundrie holy Martyrs bishops of Rome vsed to call them selues bishops of the vniuersall Churche whiche in effect is the same as the Fathers of Chalcedon vnderstoode Iewell The 119. Vntruthe For these names importe not one thinge as shall appeare The name of Vniuersall bishop and of bishop of the Vniuersall Church as the Fathers of the Councell of Chalcedon vnderstode vniuersall bishopp are in effect all one Howe shewe you the contrary Iewell If an vniuersall bisshop and a bisshop of the Vniuersall Church be 541 all one thinge how then is it true that S. Gregory saieth none of my predecessours woulde euer consent to this name Or how can he finde such fault with the name of vniuersall bisshop and beare so easely with the name of Bisshop of the vniuersall Churche which he knewe his predecessours had vsed if he tooke
S. Augustins meaning but the Head of all For of all he speaketh not of some And to proue that all were contained in Peter he calleth Peter the Head of them howe but of all Thus the matter being true the wordes by errour altered can make no willfull Vntruthe if they make any Vntruthe at all For I take an Errour or Escape to differ from an Vntruthe VVith all I haue proued that whiche M. Iewell denieth that the Bishop of Rome within six hundred yeares after Chrisâ— hathe bene called the Vniuersall Bishopp of no small nuâ—â—re of men of great credit and very oftentimes Head of the Vniuersall Churche bothe in termes equiualent and also expressely Iewell The â—â—5 Vntruthe For Peter only excepted either of these Titles resteth yet vnpâ—oued Stapleton But Peter was bishop of Rome as hath bene proued Ergo these Titles haue bene proued according to M. Iewelles ChaÌ„llenge Ergo M. Iewell must Subscribe Againe the Title of Vniuersall bishop hath bene proued in Leo a Bishop of Rome beside S. Peter bothe by the testimony of S. Gregory and by the Councell of Chalcedon it selfe Ergo againe M. Iewell must Subscribe Thirdly by the very last testimony alleaged of D. Harding out of Victor the Churche of Rome is called Caput omnium Ecclesiarum The Head of all Churches If there be any difference betwene all Churches and the Vniuersall Churche or if the Churche of Rome be Head in any other respect then in respect of the Bishop thereâ—fâ—er M. Iewel with all his coÌ„ning shewe it If there be 〈…〉 none in the worlde can be deuised then againe 〈…〉 is brought of the primitiue Church for the 〈…〉 is of thinges don aboue the yere 〈…〉 shortlye after the Deathe of S. Augustin in 〈…〉 is called Head of the Vniuersall Churche and so this other Title hath bene proued in a Bishop of Rome beside S. Peter Ergo M. Iewell must Subscribe Fourthely Damasus as hathe bene proued was called of S. Ambrose Ruler of the House of God which S. Paule speaketh of which is as muche as Head of the Vniuersall Church ergo ones againe M. Iewell either must protest to the worlde he sought not for truthe but trifled vpon Termes when he made his Challenge or els according to promise he must Subscribe Fiftely Leo the Bishop of Rome was Called of the whole Chalcedon Councell Head of the Vniuersall Churche when they confessed him their Head they then bearing the persons of the whole Vniuersall Churche They saied in their letters vnto him of them selues Quibus tu quasi Caput membris praecras Ouer whome thou haste bene the Chiefe or president as the Head is Chiefe ouer other partes of the Body And in the same Councell he is Called diuerse times Pope and Bishop of the Vniuersall Churche Therefore to the Chalcedon Councell calling the Pope their Head you muste Subscribe M. Iewell Sixtely Iustinian calleth Iohn the seconde the Bishopp off Rome in his time Caput omnium Sanctarum Ecclesiarum the Head of all Holy Churches Here is an other bishopp of Rome beside Sainte Peter so called Therefore you muste Subscribe Seuenthly lerned Leo confesseth Vniuersalis Ecclesiae curam ad Petri sedem confluere vt nihil vsquaÌ„ a Capite suo dissidâ—at That the Charge of the Vniuersall Churche hathe recourse to the See of Peter that nothinge maye at any time vary from their Head S. Gregory in like maner calleth the 〈…〉 off Rome Caput omniâ—â— Ecclesiarum The 〈◊〉 of all Churches Farder as it is alleaged in the second editioÌ„ of D. Hardinges Answer to M. Iewelles Challenge Prosper calleth the See of Peter Pastoralis honoris Caput The Head off Pastorall Dignities as much to say of all Pastours and Shepeheardes in Christes Churche Athanasius also in his epistle to Marcus the Pope whiche Epistle M. Iewell hath in vaine impugned calleth the See of Rome Mater Caput omnium Ecclesiarum The Mother and Head of all Churches If Head of all Churches and Head off the Vniuersall Churche be diuerse then it is bicause the one worde is mere english the other is a Latin made English Other difference in good sence I trowe will not be founde To these therefore so Clere and so Many all within the Compasse of your 600. yeares if you thinke your Challenge good and wise Yelde and Subscribe These later allegations of D. Hardinges second edition M. Iewell in his Replie hathe vtterly dissembled To the place of Victor thus he Replieth Iewell Touching Victor that wrote the Storie of the Vandales he is neither Scripture nor Councell nor doctour nor writeth the Order or Practise of the Primitiue Churche This later sentence is a Manifest and Iewde Vntruthe auoutched for a shifte to auoide an Inconuenience An Inconuenience I saye of Subscribing For if the Storie of Victor were of matters passed in the Primitiue Churche then the Example alleaged out of him Calling the Church of Rome Head of all Churches shoulde be an Example of the primitiue Churche and then M. Iewell should be forced to Subscribe To auoide this Inconuenience M. Iewell thought good flatly to denie his Storie as not writing the Practise of the Primitiue Churche But you maye not so Abuse vs M. Iewell You requiring in your Challenge Any one example of the primitiue Churche do after expounde and limit the Time of the primitiue Churche by the terme of .600 yeres after Christ admitting all Examples within that time Now Victor writeth a Storie contayninge the practise of that Time He writeth the persecution of the Vandales Arrian heretikes in Afrike which befell immediatly after the Deathe of S. Augustin as in his life written by Possidonius it is easye to See For he yet liuinge and lyinge in his death bedde the Wandales beseiged his Citie Hippo. But S. Augustin dyed not longe after the yere of our Lorde 400. Therefore Victor wrote a Storie of matters passed more then a hundred yeres within M. Iewelles 600. whiche he limiteth for the Primitiue Churche Therefore this Example is of that Time M. Iewell vnrrulye denieth it bicause he will not truly and honestly Subscribe vnto it Iewell Nor is it well knowen either of what credit he was or when he liued Stapleton He is alleaged of all lerned writers occasion seruing Only M. Iewell doubteth of his Credit And why Bicause he maketh against him As for that the time he liued is not well knowen no more is the time of many other Lerned writers who yet be of right good Authoryte Iewell Nor doth he call the bisshop of Rome the Head of the Vniuersall Churche Onely he saieth â—54 Rome is the Chiefe or Head Churche of all otheâ—s which thinge of our parte is not denied M. Iewell to extenuat the sayieng of that godly Archebishop of Carthage Eugenius reported by Victor the Ecclesiasticall writer hath altered and falsified the wordes For Eugenius that Catholike Prelat conueÌ„ted before Obadus a Captaine of Humerichus
the Arrian kinge of the Vandales called the Churche of Rome meaning thereby the Bishop of Rome Caput omnium Ecclâ—siarum The Head of all Churches He saieth not The Head Churthe of all others But The Head off al other Churches Betwene these two sayinges is greate difference As for example The Churche of Caunterbury is the Head Churche of all others respect had to England For no Churche in Englande hathe so Ample and Large a Iurisdiction as that hathe Yet is not the Churche of Caunterbury the Head of all Churches in Englande For beside diuers Peculiars exempted from the Iurisdiction of Caunterbury euen within the Prouince of that Archebishoprike the Archebishop of Yorke and all of his Prouince are not subiect to any Iurisdiction of the Churche of Caunterbury Thus Master Iewell for a Iuste Replie to Sufficient Authorites weakoneth the Authors Credit Altereth his wordes Missereporteth the time of his Writinges and so by Multyplying Vntruthes thinketh to ouerthrowe the Truthe to abuse his Reader desirous to lerne and to deceiue Gods People gladde to be instructed God graunte you M. Iewell the loue of Truthe and grace to reforme these your Vnâ—â—uthes The Conclusion HITHERTO I haue good Christen Reader For the loue of the Truth and for the Zele of Gods honour and of his Church Iustified the Vntruthes whiche M. Iewell in the former halfe of his Replie the foure first Articles hath Charged D. Harding with all to the number of one hundred and xxv whiche is the halfe of the whole number through out the Replie two excepted and haue Returned them euery one One onelye excepted vpon Master Iewell for Vntruthes on his parte and that Slaunderous Nowe howe thouroughly I haue answered M. Iewel in this fourth Article it shal appeare by the Conclusion whiche him selfe maketh at â—he ende thereof Thus he Concludeth Iewel Nowe brefely to laie abrode the whole Contentes of this Article First M. Hardinge hath wittingly alleaged suche testimonies vnder the Names of Anacletus Athanasius and other holy Fathers as he .555 him selfe knoweth vndoubtedly to be forged and with manifest Absurdities and Contradictions do betraye them selues and haue no maner colour or sâ—ewe of truthe Stapleton To the absurdities and Contradictions withe whiche M. Iewell chargeth the epistle of Athanasius vnto Marcus we haue Answered and proued them none The Authorite off Anacletus is defended by D. Hardinge in the Confutation of M. Iewelles first Article M. Iewelles other Fathers haue no names Iewell He hath made his claime by certaine Canons of the Councell of Nice and of the .556 Councell of Chalcedon And yet he knoweth that neither there are nor neuer were any suche CanoÌ„s to be founde The Canons of the Nicene Councell alleaged by D. Hardinge were alleaged by Iulius and Zosimus aboue a thousand yeres agoe and their Authorite is defended against all M. Iewelles proufes and reasons wherein he laboureth to proue the Pope a Forger His whole Replie in that behalfe is awnswered As for Canons of the Chalcedon Councell D. Harding alleaged none M. Iewell flatly belyeth him Iewell He hath dismembred .557 and mangled S. Gregories wordes part contrary to his owne knowleadge he hathe cutte them of .558 in the middest the better to beguile his Reader It hath bene at large declared that D. Harding hath in no part mangled S. Gregory but alleaged his full Sentence that which folowed and was omitted not appertayning any thing to his purpose that then he had in hande And the Sentence which is presumed by M. Iewell to haue bene guilefully cut of by D. Harding folowed immediatly his Allegation was not in the middest thereof as M. Iewel bothe there and here most Impudently and Vntruly auoucheth Iewel He hath violently and perforce drawen and rackte the Olde godly Fathers Ireneus Cyprian Ambrose Cyrillus Augustine Theodoretuâ— Hierons and others contrary to their owne sense and meaning Stapleton Of all these Fathers M. Iewell hath noted Vntruthes only vpon certaine places of Cyprian of Augustine and of Theodoret D. Hardinges Dealing in all those places hath bene proued vpright If the other Fathers haue bene so Rackte and violently drawen as M. Iewell here pleadeth why made he not before his Accusation why noted he not there Vntruthes Thinke we that Master Iewell hauing noted so many vntruthes and all well nere vntruly hathe yet left other in store whiche of Courtesy he omitted Then what lucke had M. Iewell hauing choyse and of so many to proue so fewe and to spede so il Shall we not rather thinke to commende M. Iewelles discretion that he hath in dede chosen the best and most likely and that if he had noted more he would haue spedde the worse These multiplying therefore of Fathers decked auoughed but vnproued I leaue it as it is for a Slaunderous burthen of Vntruthes Iewell Touching Appeales to Rome the gouuernement of the East parte of the world ExcoÌ„munications Approbations of Orders allowance of Councelles RestitutioÌ„s and Reconciliations he hath openly 560 missereported the whole Vniuersal Order and Practise of the Church Stapleton That Appeales were made to Rome from the chiefest Patriarches in Christendom that the Bishops of the East were subiect to the Bishop of Rome that the Pope Approued the Ordering of bishops Confirmed Councelles and had the Patriarkes and Bishops of the East Reconciled to him it hath at large bene proued and M. Iewelles whole Replie in these matters hath bene at longe and stitche by stitche confuted As for Excommunications and Restitutions if M. Iewell had noted there any matter of Vntruthe those questions also had in like maner bene debated But the Discourse of D. Harding in that behalfe was so true that M. Iewell therein coulde finde no matter of Vntruthe to note though here for a bragge he saie that he openly missereported the practise of the Churche It is maruaill that M. Iewel keping so good an Audyt of D. Hardinges vntruthes in suche Open missereporting coulde not score vp one Iewell All this notwitstanding he hath as yet founde neither of these two glorious Titles that he hath so narrowlye sought for notwithstanding greate paynes taken and greate promises and VauÌ„tes made touching the same D. Harding hath founde them bothe the one in the Chalcedon Councell bothe foure times in foure seuerall supplications expressed and also conffessed by S. Gregorye the other in Victor a writer of thinges passed within the 5â—0 yeres in Iustinian in Prosper in Athanasius and in the ChalcedoÌ„ Councell also But M. Iewell must denie all this bicause he will in no wise Subscribe For thus nowe he Concludeth and endeth this Article Iewell Therefore to Conclude I must Subscribe and rescribe euen as before That albeit M Harding haue trauaiied painefully herein bothe by him selfe and also with coÌ„ference of his frendes yet 562 caÌ„not he hitherto finde neither in the Scriptures nor in the olde Councelles nor in any one of all the auncient Catholike Fathers that
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
called Peter of Petra the Rocke To whom by the Mouthe of Truthe it selfe it is saied To thee I will geue the kâ—yes of thâ— kingdome of heauen To whom againe it is saied And thou bâ—ing sometime conuerted Confirme thy Brethern And againe Sin on the Son of Iohn louest thou me Fâ—de my shepe Therefore whereas there are many Apostles yet for the Principalite it selfe and Chiefty Only the See of the Prince of the Apostles hath praeuailed in Authorite Which See in three places is one persons For he exalted the See of Rome wherein he Rested He honoured the See of Alexandria sending his disciple the Euangelist thither He established the See of Antioche remayning there him selfe 7. yeres though to departe To Conclude euident it is by S. Gregory that the See Apostolike wherof he saieth Cui praesidemus in the which we doe Gouuerne Pro ipso principatu sola in Authoritate coÌ„ualuit Only praeuayled in Authorite to haue the Chiefty and Principalite To that See he saieth All bishops are subiect si qua culpa in epâ—scopis inuenitur if any faulte be founde in bishops This See he calleth Caput omniuÌ„ ecclesiaruÌ„ the Head of all Churches and Cunctis praelatam ecclesiis Sett ouer all Churches What soeuer this See doth determine nihil egent firmitatis they nede no other strength and without the Authorite of this See Nullas quoecumque acta fuerint vires habâ—nt whatsoeuer dothe passe in Synod shall haue no force Of the which also agreing with S. Gregory S. Augustin saieth Cui primas dare nolle vel summae profâ—cto impiâ—tatis est vâ—l praecipitis arrogantiae to the which not to geue and graunt the primacy soothely it is a point either of most high wickednesse or of headling arrogancie And thus is in dede the estate of the See of Rome maintayned by the Authorite of this holy Father Brefely thus much is D. Hardinge furthered by the Authorite of S. Gregory And that euery English harte that any thinge regardeth the benefyt of his Faithe that reioyseth in the profession of Christianyte and that thinketh him selfe bounde to allmyghty God that euer he and his forefathers were brought to the faythe of Iesus Christ and to the knowleadg of a better life hereafter after to come that euery such I saie maie haue the better cause the more to consider the sooner to acknoweleadg the gladlyer to embrace the Primacy of the bishopp of Rome so vniuersally practised of this holy and lerned Father S. Gregory I beseche euery English Reader diligently to marke and beare away the testimony and witnesse that Venerable Bede the most of lerned light that euer shined in our Countie geueth to this holy Father and howe muche by his Iudgement we are bounde and beholding vnto him aboue all other men Thus Beda writeth of him in his ecclesiasticall History whiche for the confort of my dere Countre in this storme of schisme I haue of late sett forthe in the English tounge Of this holy Pope Gregory it becometh me in this our history of the Churche of Englande more largely to speake Bicause by his diligence he conuerted our nation that is the Englishmen from the powre of Satan to the faithe of Christe VVhome we may well and also must call oure Apostle For as soone as he was highe Bishop ouer the whole worlde and appointed gouuerner of the Churches lately conuerted to the faythe he made our Natyon the Churche of Christe whiche had bene euer vnâ—ill that tyme the bondslaue of Idols So that we may lawfully pronounce of him the saying of the Apostle That although he were not an Apostle to others yet he was vnto vs. For the signet and token of his Apostlâ—ship we are in our Loâ—de Thus farre Venerable Beda This is that holy Pope our Apostle whiche Practised this Vniuersall Authorite ouer all the partes of Christendom Let vs neuer thinke Christian english Reader that an Antichrist as the Pope for his vniuersall Supremacy is called shoulde bringe vs Englishmen to the Faithe of Christ. Neither let vs doubte but whose godly Foundations God hathe so manye hundred yeres prospered his doctrine Religion and practised Authorite was good and godly Iewell If S. Gregorie were nowe aliuâ— he would crie out as he did to the Emperour Mauritius O tempora o Mores O what a time iâ— this O what manners are these Stapleton Verely if S. Gregorye were nowe aliue he woulde crie out as he did to the Emperour Mauricius nor against vs whiche continewe in the Catholike faith planted by holy Augustin whom he sent to preache the faith vnto vs whom he created the fâ—rst Archebishop of Caunterbury whom he in his epistles commendeth and extolleth not against vs which continewe in the obedience of the Apostolike See whereof in his time he was the gouuernour through out all Christendome as hath bene declared Which celebrat the holy Sacrifice of the Masse Praye for the soules departed Call vpon the blessed Saints Adore Christ in the blessed Sacrament Acknowleadg the seuen Sacraments of Christes Churche all which thinges holy S. Gregory practised him selfe but he woulde crie out against you M. Iewell whiche call the workes of oure Apostle whom he sent the killing of the godly which denie the greatest benefit that euer God gaue to our nation the conuerting of vs from infidelite to the faith to make your selues the Apostles of the same which call that holy man S. Gregory him selfe an Antichrist and all his successours downewarde for vsurping not that name which bothe he abhorred and no other Pope euer vsed but the Authorite of supreme gouuernment ouer the whole Churche of Christ of S. Gregory so clerely Practised which being in the roome of a bishopp do condemne all the bishops that euer sate in that roome before you against you M. Iewell which corrupt the sayinges of S. Gregory which call his writinges Fables which call him an obscure and a late Doctour other where against you he would crie out and might most iustly crie out O tempora O Mores O what a time is this O what manners are these Iewell Thus muche is Master Harding furthered by the authorite of S. Gregorye StapletoÌ„ And thus much is M. Iewell furthered by his longe staying vpon S. Gregory Verely D. Harding is so much furthered by the Authorite of S. Gregory that if M. Iewell will stande to the same euidence shall force him to confesse and acknoweleadg the Charge and principalite of the whole Churche to haue bene committed to Peter by Christ and to haue bene practised by S. Gregory his Successour thourough out all Christendom Thus much are we furthered M. Iewell by the Authorite of S. Gregory Harding S. Ciprian declaring the contempt of the highe Priest Christes Vicar in earthe to be cause of schismes and Heresies writeth thus to Cornelius Pope and Martyr Neyther haue Heresies or schismes risen of ony other occasion then of that the Priest
Hierom vpon this place of S. Matthew expoundeth Peter to be the Rocke vpon the which Christ builded his Churche saying Sicut ipse lumen Apostolis donauit c. As Christ gaue all the Apostles light that they might be called the light of the worlde and had their other names of Christ so vnto Simon which beleued in Christ the Rocke he gaue the name of Peter And by the metaphore of a Rocke it is well saied of Christ vnto him I will builde my Churche vpon thee And how many Fathers may be here alleaged which all with one mouthe do confesse that vpon Peter not only vpon the faithe or Confession of him the Churche is builded Tertulliam saieth Latuitne aliquid Petrum aedificandae ecclesiae petram dictum Was there any thinge kept hidde from Peter which was called the rocke of the Church to be builded S. CipriaÌ„ almost as ofte as he speaketh of Peter so ofte he calleth him the foundatioÌ„ of the Churche Petrus saieth he super quem aedificata ab eodem domino fuerat Ecclesia c. Peter vpon whom our lorde builded his Churche And againe Loquitur illic Petrus super quem aedificanda fuerat Ecclesia Peter speaketh there vpon whom the Churche should be buylded â—xpounding also the Authorite which Christ gaue to Peter in this place of S. Matthewe he sayeth that although the Apostles had aequal power yet vt vnitateÌ„ manifestaret vnitatis eiusdem originâ—m ab vno incipientem sua authoritate disposuit to expresse an Vnite in the Churche Christ by his Authorite disposed that the fountaine and springe of that Vnite shoulde procede of One which was Peter Therefore also in the disceptation of Peter with Paule touching circuncision S. Ciprian Commending the humilite of S. Peter towarde S. Paule saieth Nec Petrus quem primum Dominus elegit super quem aedificauit Ecclesiam suam se vindicauit c. Neither did Peter whom God chose to be the chefest and vpon whom he builded his Church reuenge him selfe etc. Olde Fater Origens wordes in this matter seme very plaine Thus he saieth Petro cum summa rerum de pascendis ouibus traderetur super ipsum velut super terram Fundaretur Ecclesia nullius confessio Virtutis alterius ab eo nisi Charitatis exigitur When the chiefe gouernement of feeding Christes flocke was committed to Peter and the Church was builded vpon him like as vpon earthe the profession of no other Vertu is required of him but Charite For after Christ had three times asked him Peter louest thou me yea and ones Diligis me plus his Doest thou loue me more then these other doe and to euery question Peter had answered Yea Christ concluded with him and saied Pasce oues meas Fede my shepe In these demaundes only loue was required of him And at this time saieth Origen Summa rerum de pascendis Ouibus traditur The chiefe and principall gouernement of feding Christes shepe was deliuered vp vnto him and Super ipsum velut super terram fundata est Ecclesia The Church was builded or founded vpoÌ„ him vpon Peter him selfe euen as vpoÌ„ earthe That earthe truly which our Sauiour called a Rocke and made it by his special praier for him that his Faith should not faile stroÌ„ger and stedfaster then any Rocke or Quarre of what euer stone it be Therefore Cyrillus an other greke Father saied expressely Nulli alij quà m Petro Christus quod suum est plenum sed ipsi soli dedit Christ gaue his whole ful power to none other then to Peter But to him only he gaue it And what is to be Vicair of Christ if this be not If he haue Summam rerum traditam the Chiefe gouuernement and Authorite left vnto him as Origen saieth if Christ gaue to him ful power and to none other as Cyrillus sayth if vpoÌ„ him the Church was builded as so many Fathers doe witnesse not only S. Hilary S. CipriaÌ„ S. Ambrose S. HieroÌ„ and Tertullian of the West Church but also S. Chrysost S. Basill Origen and Epiphanius of the East Churche how can it be doubted but that Peter succeded to Christ by his owne most blessed appointment in full power and Authorite and was therefore his true Vicaire It will here be saied Many other Fathers yea and some of these alleaged do expound this place of Matthewe in such sorte that not vpon the person of Peter but vpon the faith of Peter the Church is builded To this I answer that bothe is true And that I declare by two causes First by most euideÌ„t reason next by Authorite The reason is this The Churche is builded vpoÌ„ the faith of Peter and yet vpoÌ„ the person of Peter bicause the person of Peter touching his faithe is no fraile mortal creature but is a stroÌ„g vnshakeable Rocke as the faith it self is And why so Forsothe bicause to the person of Peter it is promised that his faith shal not faile Christ sayd I haue praied for thee Peter that thy faith may not faile We beleue this praier is obtained And therefore vpon this warrant of Christes praier the person of Peter and his faithe shall neuer be seuered Thus the fathers calling sometimes the faith of Peter sometimes Peter him self the Rocke of the Churche do meane one selfe thinge By Authorite thus it is proued No writer doth more often and more earnestly interpret that place of the faith of Peter or of Christ him selfe and call that faith and coÌ„fession of his and sometime Christ him self the Rocke vpon the which Christ builded his Church then doth S. Augustin Yeat the same lerned Father in his Retractations remembring that he had also expounded the same of Peter him selfe quod in eo tanquam in petra fundata sit Ecclesia that the Churche was builded in Peter as vpon the Rocke which sence also he saieth was songe by many in the hymnes of S. Ambrose where it is saide of the cocke hoc ipsa petra ecclesiae canente culpam diluit At the crowing of the cocke the Rocke of the Churche Peter lamented his faulte he concludeth the whole matter of those two expositions either off Peter to be the Rocke either of Christ with these wordes Harum duarum sententiarum quae sit probabilior eligat lector Of these ij sentences which is the more probable I leaue it to the Readers choyse Wherein as he condeÌ„neth none so he alloweth bothe And thus much out of the lerned Fathers for confirmation of the Minor or second proportion of my former Argument that the wordes of Christ in S. Matthew were properly spoken to Peter and that he was made by Christ the foundation and Rocke of the whole vniuersall Churche Which with the Maior or proposition being thus proued the Conclusion I trust will well folowe that Christ hath lefte and appointed in his Churche a Vicair vniuersal and that S. Peter And so farre is the rashe
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