loue of it For certainly it is the encrease of your honour what soeuâ—r Reuerence and priestly deuotion you shewe to that See For so you prouoke her to teÌ„der you againe Thus the Church of Afrike in like maner as Fraunce and Spayne was a childe of the mother Churche of Rome was subiect to that holy See and directed by the Authorite thereof vnder S. Gregory the Pope at that time Neither feared S. Gregory notwitstaÌ„ding such Subiection and obedience on their parte or such Authorite and gouernemeÌ„t on his parte to be a forrunner of Antichrist ouer them as M. Iewell woulde make S. Gregory him selfe to saie and Iudge Before we passe to the other side of Italye and the East parte of the worlde let vs consider what Authorite S. Gregory practised in the Ilandes lying aboute these Continent landes of Fraunce Spayne and Afrike And first of our owne countre of Englande which vnder this blessed Pope and by his holy meanes was conuerted froÌ„ paganisme and infidelyte to the faithe and Christianite The Supreme Authorite that S. Gregory practised ouer all that parte of Brittanny which is nowe called Englande appeareth by that he writeth to S. Augustin our blessed Apostle the first Archebishop of Caunterbury in these wordes Britanniarum omnes episcopos tuae fraternitati committimus vt indocti doceantur infirmi persuasione roborentur peruersi authoritate corrigantur All the Bishops of Britanny we commit to thy Brotherhood to thentent the vnlerned may be instructed the weake may by thy persuasion be strengthened and the frowarde by Authorite be corrected In these wordes the Archebishopp of Caunterbury is constituted and appointed by Pope Gregorye his Legat in the Churche of Englande and to occupy in all the prouinces of the same the place of the See Apostolike And what childishnes were it for S. Gregory to appointe one that him liked by whose Authorite other Bishops might be corrected if he him selfe had no Authorite in the Countre but were a mere forrain Bishop as his successours nowe after the quiet possession of so many hundred yeres are called and estemed of such as haue forsaken not only that obedience but also that Faithe and religion in the which we Englishmen were first made Christen men and in the which we haue coÌ„tinewed almost these thousand yeres In Corsica and Sardinia two other Ilandes lying in this west parte of the worlde betwene Italy and Afrike what Supreme Authorite S. Gregory practised his epistles do witnesse By vertu of this Authorite whereas the bishopricke of Sagon in the Ilande of Corsica had bene a longe time vacant he chargeth Leo a bishop of that Countre to take charge of the same writing thus vnto him Quoniam ecclesiam Sagonensem ante annos plurimos obeunte eius pontifice omnino destitutam agnouimus fraternitati tuae visitationis eius operam duximus iniungendaÌ„ Bicause we vnderstande the Church of Sagon by the decease of the bishop hath these many yeres bene vtterly destiâ—uted we thought good to enioyne to you the visitation therof And in the next epistle folowing he transferreth Martinus bishop of an other dyocese in that Ilande to this bishoprike of Sagon in these wordes In ecclesia Sagonensi quae iam diu pontificis auxilio destituta est cardinalem te secundum petitionis tuae modum hac authoritate constituimus sine dubio sacerdotam In the Churche of Sagon which hath this longe time lacked her bishop we do appointe you by this Authorite according to your request the Chiefe priest that is bishop thereof By the like Authorite in the same Ilande whereas a certain bishop through infirmite was not able to doe his Office he writeth to the fore saied bishop Leo willing a newe election to be made and then saieth S. Gregory ad nos veniat ordinandus Let him come to vs here to be consecrated The like he writeth to the same bishop of Corsica Leo touching an other bishop vpon the like occasion in the Incumbents infirmity to be newly elected of whom thus he writeth Dum fuerit postulatus cuÌ„ solemnitate decreti omnium subscriptionibus roÌ„borati vestrarum quoque testimonio literarum huc sacrandus occurrat When such a one shal be nominated by the solemne decree confirmed with the subscriptions of eche one let him come hither to be consecrated with the testimony also of your letters Such Authorite practised S Gregory ouer the bishops of this Ilande of Corsica In Sardinia to Felix a bishop thereof disobeying the Popes legat in those partes the Archebishop of Iustinianea S. Gregory writeth these wordes It is come to our hearing that your brotherhood refuseth to obey according to the custome Iohn oure brother bishop of Iustinianea the first and that you will not subscribe nâ—yther to his decree neither to the relation which he made vnto vs according to the Custome If this be so we are very sory to see such manifest token of pride in you We exhorte you therefore that laying asyde this proude stomaâ—he you cease not to obey and shewe your selfe lowly to our foresaied brother and felowe bishop of whom you haue bene made bishop so that both God may reioyse in the agreement of your brotherhood and other also maye take good example of you For if which we mistrust not you continewe in this pride knowe you that we wiâ—l surely punish your stubbornes according to the straight and Canonicall order of disâ—ipline It appeareth I trowe by these wordes that S. Gregory in this Countre also of Sardinia exercised a Supreme Authorite howesoeuer he mislyked the name and Title of vniuersall bishop By the like Authorite whereas Ianuarius a bishop of this Countre had iniured Nereâ—a a Noble woman and she had complained thereof to the See Apostolike S. Gregory writing to the bishop of those complaintes and accusations made against him hath these wordes vnto him Hortamur vt aut pacifica si fieri potest ordinatione definias aut certé ad deputatum a nobis iudicium personam instructam dirigere non omittas We exhorte you either to ende the matter peasably betwene your selues or els not to faile to direct some instucted party in your behalfe to the iudgement appoynted by vs. And for this purpose I haue directed Redemptuâ— our Commissioner the bearer hereof that he maye bothe call the parties to iudgement and by the vertue of his trauaille put in execution the Sentence Thus farre S. Gregory and thus without feare of any Antichristian presumption he vsed a Supreme Authorite ouer the bishopps off Sardinia as he did ouer other af all the west parte of the worlde as it hath particulary in sondry prouinces appeared To passe nowe to the other side of Italy the next adioyning lande on the East parte is Dalmatia and all the coastes of Illyricum In those partes what Supreme Authorite this lerned and holy Pope Saint Gregorye whom Master Iewell imagineth to stande most
the Supremacie the discussing whereof standeth most vpon the history and practise of the Churche either to vse or to abuse any Scripture Yet by occasion howe many M. Iewell hath abused it shall nowe in parte appeare First these wordes of S. Paule Sollicitudo omnium ecclesiarum the hofulnesse of all Churches howe violently you haue wrested it to proue a Chiefty and power ouer all Churches in the like sence as the same is in S. Peter confessed by S. Gregory you haue heard before towarde the ende of the first Vntruthe of this Article In the same place you alleage to the like sence these wordes of the Apostle I recken me selfe to be no thinge inferiour in trauail to the highest Apostles Nowe what is wresting of holy Scripture if this be not S. Paule trauailed as muche as any off the Apostles ergo he had Chiefty Power Iurisdiction ouer the whole Churche no lesse then S. Peter had By the like reason M. Iewell may proue that S. Paule was Heade and Chiefe ouer S. Peter him selfe contrary to al holy Fathers and lerned writers which haue euer called S. Peter the Head the Chiefe and the Prince of the Apostles which also is by M. Iewell him selfe in this Article otherwhere confessed For S. Paule saieth speaking of him selfe and of the Apostles abundantius illis omnibus laboraui I haue trauailed more then al they But as S. Paule though he trauailed more then all the Apostles yet he was not therefore the Head or chiefe ouer them all so muche lesse it will folowe that he had the Chiefty or the Charge off the whole Churche bicause he trauailed as much as the other Apostles If trauail and paynes may proue a Iurisdiction perhaps some busy Minister in Englande might claime to the bishoprike that M. Iewell occupieth With the like vaine of witt M. Iewell to disproue the epistle of Athanasius vnto Felix bicause he saied that from Rome the Churches receiued the first preaching of the ghospell alleageth the saying of the prophet Esaie From Sion the lawe shall procede and the worde of the Lorde from Hierusalem Howe vnfittely this place is wrested of M. Iewell to proue it false that many Countres receiued the faithe of Christ from Rome it hath bene before declared in the third Article vpon the 73. Vntruthe Immediatly and properly many Churches as allmost all the west parte of the worlde receiued their faithe from Rome though Rome it selfe receiued it of S. Peter who preached first off all in Hierusalem In the same page M. Iewell wresteth two other places off holy Scripture at one time thus S. Paule saieth Other foundation none can be layed but only that which is layed already which is Christ Iesus And findeth great faute with the Corinthians that saide I holde of Apollo I holde of Paule I holde of Peter but M. Hardinges Athanasius saieth Thou art Peter and vpon thy foundation the pillers of the Church which are the Bishopps are surely sette and thus he deuise than other foundatiō besides Christ and Contrary to S. Paules doctrine would haue al the bishoppes of the world to holde of Peter Thus farre M. Iewel Wilt thou see good Reader how ignorātly and grossely these places of holy Sripture are wrested and abused of M. Iewel S. Paule in the first place speaketh of the principall foundatiō which only is Christ. Peter is called of Athanasius not the principall and absolut foundation of him selfe but such a foundation as is layde by Christ. Els the worthy wisedome of M. Iewel maye comptroll S. Paule and proue him contrary to him selfe whiche in an other place saieth that the Ephesians were superaedificati super fundamentum Apostolorum prophetarum builded vpon the foundation of the Apostles and the prophets Of the which also S. Iohn in his Reuelation saieth the holy Citie of God had fundamenta duodecim in ipsis nomina duodecim Apostolorum twelue foundatyons and in those foundations the names of the twelue Apostles Thus vnlesse M. Iewell will admitt the distinction of a principall foundation and of a secondary foundation not only Athanasius but S. Paule him selfe and S. Iohn also may be accused of M. Iewell to haue deuised an other foundation besides Christ. In like maner also maye be accused of M. Iewell S. Hilary S. Ambrose S. Ciprian S. Hierom S. Augustine S. Chrysostom Epiphanius Origen and Tertullian who all as you heard in the next Vn-the before do call Peter the Rocke vpon the which Christ builded his Churche Neither is S. Peter layde as any other foundation beside Christ bicause he was layed and made so off Christ him selfe as all the sayed holy Fathers haue witnessed In the second place alleaged by M. Iewell out of S. Paule he not only wresteth S. Paule to a contrary meaning but he falsifieth him also For those wordes I holde of Peter are not in S. Paule And if they were it made no more against the saying off Athanasius callinge Peter the foundatyon off the Churche then it maketh against all the other Fathers whiche did so call him or then it maketh against the Authorite and Iurisdiction either off laye princes and lordes either of spirituall pastours and Curats For as the subiect holdeth of his Prince and the Tenent of his lorde as the dyocese is subiect to his bishopp and the parish to the vicair by S. Paules Doctrine commanding vs to obey our ouerseers and to be subiect to those which haue charge of our soules and yet neither the subiect nor the dyocese so holdeth either of Prince or of bishop as S. Paule rebuked the Corinthians to holde of Apollo and of Paule so neither Athanasius nor the olde Fathers calling Peter the foundation of the Churche and confessing thereby the Authorite of Peter ouer the Churche do make as M. Iewell saieth contrary S. Paules Doctrine all the bishoppes of the worlde to holde of Peter as the Corinthians helde of Apollo and of Paule For the Corinthians made a schisme in the Churche and such as were baptised of Apollo they helde of Apollo such as were baptised of Paul they would holde and craof Paule This schisme and diuision S. Paule rebuked as bothe in the text it shall euidently appeare to him that will but reade it ouer diligently and also as S. Augustin expoundeth that text This text therefore M. Iewel you might better haue applied to your selfe and your brethern which do holde some of you of Luther some of Zuinglius some of other euen as S. Augustin applied it to the Donatistes who helde some of Donatus some of Rogatus some of Primianus some of Maximianus all Donatistes but yet diuided amonge them selues as protestants are at this day into Lutherās Sacramentaries Anabaptistes Suenckfeldians Osiandrins and so forthe Peter is the foundation and Rocke that Christe builded his Churche vpon as sett to gouerne and direct the same vnder Christ by Christ and through Christ. Al Christendō holdeth by
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
Congregation in One place that M.D. Harding denieth that the Fathers neuer saied that you can neuer proue M. Iewell In that sence the worde Communion is not taken Harding Thus we see S. Hierom and S. Augustine were of one Communion and did communicat together although they were farre asunder Iewell The .20 Vntruthe Rising of the ambiguite or doubtfull taking off this worde Communion Stapleton If this worde Communion be as you confesse ambiguous if it signifie sometime A consent of religion as after in the texte you saie pag. 28. then yet vpon your owne confession it will folowe that saint Hierom and saint Augustine who consented in religion were of one communion together and communicated together in that sence of the worde Communion and so is it by your confession no Vntruthe that in a sence they were of one Communion and Communicated together For as you knowe that saying is not Vntrue which in any one sence or meaning is True You could not therfore iustly note this for an Vntruthe being but of the minde that you are But now D. Hardinges saying is so True that he saieth no more then S. Hierom him selfe saied and professed That is that S. Augustin was Episcopus communionis sua A bishop of his Communion If saint Augustin were a bishop of saint Hieroms Communion which saint Hierom him selfe saieth then were saint Austen and saint Hierom of One communion which D. Harding saieth If then this be an Vntruthe which D. Harding saieth then is it also an Vntruthe that S. Hierom saied Go nowe M. Iewel and note a number of Vntruthes vpo◠saint Hieroms workes and let this stande for one as truly as you haue noted D. Harding therfore Againe as they were of One Communion so they communicated bothe together Wherein M Iewell In religion and faith only If they did so only yet thē were it true that they Communicated together For in this sence they Communicated But nowe not only so For they were saied to be of One Communion bicause they communicated together in the blessed Sacrament All Catholikes in that sence were saied to be of one communion Heretikes M. Iewell in that sence were not of one communion with the Catholike Fathers Heretikes neuer communicated together with the Catholikes in the Churche A clere and moste manifest example of this is the daily Excommunicatian vsed in Christes Churche For what is Excommunication but embarring from communicating in the Churche with other Christians But as one excommunicated in London if he be iustly excommunicated is excommunicated not only in Londō but through all England yea and through all Christendom beside as longe as in Religion Englande ioyneth with the reste of Christendō so he that cōmunicateth in London and is of one communion with the faithfull people of London he communicateth also with al England and all Christendom beside and is of one communion with them all So were saint Hierom and saint Augustin of one communion so they communicated together though they neuer receiued the sacrament together in all their life time but liued in farre distant countries the one from the other the one in Afrike the other in Palestine Harding The priest after that he hath receiued the Sacrament in the Church taketh his naturall sustenance and dineth and then being called vpon carieth the rest a mile or two to the sicke in eche house none being disposed to receiue withe the sicke he doth that he is required 21 doth he not in this case communicat with them and do not they communicat one with an other rather hauing a will to communicat togeather in one place also if oportunite serued Iewell The .21 Vntruthe M. Harding saieth the priest doth communicat and not cōmunicat bothe together Which is a cōtradiction in nature Stapleton D. Harding saieth the priest hauing saied Masse doth Communicat with the sicke persons Receiuing their Housell after his masse bicause they communicat the precious Body and Bloud of Christ whereby they are made one in Christ and betwene them selues Againe he saieth they do not communinicat for all that in One Place together So in the first they haue a Communion In the seconde they haue none In one sence they haue in an other they haue not This is M. Iewell no contradiction in nature nor yet in reason and therfore no Vntruthe at all on D. Hardings parte You know M. Iewell by your logike Omnis Contradictio est ad idem Euery cōtradiction is about one selfe thing Harding If this might not be accompted as a laufull and good Communion either people shoulde be denied that necessary vitaile of life at their departing hence which were a cruel iniury and a thinge contrary to the examples and godly ordonances of the primitiue Church or the priest c. Iewell The 22. Vntruthe This order was taken not for euery sicke party but for persons excommunicat Stapleton Such order was not taken for persons excommunicat but for such as being before excommunicated and after reconciled receiued it being in sickenesse and daunger of death as al other Christen men did as appereth by the Canons made in this behalfe And who doubteth but much more for sicke persons not excommunicate Vnlesse the wisedom of M. Iewell will thinke the primitiue Church to haue graunted that benefitt to excommunicat persons which to other not excommunicated was not graunted Yes he saieth Iewell Such reconciliation was thought necessary at thende for solace of the party Yea truly M. Iewell would haue this Sacrament to be but an outward Solace and Token of his Reconciliation amonge the faithfull But Cum ad hoc fiat Eucharistia vt sit accipientibus tutela seing the Eucharist is therefore made that it might be a sauegarde and protectiō to those which receiued it as S. Cipriā saieth therefore not only to excommunicat persons in time of Sicknesse for their reconciliation or Solace as M. Iewell fancyeth it was graunted but also for their sauegard and protection It was called their Viaticum their Vitail or foode of life not only a Tokē of their reconciliation to the Church This being the reason of the decree it is to be thought the primitiue Church prouided not only for excommunicat persons but also for euery sicke party which though not for the bonde of excōmunication yet for other considerations might stande in nede of this blessed Sacrament no lesse then the other But what nede many wordes M. Iewel him selfe confesseth that Christen folcke in their sickenesse had the Sacrament ordinarely sent home vnto them For the which he alleageth Iustinus Martyr Apolog. 2. If so M. Iewell then to denie to sicke persons their housell is contrary to the example and godly ordonaunce of the primitiue church by your owne Cōfession and the Authorite of Iustinus Martyr Which is the thing that D. Harding saied and you most vntruly and contrary to your selfe haue noted for an Vntruthe Harding Now if we excepte those
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
Communion wa◠receiued in priuat houses Ergo in Fraunce so longe after in their priuat Chappelles there was also a Communion The lewdenesse of this argumēt wil better appeare by the like In Fraunce within these fifty yeres all Churches had priuat Masses Ergo now in England all Churches haue the same As true is the one as the other But now M. Iewell saieth He will geue a clere answer to M. Hardinges blinde gheasses What is that trow we Forsothe an other Canon of the selfe same Councell which biddeth the penitents to depart out of the Church with the Nouices that were not yet Christened Item a decretal epistle of Siricius Commaunding in like maner notorious offenders to departe out of the Church Ergo the rest that remained did communicat I answer All this was in Cities and Parish Churches vnto which the Nouices and open penitents resorted This was not in Chappels of priuat houses of which this decree of the Councelle of Agatha speaketh This is M. Iewelles clere answer They communicated in great cities and Parish Churches Ergo in Priuat houses An other like vnto that is this In the Church of Sarisbury the Minister at euery Communion weareth a Cope Ergo in all other Chappels at euery communion a cope is woren Let now euery indifferent Reader iudge whether any thinge hath ben brought by M. Iewell why by the decree aboue mentioned there should not appeare in those priuat Chappelles to haue ben priuat Masses Harding At that time 39 he saieth Masse in his Chappell hauing no other bodie with him but his seruaunt Iewell The .39 Vntruthe There was neuer Priuate Masse saide in Alexandria neither before this time nor at any time sythens Here it may be sene howe true it is that S. Paule saieth Scientia inflat Knowleadg puffeth vp For what a pride is this of M. Iewell so stoutely and peremptorely to pronounce that in Alexandria there was neuer priuat Masse neither before the time of Leontius nor sithens What Hath M. Iewell such a confidence in his Knowleadg that he is perfit of the Whole order of Gods Seruice that euer hath bene vsed or practised in Alexādria a Cyte as he saieth him selfe Iewell a thousande myles beyonde all Christendom and where the faithe of Christ hath continued so many hundred yeres before the time of Leontius and longe after also Is M. Iewell so sure that all that time in that great Cyte there was neuer priuat Masse that though Leōtius a writer of more then 900. yeres sithens do write so yet he is sure it was neuer so Hath M. Iewell sene all Hath he reade all And Dothe he remembre all thinges that were euer done in the Churche Seruice of that Cyte What is Impudency what is Puffing Pride what is Presumptuous Rashenesse if this be not As for the wordes which he noteth for an Vntruthe they are the wordes of Leontius alleaged by D. Harding they are not the wordes as auouched of D. Harding And then truly if there were neuer priuat Masse in Alexandria it was a greate Vntruthe on Leontius parte to write so Now whether M. Iewell be better to be beleued herein then is Leontius a knowen approued writer these many hundred yeres I leaue it to the Readers discretion Leontius saieth plainely of Ihon the holy bishop of Alexādria Facit Missas in oratorio suo Nullum habens secum nisi ministrum suum He saieth Masse in his Chappell hauing None other bodie with him but his seruāt Here is a clere witnesse of priuat Masse as M. Iewell termeth the receiuing of the priest without a company of communicants And that within the first 600. yeres For this Leontius as the Fathers of the seuenth generall Councel do saie floruit circa tempora Mauritij Imperatoris flourished aboute the time of Mauritius the Emperour Whose raigne begāne in the yere of our lord 585. The witnesse being so clere M. Iewel though good to out face the matter and stoutely to saie that neither before this Leontius nor euer sithens there was euer priuat Masse saied in Alexandria This shamelesse and impudent facing semeth wel to be resembled by the Gorgons head with the Anticke that M. Iewelles printer hath placed at the ende of euery Article Where spare roome was Frons perfricta Os impudens Whereas in the text M. Iewell woulde make vs beleue that Missae here should not signifie Masse but any other kinde of praier for he careth not what he make of it so it be not Masse he may as soone persuade any that is lerned that the Crow is white as that Missas facere in this place doth not signifie to say Masse For so he may tell vs that Missā facere caepi in S. Ambrose doth not signifie I begāne to say Masse but matins or euensong or some like thinge Any thinge M. Iewell so it be not Masse And when S. Gregory charged Maximus the intruded bishop of Salona that being excommunicated Missas facere praesumpsit it shall not signifie He presumed to saie Masse but he presumed to saye his matins or euen songe or any other kinde of praier which no person excommunicated is forbidden to saie In like maner when the Councell of Arels chargeth the bishops that for certain offenses Anno integro Missas facere non praesumant it shall not signifie that for the space of a whole yere they presume not to saie Masse but that they presume not to saye matins or euensong all the yere longe or some other kinde of prayer what ye wil so it be not Masse But what shifte is there so impudent that M. Iewell will not vse rather then to yelde and acknowleadge his vanite and errour An heretike saieth S. Paule is suo iudicio condemnatus cōdemned in his owne iudgement M. Iewell knoweth him selfe that in this place he hath kicked and striued against a manifest Truthe Yet he will not yelde What other shiftes he hath vsed to defeate this clere Testimony bicause it is in the Confutatiō of D. Harding particularly refelled I shall not nede presently farder to entermedle And this litle maye seme sufficient to iustifie the Vntruthe of Leontius iff it were an Vntruthe for his wordes they are not off D. Harding whose wordes they are not Againe M. Iewell denieth the Conclusion For whereas Leontius saieth that Iohn the bishop of Alexādria saied Masse in his Chappel hauing no other body with him but his seruāt and of this it is Concluded that in Alexandria there was priuat Masse M. Iewel denieth the Conclusion and saieth stoutely there was neuer priuate Masse in Alexandria neither before the time of Leontius nor at any time sithens and putteth that for an Vntruthe which is Concluded Wherein he fareth as a foole of Sanford by Oxforde was wonte to doe Who resorting to the vniuersite at Christmasse time and being by certaine sophismes made in the waye of pastime proued to be an Asse woulde
doinges of this later Church of our daies For M. Iewel the Church of God is but One And hath continewed without interruption sense the coming of Christ in a knowen Multitude and shall so Continewe euen to the worldes ende A RETVRNE OF VNTRVTHES VPON M. IEWELL c. The Thirde Article Of Seruice in the vulgar tounge IF you meane M. Iewell by the peoples Common praiers such as at that time they coÌ„monly made to God in priuate deuotion I thinke they vttered them in that tounge which they vnderstode 65 and so doo Christian people now for the most parte Iewell The .65 Vntruthe For vnder the subiection of the bishop of Rome the people for the most parte praieth in latin Stapleton They do not so now M. Iewell For Now not only in these countries of the lower Germany where we now liue but also in Fraunce and Italy as I knowe by experience the common people haue their common praiers in their vulgar tounge Doutche Frenche and Italian And in our countre whatsoeuer they did fifty or fourty yeres agoe in the late reigne of Quene Marie the people had their common matins bookes bothe with latin and with english Therefore that Now the people for the most parte praieth in the vulgar tounge it was truly saied of D. Harding and the contrary on your parte vntruly auoutched Againe he speaketh of praiers made in priuat deuotion which is not allwaies bounde to the booke but oftentimes expresseth it selfe without booke as thousandes doe that can reade in no booke Harding Aboute 900· yeres paste 66 it is certaine the people in some Countries had their seruice in an vnknowen tounge as it shall be proued of our owne countre in England Iewell The .66 Vntruthe This certainte will neuer be proued Stapleton Yes M. Iewell I will make you a shorte argument whereby it shall be clerely proued At the first planting of the faith amonge vs englishmen S. Gregory sent churche bookes to England from Rome for the Church Seruice of the new conuerted Englishmen But those Church bookes sent from Rome were in the latin tongue Ergo the Churche Seruice of the new conuerted Englishmen was in the latin tounge For proufe of the Maior or first proposition I bringe the testimony of Venerable Bede a lerned countreman of oures writen in the yere of our lorde 730. His wordes be these Farder more the saied Pope he meaneth S. Gregory for so much as Augustine had aduertised him that there was a great haruest and fewe workemen sent him with his saied legates more preachers of the which the chefest were Mellitus Iustus and Ruffinianus By them also he sent al such thinges as were necessary for the furniture and ministery of the Church As holy vessels aultar clothes ornaments for the Churches apparell also for the priestes and clergy Also relikes of the holy Apostles and martyrs and many Bookes Thus farre Bede In whose wordes we see for the Furniture and Ministery of the church Bookes to haue ben sent from Rome That this was done at the first planting of Christen faith amonge vs Englishmen vs Englishmen I saie occupying at that time all that is now called England the olde Brittons being driuen in to the straights of Wales let the whole History of Venerable Bede be a witnesse to all englishmen though M. Iewell in this Article afterwarde most impiously and impudently after his maner do denie it Now touching the Minor or second proposition that these Churche bookes sent from Rome were â—n the latin tounge it nedeth not I trust to proue It is euident that our english Saxon tounge was not at that time vnderstanded at Rome neither of those which came froÌ„ Rome at their first arriual in to our couÌ„tre but the Latin tounge only And therfore those bookes sent from Rome for the Furniture and Seruice of the Church were in Latin and not in English Thus the premisses being clere the Conclusion is vndoubted Other argumentes are brought afterwarde in this Article by D. Harding to the which how well M. Iewell hath replied it will appeare in the Confutation thereof Vpon this conclusion that the Church seruiuice was in the Latin tounge it shal not nede I trowe to inferre Ergo it was in a strauÌ„ge and vnknowen tounge to English men I trust M. Iewell will not be so impudent as to saie that all Englishmen then conuerted to the faithe vnderstode the Latin tounge Which if he will saie as truly with no lesse impudency he denieth the faith to haue ben then first planted amonge vs englishmen and most wickedly violateth the blessed memory of our Apostle S. Augustin the History of Venenerable Bede lately set foorth in the english tounge shall proue him a manifest lyar in the one and a most notorious slaunderer in the other Harding I saie as I saied before that the seruice was then within the compasse of 600. yeres after Christ in a toung which some people vnderstode and some vnderstode not Iewell The .67 Vntruthe M. Harding is not able to shew one nation that vnderstoode not their Common seruice StapletoÌ„ Yes forsothe M. Harding hath shewed it as it shall well appeare before we haue ended this Article Yet presently for the iustifying of this Vntruth wherein in dede the whole Article dependeth and the which being iustified your assertion M. Iewell is ouerthrowâ—n I proue that within the first 600. yeres certain nations vnderstode not their commoÌ„ seruice Thus I reason All the inhabitans of Smyrna Pontus Cappadocia Lyaconia Caria Thracia had their Common seruice in the Greke tounge But all the inhabitants of those Nations vnderstode not the Greke tounge Ergo all those inhabitans had not their seruice in a tounge which they vnderstoode For proufe of the Maior or first proposition I wil bring the testimony of S. Hierom. S. Hierom writeth thus Alexandria Aegyptus in Septuaginta suis Hesychium laudat authorem Constantinopolis vsque Antiochiam Luciani Martyris exemplaria probat Mediae inter has prouinciae palestinos codices legunt quos ab Origine elaboratos Eusebius Pamphilus vulgauerunt totusque orbis hac inter se trifaria varietate compugnat That is Alexandria and Aegypt in their Greke copies of the Bible do vse that traÌ„slation of the 70. which Hesychius hath sett forthe From Constantinople vnto Antioche the copies sett foorth by Lucianus Martyr are allowed Other prouinces lying betwene these do reade the bookes of Palestina which Eusebius and Pamphilus being first corrected by Origen did sett foorth and all the worlde in this triple variete of copies contendeth one with the other By these wordes of S. Hierom it is euident that in all the East parte of the worlde which he calleth here the whole worlde from Aegypt to Constantinople and within all the countres lying betwene comprehending al Asia the lesse these three copies only of the Greke Bibles were vsed For in this triple diuersite he saieth all that
my minde so that I maie instruct others then a thousande wordes with my toâ—ge Let al thinges be done to the profit of the people These words be euident The exposition of Lyra of the Councell of Acon of Chrysostom and Iustinian is plaine And yet must we vpon M. Hardinges warrant in the nedes beleue that all this maketh nothinge for the English Seruice in the Churche of Englande StapletoÌ„ There nedeth no more but this only place to proue you M. Iewel a wicked deceiuer of Gods people a wilful Corrupter of Gods worde and a most Impudent Forger of Notorious Vntruthes This is a greuous Accusation you will saye Verely it is so But if it be not a true and vpright Accusation proclaime me for an open slaunderer and neuer to be credited at Paules Crosse or where els you list I saie therefore You haue in this place Corrupted Gods worde In that Corruption you haue deceiued Gods people and you haue committed diuers Notorious Vntruthes All this I proue He corrupteth Gods worde which bringeth a parte thereof to persuade one waye leauing out the other part which should persuade the contrary waie So do you in this place M. Iewell Ergo c. Your ende and intent in this place is to persuade your Reader that for the Seruice to be had in the Vulgar tounge you haue the word of S. Paule to builde vpon and to haue it in a Strange tounge you haue the same wordes against vs. Is not this your intent and purpose in this place Goe you not aboute in this place as you did before out of Lyra the Councel of Acon Chrysostom and Iustinian so nowe out of the wordes of S. Paule him selfe to proue that the Seruice ought not to be in a straunge tounge The Readâ— which hath perused the whole issue which I ioyne with you in this Vntruthe can not be ignorant hereof Then I saie you bringe certain wordes of S. Paule which may seme to leade that waye and you leaue out other of his wordes which doe expressely declare that he meaneth no such matter As nowe to come to your wordes first you alleage S. Paules wordes thus He that speaketh with tounge speaketh not vnto men but vnto God for no man heareth him It foloweth immediatly which you leaue out Spiritus autem loquitur mysteria But the Spirit speaketh mysteries or as the grekes do reade that text Spiritu licet mysteria loquatur Although he which speaketh with tounge in the Spirit speaketh mysteries I saie if you had added these wordes it should haue appeared that S. Paule neither spake those wordes of vttering the Seruice in a straunge tounge neither did vtterly discommende speaking with tonges For as Chrysostom and Theodoretus vpon this place do saie those wordes are added ne vel supernacaneum vel inutile temereque concessum putâ—mus Lest we shoulde thinke the gifte of tounges to be superfluous vnprofitable or to be geuen of God without cause And againe this being added The Spirit speaketh mysteries or In the spirit he speaketh mysteries the Reader might soone haue conceiued that neither that speaking of tounges was vtterly to be discommended neither that same dyd any thinge appertaine to the Seruice in the latine tounge where euery man knoweth there is no such speaking of mysteries in Spirit These wordes therefore haue bene by you guilefully lefte out M. Iewel thereby to blinde the iudgement of the Reader and to make him beleue that S. Paule had spoken those wordes of speaking the Seruice in a straunge tounge For to that purpose you alleaged those wordes Now to omitt the long processe of S. Paule which here foloweth as is by you with the like fraude vtterly left out M. Iewell to omitte I saie the Comparison that S. Paule maketh betwene Loqui lingua and prophetare to speake with tonge and to Interpret the one edifying him selfe only the other edifying the whole Congregation whereby also the former wordes shoulde the better haue bene vnderstanded of the English Reader let vs consider that which you next immediatly alleage folowing in S. Paule not immediatly but after manye sentences betwene You alleage Iewell Iff the Trumpet geue an vncertaine voice who shall prepare him selfe vnto the warre Euen so you vnlesse ye vtter such wordes as haue such signification how shall it be knowen what ye saie For ye shall speâ—ke into the minde Stapleton All this is spoken of the Apostle to shewe that the gifte of tonges is as Chrysostome expoundeth pulchrum necessariumque donum sed tum si qui interpretari possit accedat A commendable and necessarye gifte but then if one that can interprete the toungue be added also Here therefore M. Iewell I doe not saye hathe corrupted the Scripture but hathe deceiued the Reader For all this by the Iugement of Chrysostome and Theodoret being spoken of the gifte of Interpretation to be ioyned with the gifte of toungues what maketh it here against the Latin tonge in the Seruice of the Latin Church for the which M. Iewell alleaged it To procede with M. Iewells Allegation out of S. Paule beholde good Readers howe much he hath omitted necessarely appertayning to the vnderstanding of S. Paules minde For after these wordes the Apostle coÌ„cludeth Et ideo qui loquitur lingua oret vt interpretetur And therefore he that speaketh with tonge that is he that hath that gifte let him praie that he may Interpret For as saieth Chrysostom si diligenter postulabit potietur If he aske it diligently he shal obtaine it And the reason why this gifte of InterpretatioÌ„ or vnderstanding is to be praied for the Apostle addeth saying Nam si orem lingua spiritus meus orat mens autem mea sine fructu est For if I praye in the Tonge my Spirit prayeth but my Mynde or vnderstanding is without fruâ—e What meaneth saint Paule hereby Speaketh he of saying the Seruice in the Latine or Greke tounge whiche are bothe common toungues to the Latin or Greke Churche Nothinge lesse Chrysostom vppon this place saieth There were off olde time many whiche had the gifte of praying and the gifte of tounges ioyned together and they praied and founded out the Toungue as the Persian or the Romaine toungue but in Minde they vnderstode not what they sayed Therefore saieth the Apostle if I praye with the toungue the Spirite praieth that is the gifte whiche is geuen vnto me and whiche moueth my toungue but the minde hathe no profit thereby VVhat then is herein best to be done VVhat ought we to aske off God Forsothe to praye bothe with the Spirit and with the Minde Thus farre Chrysostom Thus also Theodoretus and S. Ambrose do expounde this place All this therefore beinge so spoken of the miraculous gifte of tonges not of the Seruice it selfe in any straunge toungue M. Iewel alleaging a longe the texte of S. Paule vtterly lette oute For as before the gifte of speaking with toungues the Apostle
ecclesia omnes fore loquantur intrent autem idiotae infideles nonne dicēt quòd insanitis If there the whole Congregation doe mere together and all speake with tounges and then bothe ignorant men and infidels doe enter will they not saye that you are madde Lo that whiche the Corinthians did in these assembles where they spake in tounges and so forthe was so open that infidels and all might enter and bothe haue and see what was done But such might only come to Sermons not be present at the holy ministration Therefore that which the Corinthians did in those assemblies was no parte of the holy ministration or oblation wherein the mysticall praiers were vttered The maior or first proposition of this argument is the expresse saying of the Apostle The minor or second proposition is euident and manifest to all that are lerned and expert in the practise of the primitiue Churche For as the Catechumins so muche more all infidels departed out of the Church as soone as the sermon was done To the sermons the very infidels came sometime and to nothinge els To certaine praiers also the Catechumins were admitted but not to all Whereof we read of Missa Catechumenorum the Masse or seruice of the Catechumins Post sermonē saieth S. Augustin fiet Missa Catechumenis The Sermon being ended the Catechumins are dimissed By these therefore it is euident that this vsing off straunge tounges was not at the time of Prayer and oblation but at the time of sermons and exhortations And this be the first answer Secondarely I make this answer The Apostle in dede amonge other examples as of the Musical instrument of the Trumpet of priuat comunication of priuat praier bringeth also for example the Common praier vsed in a straunge tounge when he sayethe If thou blesse in spirit howe shall he that supplieth the roome of ignorant answer Amen That is as hath bene before declared if thou geue the Benediction in a straunge tounge by that miraculous gifte of tounges howe shall c. But here and marke well gentle Reader it is to be vnderstanded there are two sortes of straunge tounges One is prorsus peregrina vtterly straunge and foraine as well to the lerned as to the vnlerned as well to him that supplieth the roome of the ignorant as to the ignorant him selfe So Chrisostom a greke Father reakoneth vp for such straunge tounges the Persian and the Romaine not the lerned greke tounge which yet to the common people of grece was no doubte straunge and vnknowen This kinde of straunge tounges was vsed of them whiche had that miraculous gifte not only at the time of sermons but also at the time of praier Of such S. Ambrose speaketh qui aliquando Syra lingua plerunque Hebraea in tractatibus aut oblationibus vtebantur ad commendationem which vsed sometime the Syrian tounge oftētimes the Hebrewe tounge bothe in their Sermons and in their Oblations as well at praier time as at preaching for a vaine glorye This kinde of straunge tounges vsed in Common praier where the gifte of prophecye or interpretation is not added with all the Apostle bringeth in for an example to shewe howe absurde it is to vse the same in preaching For as in the praier the lerned whiche supplieth the roome of the ignorant can not answer Amen to that whiche he knoweth not so in preaching much lesse can the people be edified when such straunge tounges are vsed without an Interpreter An other kinde of straunge tounge is that whiche to the ignorant only is straunge For to him euery tounge is straunge beside his naturall and mother tounge For he is in S. Paule called idiota an ignorant whiche vnderstandeth no more then his owne tounge such as are men of the Countre and handy cratftsmen but he that supplieth the roome of the ignorant he hathe knowleadge of more then his owne naturall tounge For there is and allwaies hathe bene in the Churche of Christ a Common lerned tounge which tounge though to the ignorant it is straunge yet to the Churche it is not straunge That tounge in the whiche the Scriptures decrees the lawes the Councels the Fathers writinges and the publike praiers of the Churche are conteined is the Common toung of the Churche and is no straunge tounge to the Churche Suche is the greke tounge to the greke Churche and the latin tounge to the latin Churche Tertia enim dari non potest For a thirde Churche beside these two can not be geuen saieth Bessarian a lerned writer and a greke borne Of the Common Greke tounge to all the Greke Churche S. Hierom witnesseth saying that the Galathians excepto sermone Graeco quo omnis Oriens loquitur propriam linguam eandem quam Treuires habuere beside the Greke tounge the whiche all the East spake had also their proper Mother tounge the verye same that the people of Treuires a parte of olde Gallia had This was called the proper tounge of the Galathians bicause the Greke which the Galathians as the rest of the East Churche vsed was not their proper and naturall tounge but a Cōmon tounge to all the East Church Common to all not particularly but generally not to euerye one of euerye parte of Grece but to some of all partes thereof Common gentium sapientibus to the wise men of the gentiles for whose sake as S. Augustine saieth the Greke tounge was so estemed and made Common Last of al the Greke was a common tounge to the East Churche as the Latin tounge was to the Weast Church Of the which Venerable Bede a lerned light of our Countre writeth very notably speaking of oure owne Countre of Englande Hec in presenti quinque gentium linguis vnam eandemque veritatis scientiam scrutatur confitetur Anglorum videlicet Britonū Scotorum Pictorum Latinorum quae meditatione scripturarum omnibus est facta Communis This Ilande at this present withe fiue sondry languages dothe study and sett forthe the knoweleadg of one perfect Truth that is with the language of the Englishe of the Brittaines off the Scottes off the Peightes or Redshankes and of the Latines whiche Latine tounge by the study of holye Scripture is made Common to all the rest Lo the Latine tounge was the Common tounge and no straunge tounge to those people of diuers languages and howe by the study of holy Scriptures For in that tounge they had their Scriptures their Doctours their Councelles and their publike Seruice Yea this lerned tounge was then so Common to vs Englishemen that vnder Theodore that lerned Archebishop of Caunterbury aboute nine hundred yeres agoe they coulde speake the Latine tounge as Venerable Bede reporteth yea and the Greke also as readely as their own mother tounge And as this was in our owne Countre so oute of all doubte it was through all the west Churche I meane the Latin tounge was common and familiar to them all
This common tounge he that vnderstode not was called Idiota the ignorant saieth Sedulius Vpon this distinction of straunge tounges it is euident that though the Apostle by the waye off an example blameth the blessing at Common prayer made in a straunge tounge that yet he meaneth not by that straunge tounge that whiche is the Common lerned tounge of the Churche and whiche he that supplieth the roome of the ignorant is acquaynted with all though it be a tounge of the ignorant him selfe not vnderstanded but that he meaneth therby such a straunge tounge as was vsed by the miraculous gifte of speaking withe tounges and whiche was so straunge that neither the ignorant nor he that supplied the roome of the ignorant vnderstode yea and the whiche the Minister or priest him selfe vnderstode not Therefore Chrysostome saieth If thou geue thankes in a straunge tounge which nâ—ither thou doest vnderstande thy selfe nor doest interpret vnto other suche was not the Common lerned tounge whiche euerye Minister in the Apostles time vnderstode right well subijcere Amen plebis non potest He that is of the people can not awnswere Amen and when thou saiest secula seculorum which is the end of the praier he that heareth thee will not saye Amen For why Thou talkest in a tounge vtterly straunge whiche thy selfe vnderstandest not This was not the Common lerned tounge which bothe then and now euery priest vnderstandeth but it was a straunge tonge vsed by the miraculous gifte of the holy Ghoste To awnswer therfore shortly to the obiection made I saie The Chiefe disputation of the Apostle in that Chapter is not of straunge tounges vsed at the Oblation and praier but at the Sermons and preaching Therfore his disputation in that place toucheth nothing the Seruice of Christes Churche now vsed in the Common lerned tounge Secondarely the Apostle though he speaketh by the waye of an example of the Common praier vsed in a straunge tounge yet he meaneth that straunge tounge whiche was vsed by the waye of miracâ—â—ous gifte he meaneth not the Common lerned tounge which to him that supplieth the roome of the ignorant whose duty it is to awnswer Amen is not straunge though to the ignorant him selfe it be perhappes straunge that is not vtterly vnknowen but not distinctly vnderstanded The thirde awnswere maye be that the same blessing in Spirit in a straunge tounge whiche the Apostle by the waye of example bringeth in though it was done in the CoÌ„mon praier yet that blessing was no parte of the Common praier sett in bookes and ordinarely vsed as we haue it nowe and as in Chrysostomes time they had it but it was a blessing or thankes geuing that some one of the Congregation vsed vpon the soden being moued and stirred thereunto by the Spirit as we haue before out of Chrysostome proued at large By all this it maye appeare that this fourtenth Chapter of the firste to the Corinthians as of M. Iewell and all his felowes not onely vnfittely but very grossely and ignorantly applied to proue their Vulgar Seruice What will they saie if it maye nowe be proued out of Saint Paule that in the publicque praiers of the Church as no strange tounge is to be vsed which he that praieth or he that in stede of the ignorant dothe answer can not vnderstande so also no mere Vulgar tounge must be vsed Let vs consider the rest of Saint Paules comparisons and examples in this place of the whiche Bâ—nedicere Spiritu to blesse or praie openlye in Spirit that is in a straunge miraculous tounge is one The musicall instrument must haue a certain and proper time But for whose sake Forsothe only for his whiche hath skill in that arte to whom euery light discorde is a great anoying The Trumpet geueth out a certaine propre and distincte sounde But to whom To the souldyar which is acquaynted therwith and who hathe lerned to guide him selfe thereafter To other men the sounde of it signifieth nothing Againe if I speake or talke priuatly with one I must speake to an English man in English to a Frenche man in Frenche and so forthe If my talke be to a Frenche man though all that stande about be English and vnderstande onely Englishe yet I will speake Frenche only bicause my talke is to none but to him Fourthly if I praie priuatly to my selfe and will praie mente in the minde my wordes muste be suche that I my selfe maye vnderstande And then if I vnderstande Greke Frenche or Latine I maye praye in Greke Frenche or Latine though an other perhaps shoulde not vnderstande that praier For why I praie in this case by my selfe alone Laste of all to come to the last comparison which the Apostle vseth of publike praier if I blesse or geue thankes in the publike Seruice I must be vnderstanded But of whom Of all the people That is not necessary But of him or them whiche ought to make answer and to whome I speake in that publike office Who is that by the worde of the Apostle Not idiota but qui supplet locum idiotae Not the ignorant suche as promiscuâ— plâ—bs common people saieth Sedulius is but it is he that supplieth the roome of the ignorant which is lerned whiche hath skill of the Common lerned tounge He muste make awnswer to him I speake in the publike praier He therfore must vnderstande me Nowe that he maye answer me and that he maye vnderstand me I nede no more to vse the Vulgar tounge then the Musicion the Trumpetter the talker or the priuat praier nede to applie his musike to blowe his trumpet to vtter his talke and to praie after suche a sorte as all other maye vnderstande and take profit by But only it suffiseth that he which supplieth the roome of the ignorant doe vnderstande me it suffiseth that I speake in the Common lerned tounge which he is acquaynted withall euen as the Musicion plaieth to please the skilfull the Trumpetter bloweth to geue warning to the souldiar and so forthe Mary to preache as I then direct my talke to the whole people so it is nccessarye that I speake in such a language as all the people maye vnderstande me And so the Churche of Christe doth and allwaies hathe done as well in the one as in the other Thus the disputation of Sainte Paule in this place not onelye helpeth nothing your Vulgar Seruice M. Iewell but I may saye to you it geueth a greate cracke thereunto Let nowe euerye indifferent Reader Iudge whether the Latine Seruice be vsed in the Latine Churche withe the breache of S. Paules Doctrine as you moste wickedly and fondle doe bable at Paules Crosse and as yowe M. Iewell in this your facing Replie doo impudently bragge and crake Iewell And yet must we vpon M. Hardinges warrant nedes beleue that all this maketh nothinge for the Englishe Seruice in the Church of England Not vpon D. Hardinges warrant but vpon the warrant off the
latin Seruice as in the english Certain it is the people of Cappadocia of whom S. Basil there speaketh had not the greke for their vulgar tounge as hath bene before proued in the 69 Vntruthe and yet were these psalmes as all the other Seruice vnder S. Basill songe and saied in the greke tounge as appeareth by the praiers yet extant in greke in the Masse or liturgie of S. Basill Then as the people of Cappadocia applied the greke seruice to them selues so may the people of England applie the latine Seruice to them selues if they will assiste deuoutely geue their assent to the priest gods Minister and lifte vpp their hartes to God with him So hath the Church these many hundred yeres vsed It is not now to lerne of you M. Iewell She hath and att all times hath had marke this well M. Iewell the holy Ghoste to prompte her to guide her and to assiste her and shall so haue in aeternuÌ„ for euer if Christ be true of his promise Thus are your authorites answeared Thus is the truthe auouched and proued M. Iewell and you founde a slaunderer not so much of D. Harding as of the Truthe which shall at lenght confounde all that be against her Harding The nations that haue euer had their Seruice in the vulgar tounge the people thereof haue continued in Scismes errours and certain Iudaicall obseruances so as they haue not bene reakoned in the number of the Catholike Churche As the Christians of Moscouia of Armenia of prester Ioan his lande in Aethiopia Iewell The 86. Vntruthe For the Seruice in the Vulgar tounge neuer was cause of Schisme or heresy D. Harding saieth not so much Their Vulgar Seruice was not the cause of their Schisme But there schisme and other heresies were the cause of their Vulgar Seruice For hauing ones diuided theÌ„ selues froÌ„ the Church in Doctrine they chose also that order of Seruice which was coÌ„trary to the Church I perceiue M. Iewell It is all one with you whether a man bidde you drincke ere you goe or goe ere you drincke Harding VVherefore to conclude seeing in sixe hundred yeres after Christ the Seruice of the Church was not in any other then in the greke and latine tounge for that any man is able to shewe by good proufe c. Iewell The .90 Vntruthe The Contrary is sufficiently proued in the 15. diuision of this Article All M. Iewelles proufes are sufficiently and particulary att large disproued in the same diuision See the answer to the 78. Vntruthe So the conclusion of D. Harding is sure and M. Iewell according to promise must subscribe The heape of Vntruthes which M. Iewel saieth in his margin are here laied together in the Conclusion haue ben all before particulary examined and iustified Harding As the bolde assertion of M. Iewel is plainely disproued so the olde order of the Latine Seruice in the latine Churche whereof Englande is a prouince is not ráshely to be condemned especially whereas 91. being first committed to the Churches by the Apostles of our countrie and the first preachers off the Faith here it hath bene authorised by the continuance off allmost a thousand yeres without controll c. Iewell The 91. Vntruthe For the first preachers off the Faith in this Iâ—elande weâ—e grekes and Hebrewes and not Latines This hath ben told vs twyse or thrise before and nowe to awnswere it fully I thinke it good bothe for Countrie sake that the State of her touching the firste cummyng of Religion vnto her maie be knowen and that Trueth also maie not be suppressed by any alleaging of an other trueth And first what M. Iewells discourse is abowt this mater we shall consider After that we will shortlye declare who were in deede the Englishemens first Apostles withe defence of their honour and worthynes Touching the first Iewell Ghildas saieth that Ioseph of Arimathea that toke donne Christe from his Crosse being sent hyther by Philipp the Apostle out of FrauÌ„ce began first to preache the Gospell in this Realme in the tyme of Tyberius the Emperour Stapleton But what successe had it How deepe roote toke it How was it spreade abrode How was it receiued For the cummyng of Ioseph hither proueth not that the whole countrie was conuerted but that the Gospell was there preached And an argument maie hereof be gathered not that they openlye professed the Christian faithe but that they had the waie shewed vnto them by which they might come to the knowledge and loue of their Saluation So that yow can not inferr The whole State of Britaine was turned from their Idolatrie to the Christ by cummyng of Ioseph of Arimathea but this you might saie that euen in the vttermost partes of the world the sownde of the Gospell was heard immediatly after Christes Ascension and that al the world might see his mercie and Saluation and that al excuse was taken awaie from Idalotours if they would not repent and beleue in the onelye and true and Almightie God Iewell Nicephorus saieth that Simon Zelotes aboute the same tyme came in to this Ileland and dyd the lyke Stapleton He came in dede as Nicephorus sayeth but he came not lyke a Lieger but lyke and Embassadour not to tarye and couert the whole but to doe a message for the whole in the hearing of a few For Simon Zelotes saieth he in preaching the Ghospell went thourough Aegypte Cirene and Aphrica and afterwarde through Mauritania and all Lybia and brought the same doctrine euen to the weast Occeane and to the Iles of Britannie So that it appeereth he went a pace like a Cursor that telleth good newes but he conuerted not I trow euerye countrie through which he went Iewell Theodoretus saieth that S. Paule Immediatly after his first delyuerie in Rome vnder themperour Nero preached the Gospell in this Ileland and in other Countries of the weast It is wonder that he should not heare that Ioseph of Arimathea and Simon Zelotes had conuerted it alreadie if as yow imagine Britanie receiued the Faith when they preached there But doth Theodoretus saie that S. Paule by name preached the Gospell there I beseech the gentle Reader to consider in this place how particularly and distinctly M. Iewell setteth furth vnto the the cummyng of S. Paule in to Britannie He nameth him singularly S. Paule he noteth the tyme after his first delyuery in Rome he setteth it furth by the name of the Emperour vnder the Emperour Nero and all this he dothe to make the beleue that Theodoretus speaketh so distinctly of S. Paules cuÌ„myng in to our countrie and preaching there in his own person that it were impossible to doubt thereof Nowe if Theodoretus saie so muche then is M. Iewell discharged if he doe not what a bold and shameles felow is he that dareth so to make witnesses speake at his pleasure and so to abuse the credulitie of the vnlerned Theodoretus wordes are these Nostri illi piscatores
felowes as wyse as Calues or as wanton as Calues A litle sope of the good milke whiche you Master Iewell haue geauen in this place woulde profite him muche For if he will be instructed off yow then can you tell him of Sainte Ambrose Eusebius Sozomenus how they prayse her notablie for her faith and ReligioÌ„ And if he wil not it shal be knowen I trust how obedient the inferiour ministers are to their Superintendents But you perchaunce your selfe wil plaie the shreude Cowes part and kycke down with your heeles this faire deal of prayses which you geaue here to Helena if yow shal be asked whether her pilgrimage to hierusalem and seeking and honoring of the Croosse were coÌ„mendable Wel how so euer you esteeme of her in dede we denie not but she was an English woman and Christian and that in her time the Faithe was there as afterwarde also itt was in S. Chrisostomes tyme whome for that purpose you alleage The Conclusion ys that as before Lucius time the Catholike faith was not openly receiued in England so we wonder not if it remained there afterwarde as you haue proued by Tertullian Origene Helena and S. Chrisostome But that it was not altogeather geauen to Idolatrie at the cummyng in of S. Augustine what saie you thereunto Iewell Nowe let vs consider in what state this Realme stoode touching Religion att the cummyng of Augustyne att which tyme M. Harding surmiseth the whole faithe was vtterly decaied Stapleton Yea mary let this be considered And here prepare thy selfe Gentle Reader to see what A discourse M. Iewell will make Iewell First Beda saieth there were among the Britaines Seuen Bishoppes and One Archebishoppe c. Stapleton Yow saie truthe This was in wales but you promised to shew what state England was in touching Religion att the cummyng of Augustine To that point speake I praye you and shewe against D. Hardinge that the Faithe was not vtterly decaied Iewell As touching the Englishe nation itt appeareth by Beda that the Queene her selfe was Christened and had S. Martins Churche apointed vnto her freely to praie in withe her cumpanie Stapleton But where was she Christened in England or Fraunce In Fraunce truly For she was the Frensch and Christian kinges daughter and being maried to a Panyme yet she obtained to vse for her owne person and her companie such religion as was in their owne countrie of Fraunce By which it appeereth that as D. Harding saieth the Faith was vtterly decaied in England concerning the natural Inhabitours of the CouÌ„trie and the state thereof And that you haue brought nothing to the contrarie by telling vs of the Queenes Faith and Godlynes whiche was no English woman Yet you reason and saie Iewell VVhereof it maie be thought the king was no greate enemie vnto the Faithe Stapleton In dede he was no such enemie to it but he did suffer his Queene to doe as she woulde but what of that dyd he hym selfe alow it or went he to churche withe her And this speciall priuilege graunted to her dothe it not proue that the commoÌ„ order and Seruice of the Realme was otherwise but goe ye furth Iewell And therefore the lyke also maie wel be thought of a great number of the number of the people Stapleton Be it so As the king was so were many of the people but the kying suffred his best beloued to haue her church and Religion after her tradition ergo many of the people also suffered it Al this M. Iewell is reasonnable For the Panymes then were not so cruell and desperate as hugonotes and protestantes are at this present For they hauing the gouernement in their handes coulde suffer Christians to folowe the faithe in which they were borne but heretikes now are so Spritishe and Impatient that where they haue no Iurisdiction at all yet they dare to kyl Priestes to chainge magistrates and to sett forthe the Gospell with sword and terror But what haue you with al this concluded That Englishe men Fauored the Gospell at S. Augustines cumming Nothing lesse But only that the king with some other were no greate enemies vnto it that is to saie they loued it not themselues yet they hated not the Queene the straunger and her cumpanie which loued it And yet yow be not sure neither of this but you saie as it maie be thought Which argument is not grounded vpon any others Authoâ—ite but a Gheasse of your owne It foloweth Iewell Thus much shortly of the first planting of the Religionâ— of Christ within this Ileland c. Stapleton Surely then yow haue deceaued vs For when yow moued attention and prepared a waie to further mater saieing Now let vs consider in what state this Râ—alme Stoode touching Religion at the cumming of Augustine I thought yow would haue disproued D. Harding by good and substantial Recorde and shewed thath in the Englishe Nation the Faithe was not vtterly decaied But now before you had well begonn you haue sodanely made an ende and can saie no more but that as it maie be thought the Saxons were not enemies to the Gospell By which it appeareth that A short horse is soone curried and that a Faint cause can not strongely be mainteyned Thus then endeth M. Iewels discourse He sheweth that the Faith was emong the Britannes from the begynning but that is nothing to vs which speake of Englishemen and not of welchemen he cummeth to the Englishemen and geaueth a greate Gheasse at a matter nothing tending to any purpose Concluding that as it maie be thought the Englishemen were not enemies to the Faith because forsothe the Quene a stranger borne serued God after the Catholike and true maner but when they were made frindes of God and partakers of Christs Faith he saieth nothing Let vs therefore now declare that which M. Iewell is afraied to haue knowen and credited And let vs shew how the Faith hath come to vs Englishemen only from Rome that the vnkynd and cruell Childerne against their only parents maie in time whiles Repentance will bâ— taken returne againe to the Obedience of that See by whose Authoritie and prouision the Englishe were first conuerted vnto the Faithe Which to make the more open let vs shortly reherse in what State Religion was in Britannie before the cumming of the Saxons in to it Of the cumming of Ioseph of Arimathea of Simon Zelotes or of any other in to this Ileland there shall be no question betwene vs and M. Iewel For who so euer came and how so euer they came The first open and knowen profession of the faithe in this Ilelande was by the preaching of Fugatius and Damianus sent from Eleutherius then Pope of Rome at thâ— reqâ—â—st of Lucius kinge of Britanny as Polidore writeth For at the coming in of those ij preachers notwithstanding the faithe preached by Ioseph of Arimathea there were in Britany at that preasent eight and twenty Flamines of inâ—idels and three Arche flamines in whose roome
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
archebishop of ConstaÌ„tinople Beatissimum where the Turke now raigneth M. Iewell coulde gladly keepe What Were those foure wordes either so cumbrous for you to write out or so troublous to your printer that nedes for hast they must be left out Or did they importe more then you were gladde to expresse Thus the Pope and the Emperour S. Gregory and Iustinian be sett to Schoole kept in awe and not suffred to speake one worde more theÌ„ M. Iewel will geue theÌ„ leaue Last of al for esse primum omnium Sacerdotum that the Pope is the chiefest of all Priestes you turne it shall be the first c as though befor he were not so but only by that Decree of Iustinian had bene made so Thus by leauing out of some wordes and altering other by nipping and wronge translating by false and Vntrue dealing you thinke to bringe all the worlde a slepe to abuse and deceiue your Reader Let vs yet see whether you will hereafter amende it Thus you saie But I beseche thee gentle Reader weigh well the wordes that folow in the same lawe and thou shalt see bothe that M. Hardinges dealing .332 herein is not vpright and also that the bishopp of Rome was then .333 excluded by plaine wordes from that vniuersall power which he now â—o deepely dreameth of And I beseeche thee also gentle Reader to doe the same assuring thee herin thou shalt see bothe that D. Hardings dealing herein hath not bene faulty at all vnlesse for a man to omit his own aduantage it be a faulte and also that 〈◊〉 Bâ—shop of Rome by this place which M. Iewell with 〈…〉 Supreme Iurisdiction euideÌ„tly testified aboue a thouâ—and yeres past not as a matter lately dreamed of Iewell It foloweth immediatly VVe ordaine that the most holy Archeâ—ishop of Iustiâ—iana the fâ—â—st whiâ—h is our countâ—e shall haue for euer vnder his Iurisdiction the bishoppeâ— off the pâ—ouinces of Daâ—iâ— Danâ—a Dâ—rdania Mysia and Pannonia and that they shall be inuested by him and â—e onely by his owne Councell and that he in the Prouinces subiect vnto him shall haue the place of the Apostolike See off Rome These be the wordes of Iustinian What wil M. Iewel gather hereof He saieth Here we see The bishop of Iustiniana set in .335 as high Authorite and power within his owne Iurisdiction as the Bishop of Rome within his Yea M. Iewell But how came he by that Authorite Whose place occupied he in that Authorite Doth not the Decree say He shall haue the place of the Apostolike See of Rome And yet farder Secundum ea quae sanctus Papa Vigilius Constituit According as the holy Pope Vigilius hath appoynted These wordes M. Iewell your stomache coulde not beare And therefore you vsed a sleight of your faculty to nippe them from the whole decree being yet the cause and reason of the whole decree For those wordes M. Iewel do teach vs that not the Emperour but the Pope gaue that Iurisdiction to the Bishop of Iustiniana ouer the Prouinces aboue meÌ„tioned And againe that this Decree of the Emperour was but to confirme the Popes appointment eueÌ„ as his former Decree Sancimus c was to confirme the CanoÌ„s But M. Iewel bothe in that decree and in this such is his dealing hath nipped of the principal words of the decree to make all the matter to appeare a Laye constitution not a lawe of the Churche And yet will this man seme to holde of the Churche Now touching the matter Vnderstande you not what all this meaneth M. Iewell Euery Archebishop of CauÌ„terbury duly called to that roome hath the same Authorite in Englande as the bishop of Iustinianea had in the prouinces aboue named Euery Archebishop of Caunterbury is and hath bene allmost these thousand yeres Legatus Natus as they call it the Popes Legat by the right of his dignite S. Gregory the bishop of Rome by whose fatherly zele the Christen faith was first brought to vs Englishmen gaue the same Authorite to S. Augustin our Apostle the first Archebishop of Caunterbury So Venerable Bede recordeth in the History of our Countre These are the wordes of the Pope vnto him Britanniarum omnes episcopos tuae fratâ—rnitati committimus vt indocti doceantur infirmi persuasione roborentur peruersi authoritate corrigantur All the bishoppes of Britanny we committe to your brotherhood that the vnlerned by wholesome doctrine may be instructed the weake by good persuasions may be strenghthened the froward by iust authorite may be corrected After this sorte in the late reign of Quene Marie the Reuerend father of blessed memorie Cardinall Poole had in our countre the place of the Apostolike See of Rome And thinke you M. Iewell that either that authorite of the Bishop of Iustiniana in the prouinces aboue mencioned or the Authorite of the Bishop of Caunterbury in our countre bothe occupying the place of the See Apostolike and bothe hauing that Authorite by the Popes appoyntment doth any thinge empaire the Supreme and vniuersall authorite of the Pope And what dothe more confirme or establish the same Verely I feare me M. Iewell some of your brethern will take you here for a doublâ—â—aced Proctour as a man pleading for the cause which you seme to impugne For beholde M. Iewel hath brought vs the witnesse or IustiniaÌ„ the Emperour raigning aboue a thousand yeres past for the authorite of the Popes legat in the prouinces of Mysia Dacia Dardania and Pannonia Euery legat in all prouinces from the Popes haue the place of the Apostolike See of Rome And what coulde that place auaile them if the See Apostolike had no place there The effect of M. Iewelles argument is this Thâ— bishop of Iustiniana occupied the place of the See Apostolike in such and such prouinâ—es Ergo the Sâ—e Apostolike had no authorite in thâ—se places The Iewdenesse of this argument will easely appeare by the like The Quenes Maiesties Lieutenant in Ireland occupieth the place of hâ—r Highnes in that countre Ergo the Quâ—nes Maiestie hath no authorite there This is a rebelles argumeÌ„t against his Liege Souuerain And the other is the heretikes argument against his lawful Pastour By such Argumentes M. Iewell maintaineth his Schisme and Disobedience In like sorte the Emperour Iustinian saieth The Churche off the Cyte of Constantinopâ—e enioyeth Nowe the praerogatiue of Rome the elder Stapleton Hereof M. Iewel formeth an argument as good as the other Constantinople enioyeth the priuilege of Rome Ergo Constantinople is as of good Authorite as Rome By such ArgumeÌ„tes euery Peculiar would be as good as his Bishop euery priuileged Colledge as the Founder by whom the priuilege came euery Liberty as good as the Prince which graunted it By such argumentes also the free Denyson in Englande hauing the priuilege of a Naturall borne Englishman will be in all poyntes as free as he yea though the lawe binde him to paie a double subsidy to the Prince when the naturall
had finished but in dede for the ouerthrowing and vndoing of the Nicene Councell To this Synod there were assembled out of diuerse Cities the number of fourscore and ten bishoppes Yet Maximus bishoppe of Hierusalem and successour to Macarius was not present thereat fearing that he might be forced by some guile to subscribe to the condemnation of Athanasius No neither Iulius the Bishoppe of the greatest Rome was present neither hâ—d sent anye legate in his place VVhereas yet the Ecclesiasticall Rule dothe commaunde that besyde the Authoritye off the Bishoppe ofâ— Rome no Councelles ought to be celebrated Lo M. Iewell A Councell holden of fourescore and ten bisshops a Concell holden in Syria in the East Church wel nere twise furder from Rome then England holden in the yeare of our Lorde .346 more then twelue hundred yeares sence and in that same Councell holden of so many bishops so farre from Rome so many hundred yeres sence the Authorite of the bisshop of Rome by commaundement of an Ecclesiasticall rule or Canon required If his Authority was required thereunto and that by the vertu of an ecclesiasticall Rule or Canon shall it be yet vntrue that the Pope had then Authorite to summon and approue Councels Is not this argument good M. Iewell No parliament can be holdem without the authorite of the Quenes Maiesty Ergo the Quenes Maiesty hath Authority to call a parliament And then is not this as good No Councel ought to be celebrated without the Authorite of â—he bishop of Rome Ergo the bishoppe off Rome hathe Authoritye to call a Councell Vnlesse M. Iewell will saie that though he haue Authoryte to celebrat yet he hath no authoryte to Summon it the summoâ—ing being lesse then the celebrating and the authorite off celebrating without the authorite of summoning being none at all Els what a mockery were this The Prince hath authority to holde a parliament but he may not call a parliament except it please the subiects Such rebelles argumentes may helpe M. Iewell Other helpe or shifte here he hathe none Againe to put more force to this matter the history sayeth that the Ecclesiasticall rule or Canon dothe commaunde that no Councelles be holden withoute the Authoritye of the Pope I aske M. Iewell Where was this ecclesiasticall rule or Canon decreed There was no general Councell before that time but the first Nicene Councell The great Councell of Sardica was helde certaine yeares after though in the time of this Iulius as it appeareth euidently by the auncient stories and by the new Chronographies It coulde be no Canon of any prouinciall Councell that should make such a generall decree to binde Syria it selfe and al the East to the Authorite of the bishop of Rome I aske M. Iewell then by the waie where was that Canon decreed Let him scoure out his note bookes let him examine the Centuries of the Magdeburgenses let him looke to the common approued tomes of the Councell he shall finde it no where decreed before that tyme but in the Nicene Councell and in the Nicene Councell he shall finde it decreed not in the imperfect copies commonly extant nor in the corrupted authentikes alleaged of the Africanes against pope Zosimus But he shall finde it in the epistle of Iulius this same Pope here mentioned to these same Arrian Bishoppes of the Easte For in that epistle complayning of their schismaticall Synod and blaming them therefore that neither he nor any in his place was present thereat he geueth the reason saying Canonibus quippe in Nicena Synodo iubentibus c. Seing the Canons in the Nicene Councell do commaunde that without the Authorite of the bishopp of Rome Councells in any wise ought not to be celebrated nor bishops be condemned Nowe to this testimony of the ecclesiastical storie and to the Canon or decree off the Nicene Councell as it nowe appeareth to be alleaged what answereth M. Iewel He putteth it for an Vntruthe that the Pope had no such Authorite But what doth he answer then to the examples alleaged by D. Harding and namely to this testimony of the Ecclesiasticall story Vndoubtedly this testimony went euen to the hart of M. Iewell And being not able otherwise to answer it he stormed and tooke on about the translation off it as you haue hearde but to the story it selfe what saieth he nowe Iewell Touching the storie he saieth The Arrians Councels were not allowed for that they were not Summoned by the Pope Stapleton Yea M. Iewel D. Harding saieth so in dede but that is not all that he saieth He saieth Not summoned nor approued Not forcing so much the formall summoning but the materiall approuing Well Howe proue you the contrary Howe proue you that the Arrians Councels were not disanulled for lacke of the Popes authorite Howe proue you the Vntruthe which you haue noted Thus you proue it Iewell Yet he knoweth right wel it was no part of the Popes office in those daies to Sumon Councelles Must D. Hardinges knowleadge be M. Iewelles proufe Answer to the point M. Iewell Answer to the testimony off the ecclesiastical story Proue the examples alleaged to be false You tolde the readers before that D. Harding hath committed two Vntruthes The one in his translation in the english the other in the allegation of the Storie The Reader see now that you haue mocked him before in the one And will you mocke him so nowe in the other Verely you deale herein as weake reasoners and simple logicioners do in scoles WheÌ„ they are not able to answer to the argument they will make argumentes of their owne to the contrary and tell a longe tale for the part they defende and so seme to answer But the great philosopher Aristotle in his rules off reasoning hath taught you M. Iewell that contra opponere non est respondere To make argument of the contrary is not to answer Yet let vs see what you can bringe to the contrary And the lawe saieth Retorsione criminum non probatur innocentia By recharging the Aduersary a mans owne innocency is not proued Iewell â—oâ— it is euident by the police and practise of that time that Constantinus tâ—e Emperour summoned the Councel of Nice Not he alone nor by his only Authorite but as Ruffinus writeth ex sententia sacerdotum by the aduise and Authorite off the bishoppes Iewell Theodosius the first the Councell of Constantinople The bishops of that Councell auouche the contrary For thus they write to Damasus the Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We assembled our selues to Constantinople by the late letters off your honour sent vnto the most godly Emperour Theodosius In these wordes they coÌ„fesse they were Summoned by the letters off Damasus the Pope to the Councell M. Iewell saiethe the Emperour did Summon them not the Pope Let the Reader consider who is more to be credited Iewell Theodosius the second the Councell of Ephesus Stapleton Euagrius writeth that whereas Nestorius the heretike woulde not
the Bishop of Rome within the space of the first 600. yeres after Christ was euer intitled either the Vniuersall Bishop or the Heade of the Vniuersall Churche Stapleton This is heresy and this is the frute thereof An heretike saieth S. Paule is suo iudicio condemnatus Condemned in his owne Iudgement M. Iewell knoweth him selfe certainely and vndoubtedly that in the Chalcedon Councell Leo the Bishop of Rome was Called Vniuersall Bishop in foure sundry SupplicatioÌ„s For he saied before him selfe True it is that M. Harding saied Leo in that Councell of Chalcedon was thus called The places be knowen and maye not be denied Yet nowe he denieth him selfe that any suche thinge hath bene shewed or that euer he was so Called Is not then this Man in his owne Iudgement condemned Againe he knoweth certainely and vndoubtedly that Eugenius the Archebishop of Carthage in Afrike Called the Churche of Rome Head of all Churches whiche is but in diuerse Englishe Head of the Vniuersall Churche as Victor in his History reporteth The authorite and saying it selfe he coulde not possibly denie Therefore in his Replie thereunto he altered the wordes of the Author and laboured to extenuat the Credit of the Historiographer as hath before bene declared Yet being not able to Replie to the matter but with a Couple of Vntruthes cauilling only now he denieth flat any such thinge hath bene shewed And what Man can be or euer was in his owne iudgement condemned if you M. Iewell be not that Man Yet nowe these Matters being by this Returne of your Vntruthes more enlarged and forced vpon you in such sorte that euery indifferent Reader may see to the eye and beholde the clere euidence thereof though nowe you Subscribe and Rescribe as bâ—fore yet I trust hereafter you wil either Subscribe and yelde or Rescribe and Clere your â—elfe better What euer of bothe you do your Vntruthes remaine Notorious and Euident and Inexcusable God geue you Grace to Acknowleadge them and other Grace to Beware of them I aus Deo qui dedit velle dedit perficere Quando quidem Volumen istud perlectum ac approbatum est à viris Sacroe Theologioe Anglici Idiomatis peritissimis quibus merito credendum esse iudico puto tuto vtiliter euulgari posse Ita iudico Cunerus Petri Pastor S. Petri Louanij 17. Aprilis Anno. 1566. Ievvell pag. 91. Pag. 195. Esa. 5. 1. Tim. 4. Esa. 28. Ierem. 9. 2. Pet. 2. A briefe Summary of M. Ievvelles Allegatyons The Text of D. Hard. falsified In the Letter I. Doctours Stories and other good Authors missealleaged by M. Ievvell Councels and Lavves missealleaged Schoolemen Abused The Cause of M. Ievvelles so many and thicke Quotatyonâ— The greate Ouerfightes of M. Ievvel He claimeth by heretikes His loose Maner of vvriting His vvroÌ„ge and levvde maner of Reasoning By M. Rastel .li. 2. cap. 4. His levvde dealing and vvrangling The Title of this booke Vpon vvhat groundes M. Ievvell hath Noted D. Harding vvith Vntruthes The Doctours ovvne sayinges are made D. Hardinges Vntruthes Vntruthes noted vpoÌ„ a vvronge dissembled meaning of the Author CommoÌ„ Verites of the Catholike Churche noted for speciall Vntruthes of D. Harding Vntruthes repeted to make vp the Score Plutarchus in Catone Vticensi Matth. 7. A Similitude D. Sanders in the 7. booke M. Rastel The Cause of the setting forthe of this Returne c. The Order and maner of setting forthe the same The Principall Matters treated and contayned therein· Fol. 21. seq Fol. 43. b 44. a. Fol. 41. a. fol. 44. a. seq Fol. 56. b. 57. b. seq Art 3. fol 134. a. Art 4. fo 7. seq 9. seq Fol. 29. seq Fol. 50. eâ— seq Fol. 59. seq Fol. 62.63 et seq Fol. 71. seq to the leafe 111. Fol. 111 117.127.135.158.167.107 Fol. 175. eâ— seq Fol. 193.194 His Vntruthes in this Returne Arise to .562 Fol. 111. seq Psal. 128. Diuis 1. Pag. 1. The first Slaunderous Vntruthe of M. Iewel for charging D. Harding vvith Vntruthe where none is Harding The secoÌ„de Vntruthe of M. Iewel and that a Slaunderous Diuis 2. Pag. 2. The third Slaunderous Vntruthe Diuis 5. Pag. 4. The 4. slaunderous Vntruthe â—oyned vvith an other Capitain Vntruthe touching the olde Fathers vvhich maketh the fifte Ambros. 33. epist. Leo ep 81. Greg. li. 4. epist. 32. a Can. 12. b Can. 3. c Can. 2. d Can. 22. e Can. 21. 47. f Can. 4. g Caâ— 3. The 6. Slaunderous Vntruthe Pag. 5. The 7. vntruthe Slaunderous and the 8. touching S. Andrevve The 9. Slaunderous Vntruthe The 10. Slaunderous Vntruthe The 11. Vntruthe Slaund Eccles. Hier. ca. 3. The 12. Vntruthe Slaund The 13. Vntruthe Slaund and the 14. belying S. Basâ—l and Chrysostom 1. Obâ—ation of the myâ—â—eries 2. Memory of Saints 3. Praier for the dead In sua Translat The 15. Vntruthe Slaunderous and the 16. in belying S. Cyrillus In catechesi Mystagogica 5 The lewde dealing of M. Iewel D. Hard. in the 6. diuision pag. 13. The 17. Vntruthe Slaunderous For by order of the churche all be inuited The 18. Vntruthe Slaunderous Lib. 2. Epist. 3. Lib. 2. Epist. 3. VVhat Sacrifice the Communion Booke lacketh Contra Faustum Manichae Lib. 20. cap. 13. In the communion of England there is no consecration of the Mysteries The 19. Vntruthe Slaunderous and the 20. For S. Basill by the place alleged is not proued to thinke any such matter The true meaning of S. Pasils place alleaged by M. Iewell That the nuâ—ber of CommunicaÌ„ts is no parte of christâ—s Institution August ad Ianuarium Epist. 118. In the Fortresse par 1. Cap. 3.4 seq Diuis 8. Pag. 18. The 21. Vntruthe Slaund and the 22. For the number is no part of Christes Institution as it shall yet farder appeare Matt. 26. Luc. 22. Mar. 14. Mat. 26. The Practise of the Câ—urche In the fortresse par 1. per totum Diuisi 9. pag. 22. The 23. Vntruthe Slaunderous That the number of CommunicaÌ„ts is no parte of Christes Institution Iewell Pag. 202. Ievvell Pag. 22. The obiection The Answer The replie The Answer In the Fortresse c. par 1. Diuis 8. The 25. Vntruthe Slaunderous Diuis 10 pag. 25. The .26 Vntruthe Slaunderous The .27 Vntruthe in abrydging D. Hardings wordes diuis 10. pag. 26. The .28 Vntruthe Slaunderous In epist. ad Augustin M. Iewell noteth that for an vntruthe in D. Hardinge which is the very saying of S. HieroÌ„ Howe S. Hierom and S. Augustin coÌ„municated together thoughe the one neuer sawe the other diuis 11. The .29 Vntruthe Slaunderous The .30 Vntruthe Slaunderous Con. Nice Câ—n. 12. Con. Carth. Pag. 32. The .31 Vntruthe Consisting in false Doctrine Lib. 1. Epist. 2. Pag .32 M. Iewell is contrary to him selfe Diui. 12. pag. 32. The .32 Vntruthe Slaund The .33 Vntruthe auouching a clere heresy Cipria li. 2. epi. 3. VVater must be mingled vvith vvine in the Sacrament Li. de eccl dogmat
Cap. 175. Ad Quoduult deum haere 64. Con. 3. Carth. can â—4 Irenaeus Lib. 5. Concil Auraicense Can. 17. Epi. 1. To. 1. Conc. Lib. 5. de SacrameÌ„t Cap. 1. Two causes geuen by S. Ambrose of Mingling the VVater with VVine in the B. Sacrament Conc. Bracaâ— â— Can. 1. pag. 34. M. Ievvel claimeth by heretikes In capituliâ— gâ—acarum SynodoruÌ„ Cap. 55. Iustinus Apolog. 2. S. Basill S. Iames. In serm ea techetico apud Euthy â—nium lib. 2. Pano pliae tit 21. In cap. 19. Cap. 32. diuis 14. pag. 38. The .34 Vntruthe Slaunderous Diuis 15. Euseb lib. 5 cap. 24. â—ist eccles pag. 30. The 35. Vntruthe Slaunderous Eusebius hist. â—ccâ—es liâ— 5. cap. 24. Diui. 16. Apologia 2. pag. 41. The .36 Vntruthe Slaund A Communion in distinction of places is proued Diuis 17. Lib. 2. ad vxorem Pag. 43. The. 37. Vntruthe Slaunderous Ioan. 6. The .38 Vntruthe Slaund Lib. 4. contra MarcioneÌ„ Luc. 22. Ioan. 6. Diuis 18. pag. 47. The .39 Vntruthe Slaunderous Pag. 49. The .40 Vntruthe For it may not be well so vnderstanded Aug. Lib. de moribus eccles Cath. c. 31. Bas. in Asceticis Xeâ—ophoÌ„ in Cyro Iâ—well pag. 49. The .41 Vntruthe Slaunderous The lewde dealing of M. Iewel the 21. diuision pag. 56. The .42 and 43. Vntruthes both Slaunderous For Rome is nowe thâ— Mother of Vertue M. Iewelles Arguments Fol. 161. Epist. proxima post 51. inter Epist. Leonis The .44 Vntruthe Slaunderous and the 45. Vntruthe touching the faithe of the Vvest Church Iewell pag. 56. M. Iewell confuteth him selfe Fraunce toke their first faith from Rome S. Gregory witnesseth that the first faith of Fraunce came froÌ„ Rome Lib. 4. epist. 51. Bothe Englande Scotlande receiued their first faith from Rome Beda Lib. 1. Cap. 4. Lib. 1. Cap. 13. Howe the faith came to vs Englishmen In the first and second bookes Germany receiued their first faith froÌ„ Rome Platina in Sergio in Gregorio 2. Henr. Mutius lib. 7. Bedali 5. Cap. 10. Vide Platinam Blondum lib. 2. dec 2. Lib. 7. Cap. 30. Diuis 23. pag. 57. The 46. Vntruthe Slaund 1 Diui. 25. pag. 60. The 47. Vntruthe Slaund And the 48. Vntruthe For no Fathers saie planely the contrary pag. 61. Linea 16. Heb. 7. 10. Iewell pag. 61. Lin. 58. How the Church offreth a daily Sacrifice at the Aultar notwithstanding the One and SufficieÌ„t Sacrifice vpon the Crosse. Chrysost. Hom. l· 1â— ad Habr Howe One Sacrifice vppon the Crosse and â—ow One daily in the Church One christ euery vvhere One Body The Real presence proueth one Sacrifice bothe vpon the Crosse and vpoâ— the Aultar Theodoret. In cap. 6. ad Hebr. Primasâ—us In ca. 10. ad Hebr. The olde Sacrificâ—s The daily Sacrifice of oure Priestes VVhy it is daily Howe it differeth from the olde being yet repeted as that was Note these two Causes Eusebius Emissenus Homil. 5. de Pascha The third Cause off a daily Sacrifice Oecumenius In commentar in Hebr. ca. 5 The euer lasting Order off Melchisedech proueth a continuall Sacrifice August epist 23. ad BonifaciuÌ„ Lib. 10. cap. 6. De ciuâ— Dei The 49. Vntruthe standing in false translation Iew. pag. 61. Lin. 24. Immolari populis Lib. 10. per totum M. Iewell maketh the people his God Offred in the Crosse and Offred euery daie â— August M. Iewel Augustin Lib. 9. confess Cap. 13. lib. 1. ep 2. An Obiection putt of The daily Saâ—rifice is Offred by priestes Ambrosius In cap 3.1 ad Timoth Hieronymus li. 1· in Iouinianum Innocentius 1. ad Decentium dist 31. Cap. Tenere Iewel as before Pag. 43. a. Can. 49. b. can 52. In Ioan. tract 26. In epi Timoth. 1. cap. The .50 Vntruth For none saieth Not euery daie pag. 36. M. Iewel confuteth him self Au. Hom. 28. de ver Dom. sec. Luc. Amb. lib. 5. de saâ—r Cap. 4. Concil Tol. 4. caÌ„ 9. The .51 Vntruthe For this can not be well gathered diui 26. De verbis domini sâ—cundum LucaÌ„ Homil 28. * Thse be the ve very wordes of S. Augustin pag. 62. The .52 Vntruth Slaunderous and peuish Cum iste panis c. not vbi diuis 28 pag. 64. The .53 Vntruthe Slaunderous Diui. 29. Dist. 1. hoc quoque pag. 66. The .54 Vntruthe Slaunderous pag. 68 Dist 2. per acta The .55 Vntruthe For this decree is of the bishops Masse Soteâ—â— decree is of the Priestes De consecr dist 1. Epis Deo M. Iewell maketh two allegatioÌ„s off one De Cons. Dist. 1. vt illud The .56 Vntruthe Standing in fâ—lse Application pag. 68. The 57. Vntruthe touching Soters decree The 58 Vntruthe For more then an inckling of Priuat Masse is founde in Soters decree Diuis 31. pag. 71. The 59. Vntruthe Slaund The 60. Vntruthe For the Contrary dothe noâ— appeare Can. 21. The reason of D. Harding M. Iewell Replieth not to the reason of D. Harding but apposeth of his owne pag. 71. The 61. Vntruthe standing in manifâ—st falsyfying of the decree M. Ievvel maketh false construction to maintayne his false reliâ—ion M. Iewelles Argument The .62 Vntruthe ioyned with a SlauÌ„der Co. Agath Can. 60. Epist. decret Siricij M. Iewelles Argument diuis 23. In the wordes of Leontius pag. 74. StapletoÌ„ The .63 Vntruthe Slaunderous The .64 Vntruth impudeÌ„tly auouched pag. 78. This LeoÌ„tius is much coÌ„mended in the .7 Generall Councell Act. 4. He liued aboute the time of S. Gregory within the first 600. yeres Con. Nice â— Act. 4. M. Iewel outfaceth matters when proofes faile him The 65. Vntruthe aboute the significatioÌ„ of Missas facere Ambros. lib. 5. Epist. 33. Gregor lib. 4. epist. 34. Concil Arelae Can. 2. Tit. 3. M. Iewell denieth the Conclusion diuis 33. pag. 81. The .66 Vntruthe Slaunderous Articu 6. diuis 34. pag. 87. The .67 Vntruthe Slaunderous Stapleton Homi. 61. ad pâ—p Aâ—tioch The .68 Vntruthe Slaunderous The .69 Vntruthe Slaunderoâ—s How the Sacrifice and the preaching is called daily pag. 63. lin 11. M. Iewell contrarye to him selfe pag. 62. lin 3. pag. 63. lin 35. The 70. Vntruthe For before he saied The people receiued euery daie M. Iewell confuteth him selfe The 71. Vntruthe For there was no Vntruthe so boldely presuued The 72. Vntruthe Slaund M. Iewell repeteth one Vntruthe foure times Pag. 91. The 73. Vntruthe ioyned with passing impudency pag. 88. The 74. Vntruthe the Slaund Priuat Masse proued out of Chrysostom pag. 88. The 75. Vntruthe For it foloweth not by Chrysostoms wordes that he him selfe did not Communicat The .76 Vntruth For S. Chrysostom speketh no one word of small compaines The purpose of Chrysostom in the place alleaged Homi. 61. ad Pop. A tioch The 77. Vntruth as before pag. 89. The 78. Vntruth For this only Answer is in sufficient as shall appeare The InteÌ„t of M. Iewelles ChaleÌ„ge VVhy Priuat Masse cannot easely be proued in plaine termes Pâ—iuâ—t Pater Noster The .79 Vntruthe For it is Master Iewelles Nemo not D. Hardings nor Chrysostoms neither