either the Grosse Ignorance or the Wilfull Malice of M. Iewell This very saying and proposition of D. Harding which M. Iewell noteth for an Vntruth and which Slaunderously he calleth A foule deprauation of holy Scripture those very wordes I saie are the clere saying of that most lerned and most holy Father S. Hilary vttered of him aboue twelue hundred yeres past For that holy Father alleaging against the Arrians as D. Harding doth here against M. Iewell and his felowes that many thinges Commaunded by Christ were altered by the Apostles and their Successours bringeth this very matter for an example as D. Harding dothe and vttereth these very wordes Apostoli baptisare in Nomine Patris Filij Spiritus Sancti iussi Tantum in Iesu Nomine Baptisauerunt The Apostles being Commaunded to Baptise in the Name of the Father and the Sonne and of the Holy Ghoste they baptised in the Name of Iesus Christ Only Goe nowe M. Iewell take your penne and score vp this Vntruthe vpon S. Hilary as you haue done here vpon D. Harding Tell your Reader whom you fede with lies and Slaunderous Vntruthes that S. Hilary hath made A foule deprauation of the Sâ—riptures as you Slaunderously haue tolde him that D. Haâ—ding did make Be wise I pray you Aâ—one vnderstande the Scriptures Alone Beleue your selfe no Body and yet looke to be beleued Alone By such Impudency you vpholde your Religion Harding To the Apostles only and their successours and to none other the 55 Catholike Church hath euer referred the necessite of that commaundemeut Drinke ye all of this And that in the celebration of the Sacrifice Iewell The .55 Vntruthe The Catholike or vniuersall Church neuer vnderstode it so but onely the Church of Rome which is but late and mere particular The Church of Rome is at this day the most auncient Church in Christendom The succession thereof hath continewed from S. Peter the Head of the Apostles vntill these our daies without interruptioÌ„ by the number of 230. bishops which yet M. Iewell calleth a late Church euen as he calleth the Catholike religion a corruption of late yeres Againe he saieth it is a mere particular Church and therefore no Catholike Church Yes forsothe M. Iewell it is called the Catholike Church of the lerned Fathers of the first 600. yeres When S. Paule saied the Church of God to be the piller of truthe what Churche meant he M. Iewell Meant he any particular Churche and not rather the Catholike and vniuersall churche of all Christendom which in dede can not swarue from the truthe as particular chuâ—ches bothe may and haue done Yeat S. Ambrose expounding that place of S. Paule and speaking of that vniuersall Church of God saieth Cuius hodie rector est Damasus whose ruler at this daye Damasus is This Damasus was then Pope Lo by the iudgemeÌ„t of S. Ambrose who I may be bolde to saie vnderstode the Scriptures as wel as M. Iewell the bishop of Rome is the Ruler of the vniuersall Church And how then is the Church of Rome of which the Pope is bishop a mere particular Church Verely S. Hierom calleth the faith of Rome the Catholike faith writing against Ruffinus in these wordes Fidem suam quam vocat Eam ne qua Romana pollet Ecclesia an illam quae in Origenis voluminibus coÌ„tinetur Si Romanam responderit ergo Catholici sumus Sin Origenis blasphemia illius fides est se haereticum probat What dothe he call his faith Meaneth he that faith which the Church of Rome alloweth or that which in the bookes of Origen is taught If he answer it is the faith of Rome then we be Catholikes But if Origens blasphemy be his faith he proueth him selfe an heretike Thus the faith of Rome and the Catholike faith is to S. HieroÌ„ all one Last of al S. Cyprian calleth the Church of Rome Catholicae ecclesiae radiceÌ„ matriceÌ„ The roote and mother church of the Catholike Churche Go now M. Iewell and call the Church of Rome a mere particular Church It shall be no Vntruthe neither for D. Harding nor for any man elles to call the determination of the Church of Rome the determination of the Catholike Church as longe as we haue S. Ambrose S. Hierom and S. Cyprian to saie with vs. Harding The two Disciples in Emaus as soone as they knewe Christ in breaking of the Bread he vanished away from their sighter tâ—at he tooke the Cuppe into his handes and blissed it and gaue it vnto them 56. as it appeareth euidently enough to S. Augustin to Bede and to all other that be not willfully opinatiue Iewell The .56 Vntruthe Neither S. Augustine nor Beda nor any other Auncient Father hath any such word but rather the contrary Yeas forsoth Both S. Augustin and Bede and Chrysostom an other auncient Father do teache the same Breaking of Bread to haue ben the SacrameÌ„t Which is the thing that D. Harding there affirmeth And that Christ tooke not the Cuppe at all it was no dede to alleage doctours The Scripture in that place of S. Luke is plaine Where no one worde of the Cuppe is made S. Augustin saieth of this place Non incongruenter accipimus hoc impedimentuÌ„ in oculis eoruÌ„ a Satana factuÌ„ fuisse ne agnosceretur Iesus Sed tameÌ„ a Christo facta est permissio vsque ad SacramentuÌ„â—is vt vnitate Corporis eius participata remoueri intelligatur impedimentum inimici vt Christus possit agnosci We thinke it not amisse to saye that their eyes were blinded by the Deuill so that they could not know Iesus Yet notwithstanding that was done by the permission of Christ vntill the Sacrament of the Bread To thentent that the vnite of Christes Body being participated the let of the enemy might be remoued and Christ acknowleadged This exposition yea and these very wordes of S. Augustin Bede in his commentaries vpon S. Luke foloweth and repereth As also Theophilact foloweth herein ChrysostoÌ„ whose words we shal hereafter recite and saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He insinuateth yet an other thinge That these Discipes participating the blissed Bread had their eies straight waies opened to knowe Christ. For the flesh of our Lorde hath a great and vnspeakeable vertu Thus lo by the iudgement of S. Augustine and Bede of Chrysostom and Theophilact that Bread which Christ gaue to the disciples in Emaus was the Sacrament of his Body Here is no one worde neither in the Scripture neither in those Doctours off the Cuppe And therfore by their iudgemeÌ„t here is a clere case of a Communion vnder One kinde Ministred by oure Sauiour him selfe And so it is proued true that Doctour Hardinge saied of a Communion vnder one kinde ministred to the disciples at Emaus What saieth M. Iewell to these Doctours He sayeth Iewell First the Breade that Christ brake at Emaus was coÌ„mon table breade and not the Sacrament S.
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
vttered before a manifest vntruthe But nowe to the matter Yow haue confessed the wordes of S. Gregory What saie yow now vnto them Thus you saie Iewell He saied they offred to cal him so but that they called him so in dede 539 he saieth not Therefor M. Harding herein 540 ouerreacheth and missetelleth his Authors tale S. Gregorye writeth of this matter in mo places then one Therefore though in the wordes by â—ou noted he saieth not expressely The bishops of Rome were called Vniuersall bisshops by the Councell of Chalcedon yet in an other place he saieth so In a letter to Iohn of Constantinople he writeth so expressely and plainely in these wordes Nunquid non sicut vestra sanctitas nouit per venerandum Chalcedonense Concilium huius Apostolicae Sedis Antistites cui deo disponente deseruio Vniuersales oblato honore vocati sunt Were not as your holynes knoweth the bisshops of this Apostolike See whiche by the Prouidence off God I serue by the Reuerent Councell off Chalcedon Calleâ— Vniuersall Bishoppes that honour being Offred them Beholde M. Iewell and remembre youre promise at Paules Crosse. You saied there If it can be shewed out of any Olde Generall Councell that the bishop of Rome was within the first 600 Yeres Called an Vniuersall Bishop yow will yelde and Subscribe S. Gregory whome your selfe before calleth a witnâ—â— suâ—fiâ—ent whom Venerable Bede calleth Our Apostle bicause he sent vs our first preachers of Christen faithe whom the Churche hath estemed as one of the Foure doctours off the same this holy and Lerned Father telleth yowe that By the Reuerent Councell of Chalcedon his predecessours bishoppes of Rome were Called Vniuersall Bishoppes Will yow nowe come to the booke and Subscribe Will you yelde according to Promise What you will doo it is easy to Iudge But that you maye so doe for your owne sake I wish In the mean the Reader seeth both that you haue not ouerreached or missetolde but flatly belyed your Author S. Gregory and also howe D. Harding hath neither ouerreached nor missetolde his Author but hath auouched that which his Author expressely wrote But let vs take S. Gregories wordes euen as your selfe M. Iewell hath alleaged them Thus they stande The name off Vniuersall bishop was offred by the Councel of Chalcedon to the bisshop of Rome His wordes are not The Councell offred to call him so Therefore M. Iewell hathe ouerreached and missetolde his Authors tale Nowe when the Councell offred that name to the bishop of Rome I would gladly lerne of M. Iewel how and by what meanes they offred it Either they offred it by mouthe or by writinge If by writinge then they intitled him so and called him so in writing If they offred that name vnto Leo by mouthe then they spake it out to his legates for he him selfe was not present at the Councell they spake it I saie and vttered it by mouthe I trust M. Iewell will not saie The whole Councell stode vp and gaped vpon the legates and profered to speake but the legates before they spake or vttered any worde at all desired them to holde their peace and not to vtter their mindes Vnlesse they did this or some like thinge it can not be true that M. Iewell saieth They offred to call him so but it must be true that D. Harding saieth they called him so in dede and that either by mouthe or by writing For howe a name or title can be offred without it be spoken or writen I knowe not Iewell But S. Gregorie saieth further that neither Leo nor any other of his predecessours bishops of Rome woulde euer reâ—eiue that Arrogant and vngodly name or suffer him selfe to be so called notwithstaÌ„ding it were offred by the Councel The bisshops of Rome neuer vsed that name notwithstanding it were offred to them Therefore they ought to loose it by non vsure Stapleton This is a very good Conclusion M. Iewell You saie very well The bishops of Rome neuer vsed it in dede Therefor saie you they ought to loose it by non vsure On Gods name We do not desende that Name M. Iewell The Pope requireth it not but hath euer shunned it and refused it Only bicause of your rashe Challenge it hathe bene shewed that the Pope hathe bene so called off others Whiche also your selfe confesseth saying All this nothwithstanding true it is that M. Harding saieth Leo in that Councell of Chalcedon was thus called The places be knowen and may not be denied Loe gentle Reader M. Iewell nowe nothwithstandinge the Vntâ—uthe noted in his margin notwithstanding his what ifs notwithstandinge his great questioning of Canons loste and six lines burnte notwithstanding I saie all this great storming and striuing that he made before nowe he confesseth the Truthe and saieth All this notwithstanding tâ—ue it is that M. Harding saieth c. Yea he will shewe vs the very places off the Councell of Chalcedon beside the witnesse of Sainte Gregory in the whiche the Pope is called Vniuersall bishopp and not only called but saluted For thus he saieth Iewell He is so saluted in three sundry Epistles The one sent by one Athanasius a priest the other by one Ischyrion a deacon The thirde by one Theodorus likewise a deacon Lo you haue hearde M. Iewelles Confession That the Pope is saluted Vniuersall bishop in three sundry Epistles in the Actes of the Chalcedon Councell But what thinke we nowe Will M. Iewell trowe we yelde and Subscribe He confesseth him selfe the Pope was Called and saluted Vniuersall bishop in three sundry letters registred in the Councell of Chalcedon whiche Councell was holden as M. Iewell also confesseth in the yere of our Lorde 488. This was more then one whole hundred of yeares within his 600. What then Will M. Iewell Subscribe and yelde No No. He neuer meaned no such matter You shall see what shift he hathe to escape his promise He saieth Iewell But of that whole number of six hundred and thirty bisshoppes there assembled I trowe M. Harding is not well able to shew that any one euer saluted or called him so Stapleton What then M. Iewell Was your challenge made at Paules Crosse of those six hundred and thirty bishoppes assembled together in the Councell of Chalcedon Was that the tenour of your Challenge at Paules Crosse Is that Condition annexed to the wordes of your Challenge Nay you speake very largely and freely If it can be shewed owt of any olde Catholike doctour or Father or out of any olde generall Councel or out of the holy Scriptures of God or any one example of the primitiue Churche whereby it may clerely and plainely be proued that the Bishop of Rome was with in the first six hundred yeres called an Vniuersall Bishopp or Heade of the vniuersall Churche you will yelde and subscribe Nowe Sir here you haue not only a Generall Councell by the witnesse of S. Gregorye but also an Example of a Priest and
wordes and to the whole doctrine of the Schoolemen Alexander de Hales and Durandus whom he alleageth very sadly in this place But to be shorte I proue Transubstantiation by Scripture and by authorite of the Fathers If they teache vs grosse errours for such let it be taken The Scripture saieth Hoc est Corpus meum This is my Body Which this M. Iewell Can you saie This bread is my Body You knowe Hoc this is the neuter gendre Panis Bread is the masculin Then what this This forsothe which Christ had blessed and made saying This is my Body For the saying of God is making God maketh with his worde The worde saied Let light be made and light was made The word saied This is my Body And we beleue in so saying bicause it was not so before he made it so euen then For Sine paenitentia sunt donae Dei vocatio God repeÌ„teth him not of his giftes and calling If then that which God hath saied can not be reuoked and Christ true God saied holding in his hand which before he spake was but bread that it was his Body vndoubtedly as he was true God so by saying he made it his Body Now bicause if Christes true Body were ioyned with the nature of Bread as his true Godhead was with the Nature of Fleshe then the nature of Bread should be assumpted and ioyned in one person with the body of Christ as his flesh and Humanite was ioyned in one person with his Godhead which to saie is a most wicked and blasphemous heresy therefore it must of necessite folow that the nature of Bread be vtterly changed in to the Body of Christ and not to remaine with it This if it be so then is it a clere and vndoubted TraÌ„substantiation of the whole nature of Bread in to the whole and perfit Body of Christ. Neither is it any grosse errour but a clere doctrine euidently gathered out of holy Scripture By authorite of the Fathers thus I proue Transubstantiation S. Ambrose saieth speaking of the Sacrament Forte dices Aliud video Quomodo tu mihi asseris quod Christi corpus accipiam Et hoc nobis adhuc superest vt probemus Quantis igitur vtimur exemplis vt probemus non hoc esse quod natura formauit sed quod benedictio consecrauit maioremque vim esse benedictionis quà m naturae quia benedictione etiam ipsa natura mutatur Thou saiest perhaps vnto me I see an other maner of thinge How then do you tell me that I receiue Christes body Then this yet remaineth for vs to proue And how many examples may we vse to proue that it is not that which Nature fashioned but that which the Blessing CoÌ„secrated and that the Power of Blessing ouercometh Nature bicause by Blessing euen very Nature is chaunged Thus farre S Ambrose In the Sacrament that which Nature made is bread This Nature saieth S. Ambrose is chaunged And how By Blessing Into what is it chauÌ„ged In to that which Blessing Consecrated Nowe what dothe Blessing Consecrate what is the ende of the Consecration made by Blessing What els but the Body of Christ Therefore by S. Ambrose his iudgement the nature of bread is chaunged in to the body of Christ. This is a Clere Transubstantiation by the verdit of S. Ambrose Eusebius Emissenus an other auncient and lerned Father speaketh of this chaunging of Breade in to Christes body more euidently His wordes are Inuisibilis Sacerdos visibiles creaturas in substantiam corporis sanguinis sui verbo suo secreta potestate conuertit ita dicens Accipite edite hoc est enim Corpus meum The inuisible Prieste Christe turneth by his worde with a secrete power the visible creatures in to the substance of his Body and Bloude saying Take and eate For this is my bodye What are here the visible Creatures turned into the Body and Bloude of Christ but the Breade and Wine whiche he toke in his handes at the last Supper What is Transubstantiation iff this be not Go nowe M. Iewell and against the holy Scripture and such lerned Fathers call it a grosse errour if ye list Truly none but grosse Capharnaites can call this Doctrine grosse which in dede is the kaye of all our Coniunction with Christ the assured warrant of oure Resurrection the continuall Miracle of the Sonne of God the most heauenly and dreadfull Mystery that Christ left to his Churche Of this moste assured Doctrine bicause Christe is no more any deade body for death shall no more preuaile ouer him it foloweth euidently that his body is not withoute Bloude M. Iewell requireth some auncient Doctour to saye so Yea truly he is full of his demaundes But when all is saied and a number of Doctours brought it nothing moueth him Touching this pointe iff either Doctours or Scripture can persuade him that Christes whole Humanite is really in the SacrameÌ„t whereof he saieth Iewell Bolde Vauntes haue ben made but was neuer yet proued Let him reade the booke lately sett foorth of our Lordes Supper and the CoÌ„futation of the Fifte Article of his Replie therein he shal finde Doctours and Scriptures abundaÌ„tly to auouche the same Wherein being ones persuaded he wil neuer aske what Doctour in expresse wordes saied that whole Christ is vnder one kinde Or iff he be so Franticke and wilful as alwayes to striue vpon Termes when the Thinge is euident yet all wel meaning folcke wil soone be persuaded that receiuing Christ really present vnder the forme of Breade they receiue not onely his blessed Flesh but Bloude also without the which the Flesh of Christ is not Wherein they shall see there is no iniury done vnto them as M. Iewel declaimeth hauing it vnder one kynde Nay rather which I beseche al good Readers to Marke M. Iewell and his felowes doth most open and cruell iniurye to al good Christen people of Englande geuing them but Bread and Wine in the Remembraunce of Christes deathe whereas the Catholike Churche beside the true Body of Christe really present vnder fourme of Breade geueth also to the people a cuppe of Wine and so geuâ—th the other kinde as muche as they do geuing no more but mere wine at their Communion table Thus if we esteme the outward formes Catholikes geue as muche If we esteme the thinge it selfe Catholikes geue the very true Body of Christ really present which Protestants geue not and Wine also no lesse then the protestants Harding Nowe concerning the outewarde formes of Breade and VVine 47 their vse is imployed in signification onely And be not off Necessite so as Grace may not be obtayned by worthy receiuing of the Sacrament vnlesse bothe kindes be Ministred Iewell The .47 Vntruthe For the Breade and Wine signifie the Body and Bloud of Christ. The whitenes the roundnesse and other outward formes signifie nothing Stapleton D. Harding saieth the outwarde formes of bread and wine
Augustine and Bede S. Chrysostom and Theophilact saye the contrary Who is better to be credited M. Iewell or these auncient Fathers Truly he offreth him selfe to yelde vnto them Iewell Secondely that albeit some Writers seme to call it the Sacrament yet none of them saieth it was Ministred in one kinde as M. Hardinge by his 105 sclender Gheasses would seme to gather Not some writers but some auncient Fathers not seme to call it but in expresse wordes do call it the Sacrament as you haue heard And though none of them saie it was ministred in one kinde yet bothe they and the Scripture making no mention at all of mo kindes then one do geue vs to vnderstande that vnder one kinde only it was Ministred And that by the rule off Master Iewell him selfe who sayeth Argumentum ab authoritate negatiue is thought to be good when so euer proofe is taken off Gods worde And is vsed not only by vs but also by Sainte Paule and by manye Catholike Fathers Therefore it is no sclender Gheasse but a good Proofe out off Gods Worde Saint Luke in that place mentioned but One Kinde Ergo Christe Ministred at the tyme vnder one kinde Yet here to this Argument M. Iewell saieth This Argument maye be good in Master Hardinges Dyuinite but it is off Small force in goodlogike And thus when it maketh for M. Iewell it shall be a good Argument and such as bothe S. Paule and the holy Fathers haue vsed But when it maketh againste him then it is of small force c. Iewell Thirdly although he were able to proue that Christ Ministred so at that time and in that place yet were all this 106 nothinge to proue his purpose For we ioyne issue of the people He 107 answereth of the Priestes Those two disciples in Emaus were of the .72 disciples not of the Apostles And therefore at that tyme they were no Priestes Againe iff Priestes maye receiue vnder one kinde muche more the people For the order of Priesthood is the more excellent I speake of the Churche He speaketh of an Inne In the tenour of your challenge you speake of no Churche You haue so altered the question sence Bicause you see you are ouerthrowen in your assertion Againe the example of Christe me thinketh M. Iewell should preuaile with you whether it were in Inne or Church Vnlesse by the like reason you will except against the example of Christe in his last Supper For that was also done in an Inne Master Iewell and not in a Church Iewell And to conclude by this example it 109 appeareth that Christ him selfe receiued in one kinde Whiche one thinge ouerthroweth all that M. Harding hath built Howe proue you M. Iewell that Christ Receiued with the disciples at Emaus vnder One kinde It appeareth not in Scripture that with those disciples he receiued him selfe at all either vnder one kinde or vnder bothe Againe if he did wil you teache Christ his duty Though Christ commaunded all priestes to receiue vnder bothe kindes when they ministred to others yet you will not I trow be so malapert as to force Christe thereunto Christ is God blessed for euer M. Iewel You are a Base Creature M. Iewell goeth forthe and bicause S. Augustine him selfe in an other place Bede and S. Gregory do saye that those two disciples vsed a kind of Hospitalyte in Emaus strayning Christ whom they toke for a straunger to come into the Inne and refresh himself with theÌ„ bicause I saye these Doctours saie so he inferreth that it was not the Sacrament which Christ brake and gaue vnto them His reason is this The Disciples in Emaus vsed Hospitalite to Christ in an Inne Ergo Christ did not geue them at that time the Sacrament This fonde argument wil appeare by a like Christ and the Apostles did eate the Iewes passeouer in an Inne Ergo he did not celebrat the Sacrament there Now that after al this he alleageth Dionysius the charter moÌ„ke Antonius Iulianus Nicolaus de Lyra and Wildefordus in a contrary sentence to S. Augustine and Beda to Chrysostom and Theophilact if we should do so he would Laugh vs to scorne and turne them of with his CoÌ„mon Prescriptions of 600. yeres and so forth Therefore trouble your selfe no more M. Iewell with heaping vp these writers against the AuncieÌ„t Fathers vnlesse you will beleue and saie as they do in the Substance of oure Faithe Whiche if you doe yow shall not mislike the diuerse Iudgementes of diuerse lerned men agreing yet in One Faythe Howbeit in all suche Diuersite bothe you and we muste allwaies preferre the Auncient Fathers by so Vniuersall and Longe Consent of the Church allowed and Authorised before late writers not so allowed and authorised And thus I leaue to the iudgement of euery indifferent Reader not only how vntruly you haue charged D. Harding but much more how vntruly yow haue quarelled against this clere proofe of Communion vnder one kinde out of holy Scripture it selfe Harding Chrysostom and other Fathers vnderstande that Bread that S. Paule in perill off shipwracke tooke gaue thankes ouer brake and eate to be the Holy Sacrament Iewell The .57 Vntruthe Chrysostom vnderstandeth it of Common meate Stapleton To this you haue ben answered M. Iewell longe before your booke came forth in printe by a Briefe answer of D. Harding to this and other your Slaunderous Vntruthes where with you charged him at Paules Crosse in your Sermon made there the viij of Iuly this last Sommer Yet you haue lett it go forthe stoutely for an Vntruthe dissembling vtterly all that hath bene saied in defence thereof Yea you vaunte furder and you saie in your text Iewell If S. Paule gaue the Sacrament being at that time in the Shippe he gaue it 111 only to infidels that knewe not Christ. No forsothe he gaue it to Luke and his other disciptes as Chrysostom saieth who were no infidels you will your selfe confesse You shall heare anon the wordes of Chrysostom And Chrysostomes exposition euen in the same place is 112 plaine to the contrary For thus he enlargeth S. Paules wordes that he spake to the mariners I pray you take some sustenaunce It is beboufull for you that ye so â—oo That is to say take some meate least perhaps ye die for hunger No man denieth but that the mariners were infidels No man saieth that by Chrysostoms minde Paule gaue them the Sacrament And therefor you haue proued that no man denieth But what conclude you of all this You saie Iewell Now let M. Harding either say these wordes are spoken of the Sacrament or confesse that he hath made 113 Vntrue reporte of his doctour No M. Iewell he will saye neither of these and yet shall his first saying be true For how saie you M. Iewell Hath Chrysostom mentioned this fact of Paule in no place but in his commentaries vpon that place If you
ac Publicani sutorque ille noster cunctis nationibus legâ— Euangelicam detulerunt c. Those our fisshers and Publicans and that owr sower of tentes haue brought the law of the Gospell vnto all nations And they haue persuaded not onelye the Romanes and them that lyue vnder the Romane Empire but the Scythians also and Sauromatas and further the Indians the Aethiopians the Persians the Seres the Hyrcanians the Britanus the Cymmerians and Germans and at one word al man kinde and al nations they haue persuaded to take the Lawes of the Crucified Christe And they haue not vsed herein harnesse or weapoÌ„s nor infinite numbers of peeked shouldiars nor Perficat and Barbarous Violence but persuasion of wordes declaring by them the Vtilitie and Profitablinâ—sse off the lawe which they preached Thus farre Theodoretus And where now is here that speciall cummyng of S. Paule in to Britannie And that after His first delyuerie in Rome Where is it M. Iewell And being not here why report yow it so as though it were here What singular thing here is attributed to S. Paule which maie not be saied of euerie of the Apostles And thinke you that euery one off them went through out and about the world and that euery one of them preached personally in the Ile of Britannie If yow had saied as of Theodoretus Authorite that all the Apostles came at the begynning to this Ileland It woulde haue seemed incredible For there were more Countres beside Britannie to be gone vnto and all the Apostles neither could nor woulde goe to euery place nor it is likely they would al of them goe to one litle Ileland so far from the most populouse nations of the world But nowe craftely yow cul out S. Paule out from the rest and to make it probable that he shoulde haue tyme and leisure to doe it you saie that it was after his first delyuerie in Rome That he came to Britannie Yet not only S. Paule but all the Apostles are mentioned by Theodoretus But what to haue done To haue gone personally ouer the world No truly but to haue instructed the worlde and to haue brought them vnto hym that was Crucified And how thinke you might not that be done without their presence Who doubteth thereof but he that hath no experience For euen at this daie the Fishers and Publicanes and sowers of Tentes whom Theodoretus speaketh of which are S. Peter S. Andrew S. Iohn S. Iames and S. Matthew And S. Paule these doe instruct the world at this present But how By their successours by their Gospels and Epistles by their Praiers and not by personal and visible presence of bodye See then how openly M. Iewell deceaueth thee Christian Reader by drawing that specially to S. Paule which is spoken of all the Apostles generally And by referring that to the Persons them selues which is vnderstanded of their writinges only or their succession Iewell Tertullian saieth the Ileland off Britanie was subiecte vnto Christ in his tyme. And Origine witnesseth the lyke of the same Ileland in his tyme. At which tyme Lucius the kinge of this reâ—lme was bâ—ptized and receiued the Ghospell and sent to Rome to Eleutherius the Bishopp there for his aduice touching the ordering of hiâ— Church and Realme Stapleton Who was Elder thinke you Origine or Lucius It seemeth Lucius For he was now at mans state when Eleutherius was Pope An. D. 181. And Origine was not then borne but somewhat after about the yere of our Lorde .190 Then further Eleutherius was Pope .xv. yeres and of hym Lucius receiued the Ghospell so that before Origine was .xv. yere old the Ileland of Britayne was conuerted The testymonies therefore which Tertullian and Origine geaue of the Ghospell of Christ vnto which the Ileland of Britayne shoulde be subiect was not of the tyme before Lucius raigne but of the state which it had after his receiuing of the faith from Rome For besides the manifest accompt of yeares which will not suffer either Tertullian either Origene to haue beÌ„ hable to write vppon the Scriptures or speake as in the place by you alleaged they doe before kinge Lucius receiued the faithe howe vnreasonable and absurde were it that as you saie out of Tertullian and Origene when the Ileland of Britaine was subiect vnto Christ then should Lucius send to Rome and receiue the Ghospell For what needed any sending to Rome if the Realme were alreadye nowe subiected vnto Christe Buâ— here also your Craftines appeareth that whereas the truth is that before Lucius raigne the Ghospell was not by publike Authorye receiued in the Ile of Britaine you to make the matter lesse sett Tertullian and Origine before to saie that it was subiect vnto Christe in their tyme. So that by alleaging of Lucius after them it shoulde be thought that his senâ—ing to Rome was not for anye Ghospell to be planted in his Realme but only for some certaine Aduise of Eleutherius bishoppe touching the ordering of his Churche and Realme So that as muche as he can M. Iewell seeketh alwayes how to diminishe or take awaye the prayse Thankes Obedience and Reuerence that are due to the Bishops of Rome for their labours taken in conuerting of Britaines and Saxons bothe Iewell Helenâ— being an English woman wife vnto Constantius the Emperoure and mother vnto Constantinus is notablie praised for here Faithe and Religion by S. Ambrose by Eusebius by Sozomenus and others StapletoÌ„ True it is and so muche is proued hereby that there were Christian folckes in England after that Fugatius and Damianus sent from Rome by Eleutherius had established the Faith there and before the Saxons had vtterly destroied it by chasing away the Britaines But note here gentle Reader what difference there is betwixt Protestant and Protestant Ciuile and Frantike spâ—aking by Authoritye or prating of his sense I praise you in this place M. Iewell that you commende that Godly Emperesse Helena â—o notably and that you agree so well in that pointe with Sainte Ambrose Eusebius Sezâ—menus and others It is well done of you to honour her with youre Testimonie whome Sainte Ambrose and others doe notablye praise for her Faith and Religion And what beast then must he be that calleth that A Tale whiche Sainte Ambrose and other whome you alleage doe not onelye take for a true Storye but also worthye to be readen and regarded The Storye I meane of her goinge a pilgrimage to Hierusalem and seeking of the holy Crosse and so deuoutly ordering it when she had founde it caet Certaine it is saieth he Superstitius she was Againe She was a Concubine to Constance As for her Superstition it is to euident O worse then beastlynes to Obiect vnto anye person A faulte forgeauen Small Grace surely is in that minde whiche withoute cause will speake to the dishonoure of Excellent personnages and depraue the good giftes of God in anye off hys Seruauntes what shoulde a man saye to suche
him not as a sect by his patrone but as the flock by their Pastour vt sit vnus Pastor vnum ouile that there may be one Pastour and one flocke and as S. Hierom saieth vt schismatis tollatur occasio that schisme might be auoided In like maner where it was alleaged out of Irenaeus that to the Church of Rome all the Churche that is to saye all that be faithefull any where oughte to repaire Propter potentiorem Principalitatem For the mightier principalite of the same M. Iewell here saieth Iewell Of these wordes groweth their errour They dreame of a kingdome and Principalite But Christ saieth to his disciples The kinges of Nations rule ouer them Vos autem non sic But you may not sâ— Beholde howe shamefully Christes holy worde is abused In that place of the gospel the Apostles not yet replenished with the holy Ghoste thought that Christ should haue a temporall reygne and therefore when they heard that Iohn and Iames the sonnes of Zebedee sued to sit the one of 〈◊〉 right haÌ„d the other on the leafte Indignati sunt it de duobus 〈◊〉 They toke an IndignatioÌ„ against those two brethern The Christ calling them vnto him saied the wordes alleaged signifying vnto them that they shoulde not looke for any temporal honour rule or preferment such as Kinges of the Nations exercised but who so woulde be greatest amonge them should be their seruaunt Nowe Ireneus speaketh of a Principalite in the Churche off Rome not temporall or Ciuill as full grossely M. Iewell imagineth folowing therein that rude ghospeller Andreas Smidelinus but a Spirituall Iurisdiction such as all the Churche not all the worlde and all faithefull not all pagans and infidels then subiect to the Romaine Empire ought to repaire vnto The humilite that Christ commaunded his Apostles in that place taketh not away the Spirituall Authorite and Iurisdiction of Prelats in Christes Churche The Bishop off Rome ruleth the Churche of God as S. Paule saied of such as he had appointed Regere ecclesiam Dei to rule the Churche of God as S. Ambrose saied that Damasus was the Ruler of Gods house as Chrisostom saieth that to Peter Christ gaue Primatum guber nationeque per vniuersum mundum The primacy and gouuernement thourough out the whole worlde as S. Gregory saieth that to Peter The charge and Principalite of the whole Church was coÌ„mitted All this is not to rule as Kinges of Nations rule ouer them but as such to whom we must obedire subiacere tanquam rationem reddituris pro animabus nostris obeye and be subiect as vnto such which shal geue accoÌ„pt for our soules but they them selues must be Sicut ministri as seruauntes not in subiection but in humilite And thus bothe Scriptures must stande together M. Iewell must not ouerthrowe one Truthe by an other neither wrest that to Spiritual IurisdictioÌ„ which was expressely spoken of the temporall and ciuill With the like vprightnes and sincerite whereas D. Harding alleaged the saying of S. Ambrose that Rome was more aduaunced Per Apostolici Sacerdotij Principatum By the Chiefty of the Apostolike Priesthood in the Tower of Religion then in the Throne of temporall power M. Iewell for answer hereunto wresteth a place off holy Scripture and saieth Iewell Peters whole power in Rome was Spiritual and stode onely in the preaching of the Ghospell with which armour God is able to pull downe kinges and Princes to the obedience of his Christ. Thus saieth God vnto Hieremie I haue sett thee ouer Nations and kyngdomes And S. Peter speaking generally to all Christen people saieth Vos estis Regale Sacerdotum You are the Kingely priesthoode This principalite and Towre of Religion was not onely in Rome but also in euery place where the Name of Christ was receiued Stapleton In this later place out of S. Peter M. Iewell hath falsely translated the text For where the Latin hath Vos estis regale sacerdotium and the greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingely priesthood without the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that or illud M. Iewell to make it serue his turne hath translated the wordes thus You are that Kingely Priestood And so hath put in the word That more then he founde in the Text. And vpon the vehemeÌ„cy of the word That he inferreth This principalite and Tower of ReligioÌ„ was not only in Rome but also in euery place where the Name of Christ was receiued But false translation maketh no proufe S. Peter in that place after the minde of S. Basill and S. Augustine who are to be thought to haue vnderstanded the text as well as M. Iewell calleth all Christen men Regale Sacerdotium A kingely Priesthood bicause as of the mysticall vnction we be all called Christians so as the membres of Christ the true and euerlasting priest we be all Priestes S. Hierom calleth this generall and Common priesthood of all Christen men Baptim expounding shortly that which the other Fathers spake by circumstances Againe as S. Peter calleth here Christen men Regale Sâ—cerdotium a kingely priesthood so S. Iohn in his Reuelation saieth Fecisti nos deo nostro Regnum Sacerdotes regnabimus super terram Thou hast made vs a kingdome and Priestes to our God and we shall reigne ouer the earthe And in the olde lawe the like was saied to the Iewes You shall be to me priestly kingdome and a holy Nation But as it will not folowe therefore that euery Christen man is a kinge and all ChristeÌ„ men rule and raigne alike nor that euery Iewe was as rightly a priest as was the Tribe of Leui no more it wil folow that euery ChristeÌ„ man is a priest in one kind and maner of priestood or that the Principalite of Priesthood is in euery man alike Thirdly albeit al Christen men in respect of the internall Sacrifice of a Contrite harte be priestes yet in respect of the Apostolike priesthood and of the externall Sacrifice of Christes Church none are priestes but such as are Ordred thereunto And of such Apostolike Priestes the B. of Rome by S. Ambroses Iudgement had the Principalite And by that Principalite Rome was more glorious then euer it was by the Imperiall Throne Last of al because at Rome by S. Ambrose his Iudgement was the principalite of Apostolike priesthood and Rome for that was more glorious then for the Imperiall Throne it foloweth that as the Empire of the Romaines was through out the worlde but the Chiefe Rule and Authorite thereof came from Rome so the faithe of the Romaines was preached through out the worlde as S. Paule saieth but the Principalite of Apostolike priesthood the rule and Authorite came from thence This is the comparison of S. Ambrose in that place and this he noteth as a Speciall and principall prerogatiue of that Churche Wherefore M. Iewell doth bothe great wronge to that holy
Father so to debace his saying and much more villany to this holy Scripture so to racke it and wreste it Iewell For an other example of your lewde wresting of holy Scriptures M. Iewell let vs consider what Scripture you bringe to proue that Christ lefte no Vniuersall Vicaire ouer his Churche Thus you saie Other Vniuersall Vicaire of Christ there is none in the Scriptures onlesse it be he of whom S. Paule forewarneâ—h vâ— Homo ille sâ—eleratus filius perditus c. That wicked man that Childe of perdition that setteth him selfe vp against God and that so farre forthe that he will sitte in the Temple of God and shewe him selfe as if he were God But this Vicaire Christ shal destroie with the spirite of his mouthe Stapleton It had ben enoughe M. Iewell for the younge Iannizzers of your Secte thus to talke You that beare your selfe for a Bassa amonge them shoulde nowe leaue suche grosse shiftes to other that haue yet lerned no farder This place of S. Paule hath in dede semed a gaye place to a number of your faction to proue the Pope an Antichrist Yea and a lerned man forsothe of the brotherhod of Zurich hath made a booke only of that Argument whereof this place is bothe the beginning and chiefe foundation Which booke also hath bene set forthe in english and is I trowe not a litle estemed of a greate many But Gods name be blissed Though your gaie glistering Inuentyons dafeled the eyes of a greate many at the first you stealing vpon vs in our deade slepe and ouermuche reste yet nowe we being waked with your heresies and stirred vp to a nerer consideration of matters by you called in doubte we haue thanked be God easely discouered the vanite of them For as touching this place of S. Paule the very text laied forthe and considered openeth your lewde and wrested interpretation thereof and sheweth to the eye that it procedeth vtterly either of grosse ignorance or els of wilfull Malice S. Paule saieth thus VVe beseche you brethern by the coming of our Lorde Iesus Christ and of our meeting with him that you be not lightly caried awaye from your vnderstanding nor conceiue any feare either by reuelation of Spirit or by worde of mouthe or by any letter as sent from vs that the daye of the Lorde should be at hande Let noman deceiue you in any wise For vnlesse the defection come first and that wicked man be reueled that Childe of perdition that setteth him selfe vp against God and is exalted aboue all that is called God or that is worshipped so that be sâ—â—â—eth in the temple of God shewing him selfe as God Remembre you not that when I was yet with you I tolde you of these matters And nowe what doth staye it you knowe that it may be reueled in dewe time For the mystery of iniquite worketh euen nowe only that he which holdeth nowe maye holde vntill it be out of the waye And then that wicked man shall be reueled whom our Lorde Iesus shal kil with the Spirit of his mâ—uthe and destroye him in the brightnes of his coming Him I saie whose coming is in all power in Signes and false miracles by the working of the diuel Thus farre the Apostle All this to be spoken of Antichrist most men do agree S. Ambrose is expressely of that minde And so woulde you also and your felowes M. Iewell haue it to be meante Herein therefore we vary not But who is nowe this Antichrist that shall come that shall worke such false miracles that shall proclaime him selfe God and that shall at length be destroyed at the glorious coming of our Sauiour It is the Pope saye you It is he that beareth him selfe for the Vniuersall Vicaire of Christ. Answer then M. Iewell to these fewe reasons which I bringe to the Contrary First this Antichrist is but one Person he hath no Succession on CoÌ„tinuance Therefore the Apostle speaketh of One wicked man and of One Childe of perdition The Pope in this Vniuersall Supremacy hath had a Continuance and Succession of many hundred yeres euen from the time of S. Gregory at the lest who practised such Authorite of Vniuersal vicaire through out all Christendom as hath bene before particulary declared Therefore the Pope can not be the Antichrist that S. Paule speaketh of Againe before this Antichrist come there must as S. Paule saieth a defection come first This defection S. Ambrose expoundeth to be of the Romaine Empire That is when the Romaine Empire is vtterly lost and gone then or shortly after at the lest not before the Antichrist shall be reueled The Romaine Empire standeth yet and without an Emperour descending from the first Romain Emperour the Churche hath not yet bene at any time Therefore this Antichrist is not yet come And so it can not be the Pope that came so many a daye a goe Thirdly that wicked man must be reueled saieth the Apostle Shewe then M. Iewell when that was That is When this Anchrist the Pope beganne to plaie the Antichrist What Pope it was When he liued and howe he was reueled This can not be shewen therefore the Pope can not be he Fourthly he shal shewe him selfe as God and shall be exalted aboue al that is called God or worshipped for God Such honour was neuer practised by any Pope geueÌ„ to any Pope or so much as attempted or coueted of any Pope Therefore he can not be that Antichrist that the Apostle speaketh of Fiftely this Antichrist shal worke signes and miracles by the diuell The first Pope that practised this vniuersall vicaireship whom so euer you name M. Iewel whither it be Zosimus S. Gregory Leo or Bonifacius the 8. you can shewe no such false miracles wrought Therefore the Pope is nott this Antichrist Sixtely this Antichrist shall be destroyed at Christes coming The first Antichrist of the Popes if any such were haue not bene so destroyed Therefore no Pope hath bene that Antichrist Or thus Therefore that Antichrist is not yet come whom Christ shall so destroye Last of all this Antichrist if the Pope be he hath Gouerned and Ruled the vniuersall Churche of Christ these thousand yeres and vpwarde The whole Church hath folowed his Doctrine hath obserued his Decrees hath obeyed his Authorite But that the vniuersall Church of Christ shoulde be guided by an Antichrist in such a CoÌ„tinuance of time yea at any time at al it is expresse contrary to Gods promises in the Prophets in the Psalmes and in the ghospell as I haue otherwhere at large proued Therefore it is by no meanes possible that the Pope shoulde be Antichrist Yea it is a most hainous and horrible blasphemy so to thinke teache or write So well and truly so godly and clerckly hath M. Iewell applied this place of holy Scripture Nowe to an other Iewell M. Hardinge saieth The See of Rome can neuer faile in Faithe For Christ saied vnto Peter I haue praied
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
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