the Latine and learned tongue lib. 1. cap. 29. lib. 4. cap. 18. which the Protestants haue altered There is no such thing to be proued in the first place nor any thing sounding the way but only this that Gregorie sent into England to Augustine many bookes of which it is a Popish consequence to gather that they were bookes of Latine seruice In the latter it is declared that Iohn y e Chaunter of Rome brought from thence the order of singing and reading and put many things in writing which pertained to the celebration of high feastes and holidayes for the whole compasse of the yeare But this being almost an hundreth yeres after the cōming of Augustine it appeareth the Church of England had no such Latine seruice before For Gregorie willed Augustine to gather out of euery Church what ceremonies he thought expedient for the English Church and bound him not to the orders or seruice of the Church of Rome And it may be gathered that long after there was no certain forme of administration of the sacramentes put in writing generally receiued but that the priestes which then were learned ordered the same according to their discretion for their chiefe labour was in preaching and instructing For Beda reporteth vpon the credite of one which liued in his time and was Abbot of Wye Herebald by name that he being in great extremitie and daunger of death by falling from an horse S. Iohn of Beuerlaye the Bishop that was his master asked him whether he knewe without all scruple or doubt that he was baptized or no to whome hee aunswered that he certainely knewe that he was baptized and tolde the priestes name that baptized him To whome the Bishop replied saying If you were baptized of him doubtlesse you were not well baptized for I knowe him well and am right well assured that when he was made priest he could not for his dulheaded wit learn neither to instruct nor to baptize And for that cause I haue streightly charged him not to presume to that ministerie which he could not do accordingly By this it may be gathered that the forme of baptisme was not set downe in writing which euery dulheaded dogbolt priest can reade but that it was referred to the learning of the minister which did instruct them that were of age and came to receiue baptisme But this ignorant priest whome S. Iohn of Beuerlay depriued of his ministerie could neither cathechise nor baptize for which cause the yong man being cathechised againe and after he recouered of his fall was baptized a newe as one that was not rightly baptized before Moreouer lib. 4. cap. 24. Beda sheweth of one Cednom in the Abbay of Hilda to whome was giuen miraculously the gift of Singing and making Hymnes for religion in his mother tongue of the creation of the world and all histories of the olde Testament of the incarnation passion resurrection and ascention of Christ c. which by all likelihoode were vsed in the Churches And when Latine seruice was first vsed it is not incredible but that the people did meetely well vnderstand it for the Latine tongue was in those days vnderstood in most places of the Westerne Church And Beda noteth some especially which vnderstoode no language but the Saxon. The interpreters which Augustine brought out of Fraunce do confirme this coniecture For the rude Latine tongue spoken in France was better vnderstood of the vulgar people then that was spoken at Rome and in Italie for which cause there was a Canon made in the third Councel at Toures that the Homilies should be turned in rusticam Romanam linguam into the rude Latin tongue that they might more easily be vnderstoode of all men Againe the Britaines and Pictes which conuerted the greatest part of the Saxons howe could they haue been vnderstood preaching in Welsh but that the vulgare Latine tongue was a common language to them both Finally the manifolde vses of diuers Churches as Sarum Yorke c. declare that the Latine seruice was but lately in comparison set downe when knowledge decayed both in the Priestes and the people 27 Protestants haue plucked downe altars which they had of olde time They had altars but standing in the middest of the Church as y ◠tables stood in the Primitiue Church 28 Altar clothes and vestments vsed of them Protestants admit not A sorie ceremonie in which no part of Christianitie consisteth The like I say of the 29. holy vessels 30. holy water and 31. Ecclesiasticall censure about which there was no small adoe 32 Their primitiue Church was gouerned by Synodes of the Clergie only in determining controuersies of religion which Protestants haue called from thence vnto the Lay court onely The latter part is a slaunder vpon the Protestantes the former part a lye vpon the auncient Saxons for at the Synode holden at Strenshalch not only the kings Oswine Alfride were present but also king Oswine did order the Synode and in the end concluded the matter in controuersie lib. 3. cap. 25. 33 The spirituall rulers of the primitiue Church were Bishops and pastours duely consecrated protestants haue no consecration no true Bishops at all This is an other lewd slander against y e Protestants for they haue true Bishops though not cōsecrated after the Popish manner Laurence the second Archbishop of Canterburie acknowledgeth the Ministers of y e Scots and Britaines for Bishops although they were not subiect to the Church and See of Rome lib. 2. cap. 4. Aidanus Finanus Colmanus are iudged of Beda for true Bishops although they were deuided from the Church of Rome and so are such Bishops as were ordeined by them for they conuerted the greatest part of the Saxons vnto Christian faith As Northumbrians Mertians and East Saxons 34 Protestants haue brought the supreme gouernement of the Church to the Lay authoritie in the primitiue faith of our countrie the Lay was subiect to the Bishop in spirituall causes And so are they nowe in suche causes as they were subiecte then But that the supreame authoritie was in the ciuill Magistrate at that time it may appeare by these reasons First Pope Gregorie him self calleth the Emperour Mauritius his souereigne Lord lib. 1. cap. 23. 28. 29. 30. and after him Pope Honorius called Heraclius his souereigne Lord lib. 2. 18. King Sonwalch Preferred Agilbert and Wini to be Bishops afterward he deposed Wini which for mony bought for Wulfher king of Mercia the See of London lib. 3. cap. 7. Earcombert king of Kent of his princely authoritie purged his realme of idolatrie and commaunded that the fast of 40. dayes should be kept lib. 3. cap. 8. King Oswine ordered the Synod at Strenshalch li. 3. cap. 25. Oswine and Ecgbert kings deliberate touching the peacable gouernement of the Church and by the choice and consent of the Cleargie did nominate Wighard Archbishop of Canturburie lib. 3. cap. 29. King Ecgfride deposed Bishop Wilfride li. 4. ca. 12. Ost for
is a worthie witnesse of such a worshipfull ceremonie In the end of this chapter he inueigheth against a newe tricke which he saith y â— preachers haue to make their audience cry Amen CoÌ„paring it with the applause and clapping of handes vsed in the olde time but misliked of godly fathers Chrysostome and Hierome So that for the preacher to pray to God anâ— to giue God thankes whereto the people aunswereth â—â—en it is counted of Stapleton a newe tricke and yet it is an auncient as S. Paul 1. Cor. 14. vers 16. But to make such a loude lye that Sathan him selfe the father of lyes I suppose for his credites sake would be ashamed to make in his owne person Videlicet that To teares to lamenting or to bewayling of their sinnes no Protestant yet moueth his audience It is an olde trickes of a cankared stomaked Papist CAP. VIII Differences betweene the former faith of Catholikes and the late newes of Protestants concerning the gouernement and rulers of the Church The 30. difference is Synodes of the Cleargie which is a lewd and impudent slaunder for we allowe them and vse them as all the world knoweth but saith he no conclusion is made in them but such as pleaseth the Parleament This is a false lye for although no constitution made in the conuocation hath the force of a lawe except it be confirmed by Parleament yet many constitutions and Canons haue bene made that were neuer confirmed by Parleament The 31. difference is imposition of handes which is a meere slaunder for that cerimonie is vsed of vs in ordeining of Ministers likewise where he saith that wheÌ„ all the Popish Bishops were deposed there was none to lay handes on the Bishops that should be newely consecrated it is vtterly false For there was one of the Popish Bishops that continued in his place there were also diuers that were consecrated Bishops in King Edwardes time and although there had bene but one in that time of reformation it had been sufficient by his owne Gregories resolution Bed lib. 1. cap. 27. An other example is Lib. 3. cap. 28. of Ceadda Archbishop of Yorke consecrated by Wini Bishop of the West Saxons assisted by two Bryton Bishops that were not subiect to the see of Rome Bicause at that time there was neuer a Bishop of the Romish faction in England but this Wini who was also a Simoniake and bought the Bishoprike of London for money I speake not this as though in planting of the Church where it hath bene long time exiled an extraordinarie forme of ordaining were not sufficient but to shewe that the Papistes doe picke quarels contrarie to their owne pretended recordes of antiquitie and Catholike religion Where he inueigheth against the vnsufficiencie of a number of our Ministers which are come out of the shop into the Cleargie without giftes sufficient for that calling as I can not excuse them nor their ordeiners so I dare be bolde to affirme they are no worse either in knowledge or conuersation then the huge rable of hedge Priestes of Poperie The 32. difference that such Bishops as were created by the Archbishops of Canterburie and Yorke were created by the appointment of the Pope This is a shamelesse lye for which he can bring no colour either out of the first sixe hundreth yeares or out of Bedes historie Where he saith If it can be shewed by any historie that at any time by the meere temporall authoritie euer any Catholike Bishops were created he dâ—re yelde and graunt that ours are lawfull Bishops For aunswere that Catholike Bishops of olde by as meere temporall authoritie were created as any are created among vs I referre him to Bede lib. 3. cap. 7. 29. lib. 4. cap. 23. of Agilbert and Wini by authoritie of Sonwalch Wighard nominated by authoritie of Oswine and Egbert Ostfor consecrated at the commaundement of king Edilred beside Wini made Bishop of London for money by Wulfher king of Mercia which authoritie he could not haue abused except it had bene in him lawfully to vse The 33. difference is that Princes had not the supreme gouernement in ecclesiastical causes For proofe whereof he alledgeth Gregorie Nazianzen and Saint Ambrose both which speake not of chiefe authoritie but of knowledge of spirituall matters which is not to be sought ordinarily in Princes but in the Cleargie Secondly he citeth Caluine and Illyricus which do write against such ciuill Magistrates as thinke by their supremacie they haue absolute authoritie to decree what they wil in y e Church wheras we in England neuer attribute so much to the Princes authoritie but that we alwayes acknowledge it to be subiect to God and his word The Papistes right well vnderstand this distinction but it pleaseth them to vse this ambiguitie of supreme authoritie to abuse the ignorance of the simple The 34. difference is that the Bishops and godly men in matters of doubt counselled with the Pope of Rome so did the Pope of Rome with them while there was any modestie in him so did Pope Sergius aske counsel of poore Beda Math. West Nay but Saint Hierome so well learned consulted with Pope Damasus which entred his See with the slaughter of sixtie persons I might aunswere that Damasus also asked counsell of Saint Hierome So that in him which is consulted there is rather opinion of knowledge then of authoritie But Hierome confesseth that he will not separate him selfe from the Church of Rome c. Ep. ad Dam. 2. So long as the Church of Rome was the Church of Christ there was great cause he should ioyne with it But nowe is it ceased to be the spouse of Christ and is become an adulteresse as the prophete saith of Ierusalem yea it is become Babylon the mother of all abhominations and therefore that heauenly voice commaundeth all Christians to depart out of her But concerning the Popes authoritie I haue aunswered at large to D. Sanders rocke of the Popish Church The 35. difference but I knowe not howe it differeth is the Popes authoritie abolished by whom Christianitie was first in this land receiued It is wel known that there was Christianitie before Gregorie sent Augustine not of Popelike authoritie but of godly zeale as it seemeth to winne the English nation to Christe After followeth a large complaint for abolishing the Popes authoritie a Canon inuectiue against discentions among vs and slight fortification of the Popes authoritie for vnities sake out of Hierome Cont. Iouinian Cyprian de simpl prael aunswered at large in the discouerie of D. Sanders Rocke The 36. difference Augustine came first in presence of the king with a crosse of siluer and an image of Christ painted in a table The Protestants beganne with taking away the crosse and altering the Letanie But this part is left vnfortified except it be with a marginall note that Chrysostome vsed in Letanies crosses of siluer and burning tapers In deede I reade Chrysostome had certaine candlestickes or cressets
See heere the fface of Romes renowned ffoe Graue larned Fulk whose worth his works best show T. STAPLETON and Martiall two Popish Heretikes confuted and of their particular heresies detected By. D. Fulke Master of Pembrooke hall in Cambridge Done and directed to all those that loue the truth and hate superstitious vanities Seene and allowed AT LONDON Printed by Henrie Middleton for George Bishop ANNO. 1580. A CATALOGVE OF ALL SVCH Popish Bookes either answered or to be aunswered which haue bene written in the Englishe tongue from beyond the Seas or secretly dispersed here in England haue come to our handes since the beginning of the Queenes Maiesties reigne 1 HArding against the Apology of the Englishe Church answered by M. Iewel Bishop of Sarum 2 Harding against M. Iewels challenge aunswered by M. Iewel 3 Hardings reioynder to M. Iewel answered by M. Edward Deering 4 Coles quarels against M. Iewell answered by M. Iewell 5 Rastels returne of vntruthes answered by M. Iewel 6 Rastell against M. Iewels challenge answered by William Fulke 7 Dorman against M. Iewel answered by M. Nowel 8 Dormans disproofe of M. Nowels reproofe answered by M. Nowel 9 The man of Chester aunswered by M. Pilkington Bishop of Duresme 10 Sanders on the Sacrament in part aunswered by M. Nowell 11 Fecknams Scruples answered by M. Horne B. of Winchester 12 Fecknams Apologie answered by W. Fulke 13 Fecknams obiections against M. Goughes sermon answered by M. Gough and M. Lawrence Tomson 14 Stapletons counterblast answered by M. Bridges 15 Marshall his defence of the crosse answered by M. Caulfehill 16 Fowlers Psalter aunswered by M. Sampson 17 An infamous libell or letter incerto authore against the teachers of Gods diuine prouidence and predestination answered by Maister Robert Crowley 18 Allens defence of Purgatory answered by W. Fulke 19 Heskins parleâ—â—ent repealed by W. Fulke 20 Ristons challâ—ng answered by W Fulke Oliuer Carter 21 Hosius of Gods expresse worde translated into English answered by W. Fulke 22 Sanders rocke of the Church vndermined by W. Fulke 23 Sanders defence of images answered by W. Fulke 24 Shaclockes Pearle answered by M. Hartwell 25 The hatchet of heresies answered by M. Bartlet 26 Maister Euans answered by himselfe 27 A defence of the priuate Masse answered by coniecture by M. Cooper Bishop of Lincolne 28 Certeine assertions tending to mainteine the Church of Rome to be the true and catholike church confuted by Iohn Knewstub 29. Sander vpon the Lordes supper fully answered by D. Fulke 30 Bristowes motiues demaâ—des answered by D. Fulk 31 Stapletons Differences Fortresse of the faith answered by D. Fulke 32 Allens defence of Priestes authoritie to remit sinnes of the Popish Churches meaning concerning Indulgences answered by D. Fulke 33 Martials Reply to M. Calfehill answered by D. Fulke 34 Frariâ—s rayling declamation answered by D. Fulke These Popish treatises ensuing are in answering If the Papistes know any not here reckoned let them be brought to light they shall be examined 1 Stapletons returne of vntrruthes 2 Rastels replye 3 Vaux his Catchisme 4 Canifius his Catechisme translated AN OVERTHROW BY W. Fulke Doctor of Diuinitie and Master of Pembroke hall in Cambridge to the feeble Fortresse of Popish faith receiued from ROME and lately aduaunced by THOMAS STAPLETON Student in Diuinitie THOMAS STAPLETON student in Diuinitie translated the 5. Bookes of Bedes historie of y â— English Church into the English toung before which historie it pleased him to set a table of 45. differences betweene the Primitiue faith of England continued almost a thousand yeares and the late pretended faith of the Protestants all which we will consider in order First are fiue Apostolicall markes found in their preachers and wanting as he saith in ours 1 Augustine whome he calleth their Apostle shewed the token of his Apostleship in all patience signes and wonders Bed 2. lib. 1. c. 30. 31. l. 2. c. 2. Miracles in confirmation of their doctrine Protestantes haue yet wrought none I aunswere Peter Paul Matthewe Iames Iohn c. are Apostles to vs sent not from Gregorie of Rome but by Christ him selfe out of Iewrie y â— signe of whose Apostleship being shewed in all patience signes and wonders and our doctrine being the same which we haue receiued of their writings needeth no other confirmation of miracles to be wrought by vs. If Augustine sent from Gregorie a man haue planted any humane traditions and confirmed them by liâ—ing signes and miracles as a forerunner of Antichrist which was euen immediatly after his time to be openly shewed or if by subtill practice miracles haue bene feigned to haue bene done by him and reported by a credulous man Bede it hurteth not our cause seeing other writers report him to haue bene both a proud and a cruell man And yet we receiue all that doctrine which he taught agreeable to the doctrine of the Apostles of Christ what so euer he taught beside we are not to receiue it of an Angell from heauen much lesse of Augustine from Rome 2 Their Apostles tendered vnitie labouring to reduce the Britaines to the vnitie of Christes Church Nothing is more notorious in Protestantes then their infamous dissention Augustine in deede laboured to bring the Britons in subiection to himselfe and to the Church of Rome which argueth no desire to Christian vnitie but fauoureth of Antichristian ambition and tyrannie as his cruell threatening executed vpon them did shewe sufficiently The dissention of the Protestants is not in articles of faith nor such but that they are all brethren that vnfeignedly professe the doctrine of saluation although they dissent in the matter of the sacrament in orders rytes and ceremonies 3 Their Apostles were sent by an ordinarie vocation Protestantes haue preached without vocation or sending at all such as the Church of Christ requireth They were sent by Pope Gregorie who had none ordinarie authoritie to send Apostles or preachers into foreigne countries Wherfore if they had any sending it was extraordinarie of charitie and not of office The Protestants that first preached in these last dayes had likewise extraordinaire calling But if the calling of the Papistes may be counted a lawfull calling they were called of the Popish Church to be preachers and teachers before they knewe or preached the trueth of the Gospell 4 Their preaching was of God by Gamaliels reason bicause their doctrine continued 900. yeares whereas the Protestantes faith is already chaunged from Lutherane to Sacramentarie in lesse then 20. yeares This reason of Gamaliel would proue Mahometes enterprise to be of God bicause it hath likewise continued 900. yeares yet it is false that the Popish faith hath had so long continuance For the Papistes are departed as from many other points of doctrine so euen from that of the Lords supper which Augustine planted among the Saxons vnto carnall presence and transubstantiation the contrarie of which were taught by Augustine as appeareth by the publique Saxon
Donatistes we affirme that the Catholike church of Christ is and hath beene euen in the most darke times of Antichristes kingdome dispersed throughout the whole world nothing doubting but God which preserued 7000. in one corner of Israel not much greater then some shyere of England hath preserued seuen thousand thousande in all partes of the wyde world which neuer bowed their knees to the Romish Baal nor kissed him with their mouth CAP. IIII. Proofes and testimonies one of the Prophet Esay that the Church of the Messias continueth for euer vnto the worlds end assisted alwayes by God himselfe The testimonies of the perpetuitie of the Church out of the Prophet Esay with the exposition of Hieronyme vpon them maketh nothing against vs which willingly acknowledge the same But denye that they perteine to the Popish Church which had her beginning long after Christe and his Apostles and her full tyranny confirmed more than 1000. yeares after Christe The same Hierome disputeth against the custome of the particular Church of Rome and appealeth to the Church of all the worlde Si auctoritas quaeritur orbis maior est vrbe c. If authoritie be sought the world is greater then a citie And againe Quid mihi profers vnius vrbis consuetudinem What bringest thou forth to mee the costome of one citie Euagr. We stand for the Catholike Church of Christ dispersed ouer all the world against the particular schismaticall hereticall and Antichristian church of Rome which though shee haue inuaded by tyranny ouer a great part of Europe yet neuer did shee preuaile ouer the whole Church throughout the world not yet ouer all Europe CAP. V. The doctrine of Caluine touching the Church is examined to the touchstone of the holy Scriptures alledged Wherein also is treated and disputed by what markes the Church may be known First he confesseth that Caluine hath learnedly largely and truely treated of the vnitie authoritie and obedience of the Church He affirmeth also that he acknowledgeth a visible Church in the worlde whose communion we ought to keepe and of her to receiue the spirituall foode of doctrine and sacraments which ought not to be forsaken for the euil life of the members thereof All this he commendeth and alloweth But herein he sheweth his malicious cauilling stomak that he supposeth Caluine to affirme that the vniuersall Church of Christ is visible where he speaketh but of particular congregations members of the whole which are visible not to the world always but to the members of the same The markes of the Church which Caluine sayeth to be true preaching of the worde of God and due administration of the sacraments although he confesseth them to be in the Church yet he denyeth them to be the markes of the Church For the marke must be better knowne then the thing whereof it is a marke but the Church is more euident then those markes ergo they be no true markes The minor he proueth by that which Caluine teacheth that wee must learne of the Church the true meaning of the Scripture But hereof it followeth not that y e Church is better known then these markes For there is a farther tryal which ought to be better known by which both are to be knowne namely the worde of God whereunto wee must haue recourse to trye whether those things that are preached are euen so in deede as the Thessalonians did by the preaching of Paul Barnabas Act. 17. ver 11. The vnmouable trueth is to be sought in the Scriptures what preaching or Church agreeth with that trueth is to be receiued none other And whereas he sayeth that Heretikes challenge these markes as well as Catholiks I grant they do so but no more do they challenge these markes then they challenge the Church to be on their side for there was neuer heresie but they bragged as much of the Church as of the trueth Therefore the Church is not more cleare then these markes but these marks tryed by y e worde of God are more cleare then the Church which is therefore the Church because it maintaineth true doctrin The doctrine is not true because the Church maintaineth it The cause is better known then the effect for knowledge is to vnderstand by causes But M. Stapl. hath two better markes then Caluine describeth To wit the vniuersalitie and communion of all nations The continuance and euer-remaining thereof among Christians These markes by no Logyke can be causes of the Church but adiuncts vnto it and therefore the worst arguments that can be to knowe it by euen such as the foolish mans argument was that knew his horse by the brydle But admitt these to be proper adiuncts of the Church yet shall not the popish Church be able to prooue those to be her markes For Popery neither doth neither euer did possesse all the worlde except a peece of Europe be all the world The Church of Christ is Catholike although there were but three of foure persons in all the worlde that mainteined true doctrine as there was not many when Christ his Apostles and a fewe other were the onely Church in all the world and the Catholike Church before they were dispersed into many nations For y e Church is called Catholike or vniuersall not because all men or most men do pertaine vno it but because all that be members of Christ howe many or howe fewe so euer they be and wheresoeuer they be are members of that Church But M. Stapl. sayth The vniuersalitie of the Church is a matter euident to the eye therefore the Catholike Church is alwayes visible To this I answer that if the Catholike Church or the vniuersalitie thereof were alwayes visible or at any time visible or the vniuersalitie thereof euident to the eye it should be no article of faith for faith is of such things as are not seen with the eye but beleued with the heart Heb. 11. ver 1. We agree with Augustine against the Donatists that no heresie was in all countreys in all ages For Papistrie which is the greatest heresie apostasye was neuer in all countryes all ages But if an heresie were in all countries and ages yet proueth it not it self to be a Catholike trueth Idolatrie hath beene in all countries and ages yet is it not thereby prooued to be a Catholike trueth The Church of Christe whereof we are members hath bene in al partes of the world and in all ages though not alwayes not euer receiued of the greatest part of men And if this be a most cleare and euident marke as he saith that no heretike can pretende to be ioyned in communion with all Christian countries The Popish Church hath not this marke which is not ioyned in communion with the Greekes Armenians Chaldeans Aethiopians and so many nations as at this day and since the Apostles times haue bene Christened Countries But nowe wee come to the seconde marke of the Church The continuance thereof
the Greeke and Easterne Churches from him which they count to be a schisme and heresie The third reason No heresie can continue and ouergrowe the true Church Papistrie hath continued Ergo Papistrie is no heresie The minor of this syllogisme is false for Papistrie hath not continued from the time of Christe but hath had her beginning long since and was not growne to a ripenesse of all her heresies in more then a thousand yeares after Christ as I haue shewed in the table of differences Therefore what so euer he saith to proue the maior is to no purpose when the minor is manifestly false CAP. XX. The third reason of the former chapter is fortified out of the aunicient and learned Fathers Nowe he taketh in hand a goodly piece of fortification and like a worthie surueior of the Popes buildings he bestoweth great cost out of Hilarius Chrysostome and Clemens Alexandrinus for defence of such a point as none of his aduersaries would euer offer to assaile Nameley the continuance of the Church and true religion which can not be ouercome not kept downe by any tyrannie or heresie but the more it is persecuted and oppressed the more it will flourish and increase And for this cause the true Church and faith of Christ although it haue bene long troden downe and afflicted by the tyrannie of Antichrist euen to such time as God had appointed that Antichrist shuld rage in the world for the sinnes thereof and especially for the contempt of the trueth 2. Thess. 2. yet hath it in the end preuailed encreased and flourished and by no craft or crueltie of Antichrist could any longer be suppressed or kept vnder Let not Papistes therefore bragge that they haue preuailed so long but let them nowe behold their ouerthrow by the increase of Gods Church and looke for their finall destruction at the glorious appearing of our Sauiour Christ. We doubt not therefore but determine with Augustine De vtilitate credendi to rest in y e bosome of that Church which from the seate of the Apostle by consent of mankind hath continued by succession of Bishops and hath obtained the height of authoritie all heretikes barking about it which partly by the iudgement of the people partly by the grauitie of Councels partly by the maiestie of miracles haue bene condemned But we vtterly denie the Popish Church to be this Church which hath had no continuance of succession from the Apostles seate in faith and doctrine though it claime neuer so much the succession of persons and places with the Donatistes Symon Magus Martion Eunomius and other heretikes we haue nothing to doe If trueth in Aerius and Vigilantius was condemned for errour not by the scriptures but by the tradition of men such condemnation can be no preiudice to them or their opinion when being called againe into iudgement they are found by sentence of Gods word the iudgement of the more ancient Fathers to haue ben wrongfully condemned To conclude Papistrie hath not preuailed against the church of God which hauing sought by all meanes so long time to roote her out of the earth yet was neuer able to bring to passe her wicked deuice but that the Church of Christ and the true religion thereof hath at last in the sight of al men gotten the vpper hand in despight of the Pope and Papistrie and all Papistes THE SECOND part of the Fortresse CAP. I. CErtaine demaundes to Protestantes putting the case that Papistes these many hundreth yeres haue liued in a wrong faith all which the case so put they ought of necessitie to satisfie WHat so euer the Protestantes can say for them selues as their credite is not great with him except they can proue one of his two demaūds he thinketh no godly or wise man will regard any thing they can say The first demaund is where or vnder what Pope or Emperour Papistrie beganne I aunswere Papistrie being antichristianitie the mysterie of that iniquitie began euen in the time of the Apostles 2. Thess. 2. Claudius being Emperour of Rome and so contiuned increasing in Apostasie vntill the time of Sigismund the Emperour who procured the Councel of Constance in which the lay people were robbed of the cup of the Lordes bloud Stapleton must beare with me if I can not name the Pope bicause at that time there were no lesse then three Popes at once and no man then liuing but as he was affectionate to one of those three could determine which of them was Pope This Stapleton though he haue a brasen face will not denie He requireth vs further to shewe the complaint of other Churches against Papistrie First for the beginning of the mysterie of iniquitie S. Paul complaineth 2. Thess. 2. And for the proceeding of that which was y e chiefe point therof namely the tyrannie of y e Bishop of Rome alwayes as it shewed it selfe some there were which complained of it Victor is the first Bishop of Rome which discouered the hid mysterie of iniquitie in vsurping against his fellowe Bishops in the time of the Emperour Seuerus against whome complained sharply reproued him Irenaeus Bishop of Lyons Polycrates and many other Euseb. lib. 5. cap. 25. Afterward in the dayes of Theodosius Honorius and Arcadius the Emperours when the Bishops of Rome Innocentius Bonifacius Zosimus Anastasius and Celestinus vsurped more openly in so much that they forged among them a decree of the Councel of Nice whereby they claimed their authoritie they were complained of by the Bishops and Church of Africa in open Councel the forgerie detected and decrees made that none in Africa should appeale to any Bishop ouer the Sea And that the Bishop of the first See should not be called prince of Priestes nor by any such name of pride but onely Bishop of the first See Conc Mileuit c. 22. Conc. Carth. 6. cap. 4. Conc. African c. 92. Ep. Concil ad Bonifac. Caelestinum Afterward in the dayes of the Emperour Mauritius when Iohn of Constantinople vsurped the title of vniuersall Bishop as the forerunner of Antichrist Gregorie him selfe Bishop of Rome complained of him and pronounced that he was the forerunner of Antichrist Wherefore Stapleton lyeth shamefully when he saith we make him the first Antichrist for as I haue testified before although there was in him a superstitious affection vnto ceremonies and that he was infected with certaine olde errours that had preuailed before his time yet bicause he helde the foundation of saluation by Christ onely and detested the vsurpation of that Antichristian title we account him for a member of the true Church of Christ. But after him when in the dayes of Phocas Bonifacius by pride and symonie had vsurped the same Antichristian authoritie and procured that the Church of Rome should be counted head of all Churches he was complayned of by the Church of Rauenna in Italie which would not acknowledge that Antichristian title neyther would submitte her selfe vnto the whore of
of their Emperour in the consecration of their dead Emperours images whom they worshipped as Gods For which causes Iustinus thought it vnreasonable that they should contemne Christ for his crosses sake But of vsing the signe of the crosse in all sacramentes there is no mention in Iustinus That in Chrysostomes time other more ancient fathers y e signe of y e crosse was vsed at the celebration of the sacramentes M. Calfhil granteth as a ceremonie you confesse It is but a ceremonie and that our sacramentes lacking the signe of the crosse and that vsual ceremonie be perfect notwithstanding And yet you exclaime against vs for omitting a needelesse ceremonie where we see it hath bene turned from that indifferent vsage of the forefathers into an idolatrous custome opinioÌ„ of necessitie The credite of Dionysiê° for so ancient a scholler of S. Paul as you would make him it too much cracked by Erasmus to be cured by Martial Where M. Calfhil truly faith you can not deny but he hath as good authoritie for honie mike wine to be restored in baptisme and the communion to be giuen to children as you haue for the crosse you aunswere these were altered by the Church of Rome which hath authoritie so to do y e crosse stil remaineth but marke what you say were these traditions of the Apostles if you say no y e like wil I say of the crosse for y e same authoritie coÌ„mendeth theÌ„ al a like for traditions of the Apostles Wel if they were traditions of y e Apostles by the holy Ghost which you hold to be of equal authoritie w t y t scriptures y e Church of Rome hath abolished the one why may she not abolish the other so y t your answer conteineth manifest blasphemie To fortifie your traditions you alledge y t Iesus did many thinges which are not written c. but you leaue of y t which foloweth but these are written y t you might be leeue in beleeuing haue eternal life Io. 20. yet S. Iohn speketh of miracles not of ceremonies to be vsed in baptisme wherunto you apply it But Iesus himself saith he hath many things to say that y e apostles could not then beare c. Ioan. 16. And you would know in what worke of the Apostles those thinges are written yea you would haue the Chapter noted Pleaseth it you to looke your selfe in the Actes of the Apostles and in their Epistles c. And you shall finde that the scriptures will instruct the man of God vnto all good works make him wise vnto saluation if these wil not serue your turn seeke where you wil find y e deuil eternal damnatioÌ„ But I pray you could not y e apostles beare y t hearing of the signe of the crosse of salt oyle spittle in baptisme were these such harde lessons to learn or heauy to beare if you think they were I enuy not vnto you so wise a thought But you will teach vs how we shal know y t these are traditions of y e apostles to this inquire you answer euen as we know y e gospels epistles to be y e Canonical scriptures by authoritie of y e church which you think sufficient for y t purpose But so do not we for although we receiue the testimony of y e Church yet we haue greater authoritie out of y e scriptures of y e old TestameÌ„t y t spirit by which they were writeÌ„ being alwais y e same by which we are perswaded y t y e gospels epistles are the holy scriptures Againe y e vniuersal Church of all times places giueth witnes to those writings so doeth it not to these traditions Therefore we are neuer the neare to knowe Apostolical traditions by authoritie of the Popish church whiche ascribeth thinges manifestly contrary to the worde of God and writinges of the Apostles to Apostolike traditions as Images halfe communion priuate Masse c. After this brabbling of traditions followeth a long brawle about numbers which the Papistes do superstitiously obserue and of the authoritie of the seuentie interpreters whose translation if it were extant no doubt but it were worthie of great reuerence but seeing these questions are fruitelesse and impertinent vnto the article I wil clearely omit them Martial returning to proue that the signe of the crosse was vsed in consecrating the body and bloud of Christ findeth himselfe greatly greeued that M. Calfhil calleth the Masse the sacrifice of the deuil wherein be so many good things as the Collets Gospel epistle Gloria in Excelsis c. by which reasoÌ„ I might proue a diuelish coniuration in which be so many names of God and good words to be an holy peece of worke Therfore it is not many good parts abused to make a wicked thing good that can iustifie the Masse which is an hurrible blasphemie against the death and onely sacrifice of Christ. But M. Calfhil doth not satisfie him where he citing out of Albertus Magnus That Christ did blesse the sacrament with a certeine signe of his hand as Iacob laide his hands on Iosephs sons and Christ laid his hands vpon the children lifted vp his hands blessed his Apostles c. asketh why we might not say Christ made a signe of y e crosse considering that Chrisostome Augustine and Euthymus testifie that in their time the signe of y e crosse was vsed in consecration this question he saith is not soluted This is sone answered because laying on of hands and lifting vp of handes which be sometime vsed in blessing doth not proue a crossing with the finger of ones hand as the Papistes vse and because the Euangelistes which describe all that he then saide or did for vs to followe make no mention of any such signe of hand made by him in blessing The long discourse that followeth of blessing and giuing of thankes is needelesse for we know and confesse that as they somtimes signifie all one thing so they differ sometimes we confesse that the bread and wine in the Lords supper were blessed that is to say sanctified and consecrated but not with any signe of hand which is the mater in question but with the worde of God and with prayer not onely as bodily meates but as heauenly and spirituall mysteries to feede the soule But it is a sport to see how Martiall when he hath prooued that which was not in question that the bread wine were blessed sanctified by Christ that they must nowe be so consecrated by the Church he runneth away with the signe of the Crosse whereof he hath brought no proofe of the vse by Christ saying There must be consecration by honouring the wordes of Christ and calling vpon his name making the signe of the crosse which maner of coÌ„secration the Church learned of Christ hath continued euer since so that we may boldly say with Albertus He blest it with a certeine signe of his
holde Aelf Serm. Pasc Ep. 3 The Church of English Saxons did giue the communion vnder both kinds vnto the people which the Papistes doe not Aelf Serm. Pasc Beda lib 1. cap. 27. lib. 5. cap. 22. 4 The Priestes of that time said no priuate Masse on working dayes but onely on holy dayes which therefore were called Masse dayes Aelfr Ser. Pasc. Popish priestes euery day 5 The people did then communicate with the priest Beda lib. 2. cap. 5. The Popish priest eateth and drinketh all alone 6 The English Saxon Church did celebrate Easter with the olde Iewes in one faith although they differ from them in the kind of external sacraments whereby they affirmed the substance of the sacraments of both the testaments to be all one which the Papistes denie Aelfr Serm. Pasc. Epist. Bed lib. 5. ca. 22. 7 The sacrament of the Lordes Supper was not then hanged vp to be worshipped nos caried in procession bicause they had not the opinion of carnal presence which the Papistes haue c. 8 The English Saxons Church denied that wicked men receiued the body and bloud of Christ. Aelfr Serm. Pasc. The Papistes holde that not onely wicked men but also brute beasts eate the body of Christ if they eate the externall sacrament thereof 9 The English Saxons allowed the Scriptures to be read of the people in the Saxon tong whereof Canutus made a lawe that all Christian men should diligently search the lawe of God The Papistes denie the search of Gods lawe to all Christian men that are not of the Cleargie or learned in the Latine tong 10 The English Saxons decreed in Synode after Latine seruice preuailed and the knowledge of Latine decaied that the priestes shuld say vnto the people on Sundayes and holy dayes the interpretation of that Gospel in English Aelfr lib. Can. which the Papistes neither do nor will suffer to be done 11 The English Saxons commaunded that al men should be instructed by the Priestes to say the Lordes praier the Creede the ten Commaundements in the English tong Will. Mal. li. 1. de part Aelfr in lib. Can. Canut in leg which the Papistes haue taught to be hereticall 12 The English Saxons decreed in Synode and king Canutus made a lawe that the priestes should instruct the people in the vnderstanding of the Lordes praier the Creede c. vbi supra which the Papistes altogether neglect affirming ignorance to be the mother of deuotion 13 The worshipping of images and the second Councel of Nice that decreed the same was accursed of the Church of God in England and France written against by Alcuinus in the name of the Church of England and Fraunce Math. West Symeon Dunel Rog. Houed c. The Papistes defend both that idolatrous Councel and their wicked decree 14 The Priestes in the primitiue Saxon Church were married for three or foure hundreth yeares witnesse all histories of England which the Papistes doe not allowe 15 The vowe of chastitie was not exacted of them that were made Priests for the space of more then 400. yeares after the ariuall of Augustine into Kent which decree was made by Lanfrancus in a Synode at Winchester Anno 1076. 16 Notwithstanding this decree and many other both Priestes refused to make that vow and kept their wiues by the kings leaue Gerard. Ebor Ep. ad Anselm Histor. Petroburg Papistes permit neither of both 17 Lanfrancus decreed that such priestes as had wiues should not be compelled to put them away the Papistes enforce Priestes to put away their wiues 18 The Popes y t were founders of y e English Saxon church acknowledged the Emperors to be their souereigne Lordes Bed li. 1. cap. 23. lib. 2. cap. 18 19 Pope Honorius toke order y t the Archb. of Canturb might be cōsecrated in England w tout trauelling to Rome Bed l. 2. ca. 18. The latter Popes denied this 20 Pope Gregorie exhorteth king Ethelbert to set forth the faith of Christ to his subiectes to forbid the worship of idols c. Bed lib. 1. cap 32. The Papistes would not haue the ciuill magistrate gouerne in Ecclesiasticall causes 21 And least you should say as M. Sander doth that the king was herein the Bishops Commissarie Earcombert king of Kent of his princely authoritie purged his realme of idolatrie and commaunded the fast of 40. dayes to be kept Bed lib. 3. cap. 8. The Papistes denie that a king may doe such things of his princely authoritie 22 Kings in those times preferred men to Bishoprikes Bed lib. 3 cap. 7. which the Papistes affirme to be vnlawfull 23 Kings in those dayes deposed Bishops as Senwalch did Wini Bed li. 3. cap. 7. Ecgfrid deposed Wilfride lib. 4. ca. 12. which the Papists do not admit 24 King Ecgfride would not receiue Wilfrid being restored by the Pope Bed lib. 4. cap. 13. lib. 5. cap. 10. The Papistes count it blasphemie not to obey the Popes decree 25 The same Wilfride being againe depriued by means of king Aldfride and being the second time absolued by y e Pope could not be restored to his Bishoprike but by a Synode of his owne Cleargie Bed lib. 5. cap. 20. By which it appeareth the Cleargie were not then in perfect slauerie to the Pope 26 Kings in those dayes were present at Synodes and ordered them and concluded in them as Oswine did at Strenshalch lib. 3. cap. 25. 27 Archbishops were commaunded by Kings to consecrate Bishops as Wilfride was to consecrate Ostfor at the commaundement of king Edilred Bed li. 4. cap. 23. Papistes denie Kings to haue souereigne authoritie in ecclesiasticall causes 28 Priuileges of Monasteries sought at Rome had first the consent of the king vnto them Bed lib. 4. cap. 18. Papistes of later times seeke priuileges against the kings will 29 Monkes in y t time were called to serue y e Cōmon wealth as Sighard a Monke was made king of y e East Saxons lib. 4. ca. 11. Papistes call such Apostataes 30 Monasteries were thē Colleges of learned mē to furnish the Church with Ministers and Bishops li. 4 ca. 23. Among Papists they be stals to feed idle bellies y t serue neither the Church nor the Common wealth 31 Studie of the Scriptures and hand labour was the exercise of Monkes in those first and better times Bed lib. 4. cap. 3. Idlenesse and vaine ceremonies is the exercise of Popish Monkes 32 Monasteries were founded that men might in them heare the word of God and pray Bed li. 3. ca. 23. Popish Monasteries in latter times were builded only to pray for mens soules and to say Masses in them c. 33 Vpon Sundayes the people vsed ordinarily to flocke to Churches and Monasteries to heare the word of God Bed lib. 3. cap. 26. In popish Monasteries there neither was nor is any ordinarie resort to heare the word of God nor any ordinarie preaching 34 The Monkes of that time were all learned preachers Bed lib. 3. cap. 26. The Popish
First that what so euer was then taught contrary to that we teache for matter of faith can not be prooued by Scripture Secondly that although some errours which then were taught may be prooued to haue bene helde within the sixe hundreth yeares yet they can not bee prooued to haue bene helde alwayes especially in the oldest times and therefore can make no preiudice against our cause which take not vppon vs to allowe all thinges that were helde in sixe hundreth yeares no more then the Papistes themselues doe Finally I haue shewed as many differences of that time from the Papistes as he is able to shewe of vs from them and yet some of his differences are impudent forgeries CAP. III. Fiue apostolicall markes found in our Apostles and wanting in Protestantes who must be our Apostles if the other were not The Protestantes take not vppon them to be Apostles but professours and teachers of the Apostolike doctrine And therefore they boast of no miracles which is with him the first note of Augustines Apostleship which miracles if they were testified to vs by an Euangelist we might well beleeue them but seeing they are written by a credulous man y t recordeth euery fable that was tolde him we haue small cause to credite them Bedes history is no Gospell Beside that y e bryttish histories vtterly deny those supposed miracles reporting Augustine to be a minister of Sathan rather then of God But admit that he did some of those things as are reported of him it might please GOD in respecte of Christian faith which he planted among the English nation to woorke some miracles by him and yet not to allowe all thinges that he taught Shall not the very workers of iniquitie saye in that daye Lorde wee haue wrought miracles in thy name Matth. 7. vers 22. As for the miracle supposed to bee done by Master Lane of Westchester whiche hee scorneth at I see not but it is as good as the best done by Augustine and yet for mine owne parte I thinke it was no miracle but a naturall worke the mayde perhaps being affected with the mother or some such like disease The lyes he telleth of Luther and Caluine out of that vngodly rascall Staphylus I thinke not worthy to be spoken of although he make him selfe witnesse of the one and the other is a monstrous inuention of Sathan which being reported to be done in a noble citie and before so manye witnesses can finde none that had the brasen face like Staphylus to saye he sawe it Which making and louing of lyes sheweth Papistes to be the right begotten children of the diuell the father of lyes The miracles reported by Master Foxe the shamelesse beast when he cannot denye being testified by witnesses aboue all exception he can make affirmeth to be esteemed of his owne fellowes but as ciuile things and such as may happen by course of reason I saye not this as though I woulde haue our doctrine the rather to be credited one iotte more for anye such miracle but to shewe the shamelesse dogged stomacke of this Popishe slaunderer which when hee had none other aunswere to make as concerning such miracles forgeth that wee our selues denye all such to haue beene miracles which he is not able to prooue although he woulde burst for malice against the trueth The seconde marke and difference is that there was one heart of the beleeuers Augustine his company neuer disagreed The Protestants are at great variance among them selues not for learnings sake as the Concurrents in Italye nor vppon quirkes and subtilties in matters indifferent as the schoolemen that holde positions but vpon the weightiest articles of our beleefe as heretikes are wont to holde opinions I answere among them that haue departed from y e Church of Rome vnto y ◠Church of Christ there hath beene some variance about the Lordes supper but yet in no greater matters then hath beene betweene two godly martyrs of the primitiue Church Cornelius of Rome and Cyprian of Carthage about baptisme although not handled with like modestie on the one part as was then of both yea no greater then as yet remaineth vndecided among the Papistes touching y ◠authoritie of the Pope and the Popish generall Councell although they all like Pilate and Herode the Pharisees Saducees can agree together to put Christ to death and to persecute the trueth Finally if in the first restoring of the truth some matters to some men were not so apparant what marueile when your Augustine and ours also as farre as he was Christes was doubtfull and ignorant euen in very small trifling matters which argued some dissention of opinion in him and his monkes or else those questions might haue beene determined without sending to Rome li. 1. Cap. 27. c. The thirde marke is an ordinarie vocation which Luther lacked I denye that Augustine had an ordinarie vocation to preach in Englande or that the Bishop of Rome hath any ordinary authoritie to sende Apostles into the countries of any Infidels which if he had they should be the Bishop of Romes apostles and not the Apostles of Christ. For they be his apostles which hath authoritie to send them But if Augustine had ordinary vocation by the Bishop of Rome why had not Luther ordinary vocatiō of that church which authorized him to preach If you say he could haue no ordinarye vocation because he was an heretike I aunswere It followeth not for euen heretikes haue had ordinary vocatiō namely so many bishops and priestes of Rome Alexandria and other places as after their calling haue fallen into heresies Wherfore leaue his vocation which against you is good ynough and trye his doctrine If his doctrine be found true and agreeable to the worde of God who hath stirred him vp to discouer openly the heresies of Antichrist let not his doctrine be refused for his extraordinarie calling The slaunders and vnlearned conclusions against Luther I omit as vnworthie any aunswer being either false lyes of Staphylus or inconsequent collections of Stapleton The fourth Apostolicall marke is the continuance of 900. yeares whereas the Protestants doctrine hath continued but 30. yeares or as the blockheaded Papist scorneth at M. Haddon 30. yeeres except 6. with Gamaliels counsell vpon the matter which with this Popish priest is good diuinitie If this Councell or worke be of men it will come to nought c. whose antecedent being true the conclusion is stark naught To this I aunswere I haue shewed by many differences that the religion brought in by Augustine hath not continued without alteration in many pointes these 900. yeares And albeit it had yet it is not therby proued true because diuerse heresies haue continued much longer time which are not thereby iustified as of the circumcisers Nestorians c. yea Mahometisme hath continued 900. yeares begon with fained miracles commended by Sergius a monke which had ordinary vocation to teache continued with great cōsent these 900. yeres which
seruati sumus lest euery popish woman might see that the Canon speaketh not of honour giuen to the image of the crosse whereby we are not saued but to the passion of Christ. But Martiall reiecteth the Councell of Constantinople condemning images as M. Calfhill doth the 2. of Nice allowing them The best way then as Augustine conncelleth y e heretike Maximinus were to giue ouer the hold of Councels on both sides try y e matter by the word of God It is a fond quarrel y t he picketh to M. Calfhill of y e time when y e Eliberine councel was kept if it be auncienter then hee supposeth it is of greater credite for y e latter times were more corrupt And whereas he giâ—deth at y e marriage of ministers because in the 27. Canon of y t Councel the bishop or priest was forbidden to haue any woman to dwell with him but either his sister or his daughter being a virgine professed to God he sheweth both his falshod his folly his falshod for y t he translateth extraneam which is a strange woman no other woman His folly in seeing y e priests daughter he cannot see his wife but the 33. Canon coÌ„mandeth them abstinence as from their wiues begetting of children I answere if y e Canon were not to be vnderstood of a temporal abstinence the generall Councell of Nice decreed against it as appeareth in Socrat. lib. 1. Cap. 11. But touching the Canon against Images Placuit we decree that pictures ought not to be in the Church lest that which is worshipped adored should be painted on the walles First he repeteth his principle of law before set downe for prohibition y â— pictures are only forbidden not other images as though he y â— forbiddeth wounding permitteth murthering beside that they shuld be simple images in which were no picture or painting Secondly he saith that pictures on walles only are forbidden but therin he lyeth for they are generally forbidden in y e church ergo not in walles only Thirdly he saith here is an euident proofe that pictures were then worshipped For this argument followeth necessarily vpoÌ„ these words That was worshipped that was forbidden to be paynted in the walles but pictures were forbidden to be painted vpon walles ergo pictures were worshipped Answere M. Calfhill Who would haue thought y â— an Vsher of Winchester student in Louaine that teacheth vs an old lawyers poynt would also teach vs a new Logike point to coÌ„clude affirmatiuely in y e second figure y t all vpoÌ„ particulers Answere M. Calf quod Martial Nay answere goose to such an argument And reason who will any longer with such an asse about this matter for I will harken to his law seeing his Logike is no better For the better vnderstanding of a statute or a Canon diuerse circumstances are to be considered This was lawe ynough to make him a bachiler Well the circumstances are these The authors of this Canon were Catholike wise bishops the place Granata a citie in Spain which had then many infidels that thought Christians to commit idolatrie by hauing of Images The time when they feared persecution as appeareth by the 59 60. Canon But if we beleeue Garanza your author it was about y e time of y e Nicene councel when no persecution could be feared therfore your cause which you make y e fourth circuÌ„stance is forged y t they feared lest those images should haue ben despitefully abused by y e Pagans when they were fled neither are you able to proue it therfore in y e end you coÌ„clude it was but a synod of 19. Bishops whose decre was vndone by y e second Nicen general councel y e Councel at Frankford c. That y e councel of Frankfort y t coÌ„demned y e councel of Nice he only denyeth y t it did so but answereth not y e authoritie cited by M. Calfhill The booke of Carolus Magnus against images he condeÌ„neth for a forged tale although ancient writers make mention of it the style of the book doth argue y e it was written in that time if not by the Emperour yet by his appointment But seeing he referreth vs to the confutation of the Apologie fol. 328. I wil referre the readers to the defence of the Apologie for the same matter After this he spendeth certaine leaues in defending the credite of Irenee the idolatrous Empresse and in defacing those Emperours that were enimies to images wherein he hath the idolatrous historians fauourable not sparing to report what so euer their malicious enimies could inuent to slaunder them But hereof I haue written somewhat in myne aunswere to D. Sanders booke of images cap. 4. or 3. cap. 15. or 14. Nowe commeth in S. Ambrose extolling the crosse Ser. 56. As a Church cannot stand without a crosse so a ship is weake without a mast For by and by the diuell doth disquiet it and the wind doth squat it but when y e signe of the crosse is set vp by and by both the iniquitie of the diuell is beaten backe and the tempest of wind is appeased Here Martial triumpheth against M. Calfhil that the author speaketh not of a crosse beame in the Church but of the signe of the crosse But he lyeth shamefully for this writer speaketh not of a materiall Church Chappel or Oratorie but of the congregation of Christe in which the crosse and passion of Christ hath y e same force that the mast in a ship which is made after the figure of the crosse and the plough beame in tillage c. His other sentence Serm. 55. is yet more plaine against him Arbor enim quaedam in naui est crux in ecclesia quae inter totius saeculi blaÌ„da perniciosa naufragia incolumis sola seruatur In hac ergo naui quisquis aut arbori crucis se religauerie aut aures suas scripturit diuinis clauserit dulcem procellam luxuriae non timebit For the crosse in the Church is as it were a certaine tree in a ship which among y e flattring pernitious shipwracks of y e whole world alone is preserued in safetie In this ship therefore who so euer shal either bind him selfe to y â— tree of the crosse or stop his eares with the holy Scriptures he shall not feare the sweete storme of luxuriousnesse c. He alludeth to the fable of Vlysses which tyed him selfe to the mast and stopped his eares with waxe that he might not heare the song of the Mermaydes This sentence whereof Martial durst cite but three or foure wordes declareth that his authour maketh nothing for the title of this Article of erecting the crosse in Churches Chappels c. And yet when all is done I must confesse with the learned that these Sermons were not written by S. Ambrose but by one Maximus of latter time Bishop either of Taurinum or of Millain Concerning the tale that you father vpon syr Ambrose
foorth after her childbirth and therfore no procession after the crosse And if Agapetus did not deuise processions first as M. Calfhil saith your owne Canon law lyeth and not he de cond d. 1. Agapitus as your author Garanza citeth it But to come neare vnto the article Sozomenus lib. ◠ca. 8. sheweth y t the Arrians at Constantinople began a kind of processiō with singing of Psalmes by course which Iohn Chrysostome fearing least any godly men should be seduced by them tooke vp the same fashion so pasted the Arrians in number processu going forward For siluer standards of the crosse with burning waxe 〈◊〉 went before them This place sheweth how godly men tooke vpfond ceremonies in emulation of heretikes But nowe concerning these siluer standards in forme of y e crosse which Socrates li. 6. ca. 8. sheweth did serue to carie waxe candles or torches burning vpon them to giue the people light in the night season for then their processions were in the night Martiall is as madde as a marche hare that they should be counted no better then candlestickes or cresset staues and yet when he hath prated what he can for that principall vse they serued although it may be that Chrysostome had some superstitious fantasie in the fourmes also of the crosse which he deuised to be as y e standerds for the Catholike armie to followe so the same crosse staues serued both for candlestickes and standerdes how soeuer it was this procession differed much from our Popish processions in whiche idols are carried about and not as candlestickes but candlesticks before them with candels light in the day time not in the night His surmise that the siluer crosses were set in the Church because no place is mentioned where they left them when they came home is foolish They had common theaters and meeting places more meete for seting vp of such candlebearing crosses then y e Churches The quarrell of the foure lyes I passe ouer let the Reader compare both their Bookes and iudge whether Martiall haue handeled that storie with sinceritie The councell Elibertine forbadde candels to be lighted in the day time in the Churchyards Ergo they forbadde them not on the Lordes table quod Martial But why then go you with torches and tapers into the Churchyarde both in procession and at burialles And seeing it was an Heathenishe custome to light them in Churches as well as in Churchyardes they which forbad the one would not haue alowed the other But you light them not as Heathē men of whom Lactantius speaketh thinking God to be in darkenes and to haue neede of light But Ad signu◠latriae demonstrandum to declare a signe of the high seruice that you owe to God If it be so why light you them to saintes yea to images the Gentils had as good excuses as you Neuer thelesse you are determined to kepe your lightes still as you haue record witnes out of Eusebius Athanasius c. In deede there is great reason because they had candels light in the night you wil haue them in y e day but of light I wish the reader to look more in my refutation of Rastals confutation to y e 33. leafe of his book After this foloweth a vain discourse to proue y t we are heretiks because we haue departed from the vnitie of the Church from the Cleargie from the bishop of Rome c. Al which is false for we haue not departed from the church of Christ which is ruled by his word nor from the Christian Cleargie nor from any godly Bishop of Rome in any point in whiche he departed not from the trueth but we are gone out of Babylon we haue forsaken Antichriste and all his merchantes that made sale of mens soules our prayer in a knowen tongue our communion in both kindes our reuerent administration of the Lordes supper haue the Scripture for their warrant and the primitiue Church for their witnesse His rayling vpon Luther I will not deale withall God hath aduanced Luther as his poore witnesse aboue the Pope the proud antichrist which maketh all Papistes to spighte him Concerning Iustinians constitution for crosses to be born at the singing of the Letanie it fauoureth of the corruption of his time Such godly constitutions as he made as well in Ecclesiasticall as politike matters we esteeme as the good lawes of a forreyne prince are to be regarded And at length we come to Augustine the Monke which cōming from Rome did more hurte in corrupting true religion then good in planting any religion And whereas Martiall saith if our religion came from Eleutherius it came from Rome although it were no shame to confesse it came from Rome in those purer times yet Christian religion came to vs euen from the Apostles as witnesseth Gildas the Brittaine being planted here in the reigne of Tiberius the Emperour And as for Augustine although the king Ethelbert the people were well prepared before his comming by the Queene and the bishop that attended vpon her yet according to his zeale he tooke some paines to make the people receiue the doctrine of Christe although in behauiour he was proude as Galfride writeth and Beda not altogether denieth but that he seemed so and in ceremonies superstitious So that the doctrine of Christ which he taught came from Ierusalem from whence the Gospel was first preached his errours and superstition came from Rome That the bishops of the Brittaines refused both his authoritie and ceremonies it argueth that Christianitie was in this land not subiect to the see of Rome If they refused to ioyne with Augustine in teaching the Saxons it might be not for that they enuied their saluation which were their enemies but because they would not consent to ioyne in y ◠worke with him which sought to bring them into subiection Concerning the cruel murder of the Monks of Bangor in Augustines quarrell Galfride a Brittaine imputeth no small part of the fault to Augustine Bede a Saxon would haue him cleare of it But seeing the threatening of Augustine is agreed vpon and the slaughter followed it is shrewde euidence against him That Augustines crosse painted table differeth from that the Papistes nowe vse in procession Martial counteth it not material seeing afterward they receyued other kinde of images from Rome and other kinde of Images were then vsed in Churches which yet were harde for him to proue for the Grecians to this day receiue none but painted Images The pretence that Maister Calfhil saith Augustine might haue to excuse him to feede the eyes of them that neuer heard of Christ with y e image of his death that lending their eares he might enstruct their hearts Martiall wil not admit or if he did admit it that it followeth not that they whiche haue not like pretence may not vse like example Whereas Maister Calfhil doth neither absolutely affirme the pretence nor allowe it to be good From this pretence he passeth into a
serue their God Deut. 27. 3. But as for images and pillers he vtterly forbad them to set vp any for any vse of religion Deut. 12. 1. 16. ver 2. The ninth Article What commoditie euery Christian man hath or may haue by the signe of the Crosse. Whereas M. Calfhil detesteth the Idolatrous councell of Nice the 2. by the example of Ambrose who abhorred the hereticall councell of Ariminum Martiall willing to iustifie y t rable of Idolators assembled at Nice wold shew great difference not only between the councels but also betwene him Ambrose saying y t he was a catholike bishop acknowledging obedience subiection to the Popes holynes As though the bishop of Rome in his time either required such obedience subiection or y ◠Ambrose acknowledged any But concerning that assembly of Nice and y e authoritie thereof how they determined contrary to the worde of God not onely in the matter of hauing and worshipping of images but also in other things I referre y e reader to mine answer vnto M. Sanders booke of images Cap. 15. or 14. Of all y t M. Calfhill saith against that councel of Nice Martial chooseth but one saying of Germanus to defend wherin he picketh two quarels against M. Calfhil one y t he should misvnderstand the saying of Germanus as though he meant y t grace were dispensed by Images where he sayth an image is a figuring of holy vertue dispensation of grace But if grace be not dispensed by images whether Germanus said so or no I pray you to what purpose are they set vp in the churches or what profit may a Christian man haue by the signe of the crosse when Martial denyeth y t any grace is dispensed by images The seconde quarel he picketh is y t M. Calfhill denyeth y ◠the vertues of saints can be seen in their images which could not be seene in their persons Martial sayth this reason condemneth the scripture as well as images for the ynke and paper hath no mynde or sense to hold the power of Christ vertue of the Apostles more then images haue As though the scripture were nothing but ynke paper or as though y t all things y ◠may be learned vnderstood by hearing may be discerned by the eye which conceiueth only bodily shapes of things cannot attain to see faith holines vertue c. wherof no images can be made When M. Calfhill sayeth that the image of Mars or S. George Venus or the mother of Christ cannot be discerned asunder Martial hath nothing to reply but that we must not suppose to finde any images among the Christians but of Christ his saintes so that images be wise bookes which cannot teache their schollers what or whereof they are but they must learne of the common opinion how to esteeme of them That images be teachers of pride auarice wantonnesse c. as the Prophet sayeth they are the doctrine of vanitie lyes Abac. 2. Martiall sayth blasphemously y t images giue no more occasion of vices then the holy scriptures of which some wicked men take occasion of dronkennes whoredome vsury c. But seeing the scripture directly plainly condēneth al these other vices as occasion is giuē by thē howsoeuer any is taken by vngodly persons whereas images which teach no goodnes but being gorgeously whorishly decked with golde precious stones otherwise then the saintes delighted euen as in holy scripture they are counted as stumbling blocks so they teach men vainly affected to delight in such things as they see to please the saints But Martiall sayeth that gylded images make men thinke of the ioyes of heauen O ridiculous fantasie They may sooner make men thinke of the vanitie of the worlde to delight in it But when the holy ghost by y e mouth of his Prophets hath determined that images are the doctrine of lying vanitie it were lost labour to dispute any longer what good thinges they can teache Ier. 10. ver 8. Abac. 2. ver 18. The examples of Ezechias Iosias Salomon he sayth are brought to no purpose against images amōgest Christians As though it were more lawfull for Christians then for Israelites to commit idolatrie But y ◠Christians saith he direct their hearts offer their prayers to God therfore there is no mistrust of idolatry amongest them Why Martiall haue not y e Papistes in England made do they not yet still in other places make vowes to the images that are in such a place and such a place Do they not trauaile thither and offer vp both prayers and sacrifice of candels money Iewels and other things vnto the Images Haue not your idols giuen aunswer haue they not wagged their heades and lips c. O shamelesse dogges blasphemous idolaters The Lord so deal with you as you know in your own consciences y ◠the ignorant people haue made their prayers euen to the stockes stones thinking them to haue a life diuinitie in them and yet you say there is no mistrust of idolatrie lest you should be driuen by exāple of Ezechias to destroy break your images although otherwise they were not against Gods cōmandment but euen made by his appointment as y e brasen Serpent was That fond quarell of yours that Salomon was not abused by images but by women I leaue to women to laugh at your vanity when they reade that by women he was brought to be an idolater and worshipper of images And euery childe that readeth Chrysostome Hom. 54. in 8. Tom. can vnderstand that although occasioned by obstinate Iewes yet he speaketh generally of al obstinat minds whether they be professors of Christianity or no. Animo desperato c. There is nothing worse thē a desperate mind although he see signes although miracles be wrought yet he standeth still in the self same frowardnesse For an obstinate sinner that hath professed Christianitie is no more moued with miracles and the signe of the crosse then a Iewe or Pharao was It hath more colour but not more trueth that Athanasius ascribeth not all effectes of conuersion of wicked men c. wholy and solie to the faith of Christe when he saith who hath done this c. but the faith of Christ and signe of the crosse Martial confesseth that faith is able to do it w tout the crosse but y ◠God would haue y ◠signe of the crosse common with faith if ye aske in what scripture God hath reuealed this will he hath nothing to say Only he denieth M. Calfhils exposition of Athanasius that the signe of y e crosse was ioined to faith not as a fellow worker but as a witnesse signe of y ◠faith against the Gentiles bicause he hath neither scripture Doctor nor Councel for it Wherin he lieth shamefully for y e scripture shewing y ◠faith onely as y e instrumēt by which we apprehend Gods mercy our
at y e cōmandemēt of king Edilred was cōsecrated by Wilfrid Bish. of y e Victians li. 4. ca. 23. These places of the historie shewe that kings had chiefe authoritie both ouer persons and causes Ecclesiasticall such as we nowe acknowledge our Princes to haue 35 The finall determination of spiritual causes rested in the See Apostolike of Rome which is nowe detested of protestantes Although the See of Rome vsurped much in those dayes yet was not the authoritie thereof acknowledged by the Churches of the Britaines Irish and Scots The Britaines before Augustines time sent not to Rome but vnto Fraunce for ayde against the Pelagian heretikes At Augustines comming and long after they refused to yelde obedience to the See of Rome yea among the Saxons them selues Wilfrid deposed by the king and absolued by the Pope could not be restored but by a Synod of his own countrie li. 5. c. 20. 36 Their faith and Apostles came from the See of Rome the protestant departeth there fro The Protestantes are returned to the auncient faith which was in this land before Augustine came from Rome which did not so much good in planting faith where it was not as in corrupting y ◠sinceritie of faith where it was before he came 37 Their faith was first preached with crosse and procession Heresies first raged by throwing downe the crosse and altering the procession therewith The Popish faith beganne with superstition which the Christian Catholikes haue iustly abolished 38 Their first Apostles were Monkes The first preachers of the protestants haue bene apostataes as Luther Oecolampadius Martyr c. Nay they haue returned from apostasie to the true faith and religion of Christ. Augustine and the rest of the Monkes of that time differed much from the Popish Monkes of the latter dayes For they were learned preachers lib. 3. cap. 26. these idle loyterers they laboured with their handes lib. 5. cap. 19. these liued of the sweat of other mens browes They made no such vow but they might serue the common wealth if they were called thereto Sigbard of a Monke was made King lib. 4. cap. 11. these professed them selues dead to all honest trauell either in the Church or common wealth 39 The first impes of their faith and schollers of the Apostles were holy mē Luther confesseth his schollers to be worse then they were vnder the Pope There were hypocrits in those daies also there were incontinent Nunnes lib. 4. cap. 25. And Beda confesseth that Aidane which was no slaue of the Romish See was more holy then y ◠Cleargie of his time whose deuotion was key colde If Luther flattered not his scholers he is more to be commended yet can not Stapleton proue that he speaketh so of all but of some carnall professours only 40 Their first preacher liued apostolically in voluntarie pouertie This Apostolicall perfection protestants that beare them selues for the Apostles of England neither practise them selues nor can abide in other First it is a slaunder that any Protestantes beare thē selues for Apostles of England secondly let the world iudge whether the preachers of the Gospel come nearer to the pouertie of the Apostles then the Pope their great Apostle of the Romish Church with the rest of the pillers of the same the Cardinals c. 41 Their faith builded vp Monasteries and Churches protestants haue throwne downe many erected none The first Monasteries were Colledges of learned preachers and builded for that end King Edilwald builded a Monasterie wherein he his people might resort to heare the word of God to pray and to burie their dead lib. 3. cap. 23. The like practise was in the Abbay of Hilda lib. 4. Ca. 23. From which vse seeing they were of late degenerated into idlenesse and filthie lustes they were lawfully suppressed And as for building of Churches where they lacke Protestants haue and do imploy their indeuour 42 By the first Christians of their faith God was serued day and night protestants haue abolished all seruice of God by night and done to the diuell a most acceptable sacrifice Protestants haue abolished no seruice of GOD by night but such as was either impious or superstitious for they also serue God both day and night euen with publique praier and exercise of hearing the word of God preached 43 By the deuotion of the people first imbracing their faith much voluntarie oblations were made to the Church by the rechlesse religion of the Protestantes due oblations are denied to the Church Of them that be true professours of the Gospell both due oblations are paide and much voluntarie oblations also for the maintenance of the preachers for reliefe of the poore the straunges and captiues c. 44 Princes endued the Church with possessions and reuenues The lewde loosenesse of the Protestants hath stirred princes to take from the Churches possessions so giuen Nay the pride couetousnesse and luxuriousnesse of Popish Cleargie haue moued them to do that is done in that behalfe 45 Last of all their faith reduced the Scottishmen liuing in schisme to the vnitie of the Catholike Church This late alteration hath moued them from vnitie to schisme Nay their superstition at length corrupted the sinceritie of faith in the Britaines and Scots and from the vnitie of y e Catholike Church of Christ brought them vnder the schismaticall faction of the See of Rome from which they are nowe againe returned with vs God be thanked to the vnitie of Christes true Catholike and Apostolike Church These differences which he hath either falsely obserued or else craftily collected out of the drosse and dregges of that time he promiseth to proue to concurre with the beliefe practise of the first 600. yeres in the second part of his feeble fortresse which is easily blowne ouer with one word Although some of these corruptions haue bene receiued within the first 600. yeares yet is he not able to proue that they haue bene from the beginning and so continued all that time wherefore his Fortresse will doe them small pleasure to establish them for Christian truthes which haue had a later beginning then our Sauiour Christ and his Apostles But for as much as he hath gathered differences of the first Church of the Saxons from ours I haue also gathered differences of the same from theirs at this time and let the readers iudge of both indifferently 1 The Church of English Saxons for 300. yeares after Augustine did beleeue bread and wine to remain in the sacrament after consecration which the Papists denie proued by a Sermon extant in the Saxon tong translated out of Latine by Aelfrike Archbishop of Canturburie or Abbot of S. Albones appointed to be read vnto the people at Easter before they receiued the Communion also by two Epistles of y e same Aelfrike 2 The Church of English Saxons beleeued the sacrament to be the body and bloud of Christe not carnally but spiritually expressely denying as wel the carnall presence as transubstantiation which the Papistes